guidance that has come down from Him. Islam is the appellation which characterizes the above-mentioned belief and conduct. That belief and outlook constitute the core and kernel of the religion of all the Prophets who have appeared from time to time among different peoples and in different countries since the beginning of human life.
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Al-Baqarah 2: 134–7
(134) Now, they were a peo- ple who passed away. Theirs is what they have earned, and yours is what you have earned. You shall not be asked concern- ing what they did.
(135) They say: “Be Jews,” or “Be Christians.” “Then you will be rightly guided.” Say to them: “No, follow exclusively the way of Abraham who was not one of those who associate others with Allah in His Divinity.” (136) Say: “We believe in Allah, and in what has been revealed to us and to Abraham, Ishmael, Isaac, Jacob and the descendants (of Jacob) and in what was given to Moses and Jesus and in what the other Prophets received from their Lord. We make no distinction between any of them, and we are those who submit to Allah.”
(137) And then if they come to believe as you believe, they are on right guidance; and if they turn away, then quite obviously they have merely fallen into opposition to the Truth. Allah will suffice you for protection against them. He is All-Hearing, All-Knowing.
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Al-Baqarah 2: 138–42
(138) Say: “Take on Allah’s colour.” And whose colour is better than Allah’s? It is Him that we serve.
(139) Say (O Prophet): “Will you then dispute with us concerning Allah when He is our Lord and your Lord? Our deeds are for us and your deeds are for you. And it is Him that we serve exclusively.” (140) Or do you claim that Abraham and Ishmael, Isaac and Jacob and the descendants (of Jacob) were “Jews” or “Christians?” Say: “Who has greater knowledge, you or Allah?” Who does greater wrong than he who conceals a testimony he has received from Allah? Allah is not heedless of the things you do. (141) Now, they were a people who passed away. Theirs is what they earned, and yours is what you earn; you shall not be questioned concerning what they did.
(142) The block-headed will say: “What has turned them away from the direction they formerly observed in Prayer?”43 ▶
43 After his migration to Madinah the Prophet (peace be on him) continued to pray in the direction of Jerusalem approximately for a period between sixteen
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Al-Baqarah 2: 143
Say: “To Allah belong the East and the West; He guides whomsoever He wills onto a Straight Way.” (143) And it is thus that We appointed you to be the community of the middle way44 so that you might be witnesses to all mankind and the Messenger might be a witness to you.45
We appointed the direction which you formerly observed so that We might distinguish those who follow the Messenger from those who turn on their heels. For it was indeed burdensome except for those whom Allah guided. ▶
and seventeen months. Subsequently, he received the injunction to pray in the direction of the Ka[bah.
44 The Arabic expression which we have translated as “the community of the middle way” is too rich in meaning to find an adequate equivalent in any other language. It signifies that distinguished group of people which follows the path of justice and equity, of balance and moderation, a group which occupies a central position among the nations of the world so that its relationship with all is based on righteousness and justice and none receives its support in wrong and injustice.
45 What this means is that when the whole of mankind is called to account, the Prophet (peace be on him), as God’s representative, will stand witness to the fact that he had communicated to the Muslims and had put into practice the teachings which expound sound beliefs, righteous conduct and a balanced system of life which he had received from on high. The Muslims, acting on behalf of the Prophet (peace be on him) after the latter’s return to God’s mercy, will be asked to bear the same witness before the rest of mankind, confirming that they had spared no effort in either communicating to mankind what the Prophet (peace be on him) had communicated to them, or in exemplifying in their own lives what the Prophet (peace be on him) by his own conduct, had translated into actual practice.
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Al-Baqarah 2: 144–5
And Allah will never leave your faith to waste. Allah is full of gentleness and mercy to mankind.
(144) We see you oft turning your face towards the sky; now We are turning you to the direction that will satisfy you. Turn your face towards the Holy Mosque, and wherever you are, turn your faces towards it in Prayer.46
Those who have been grant- ed the Scripture certainly know that this (injunction to change the direction of Prayer) is right and is from their Lord. Allah is not heedless of what they do. (145) And yet no matter what proofs you bring before the People of the Book they will not follow your direction of Prayer; ▶
46 This is the injunction concerning the change in the direction of Prayer which was revealed in Rajab or Sha[ban 2 A.H. According to a tradition in the Tabaqat of Ibn Sa[d, the Prophet (peace be on him) was at the house of a Companion where he had been invited to a meal. When the time of Zuhr Prayer came, the Prophet (peace be on him) rose to lead it. He had completed two rak[at and was in the third when this verse was suddenly revealed. Soon after the revelation of this verse everybody, following the Prophet’s action, turned the direction of Prayer away from Jerusalem to the Ka[bah. A public proclamation of the new injunction was then made throughout Madinah and its suburbs. The words, “We see you oft turning your face towards the sky,” and “We are turning you to the direction that will satisfy you,” clearly show that even before the revelation of this injunction the Prophet (peace be on him) was looking forward to receiving an injunction of this kind.
41
Al-Baqarah 2: 146–8
nor will you follow their direction of Prayer. None is prepared to follow the other’s direction of Prayer. Were you to follow their desires in disregard of the knowledge which has come to you, you will surely be reckoned among the wrong- doers. (146) Those to whom We have given the Scripture recognize the place (towards which one must turn in Prayer) as fully as they recognize their own sons,47 this even though a group of them knowingly conceals the Truth. (147) This is a definite Truth from your Lord; be not, then, among the doubters.
(148) Everyone has a direct- ion towards which he turns; so excel one another in good works. Allah will bring you all together wherever you might be, for nothing is beyond His power.
47 “To recognize something as fully as one recognizes one’s sons” is an Arabic idiom. It is used with regard to things which one knows without the least shadow of a doubt. The Jewish and Christian scholars were well aware that the Ka[bah had been constructed by Abraham and that Jerusalem had been built by Solomon some thirteen hundred years after that, and that in the latter’s time it was made the qiblah. This is an unquestionable historical fact and they knew