وَلَئِنْ أَتَيْتَ ٱلَّذِينَ أُوتُوا۟ ٱلْكِتَـٰبَ بِكُلِّ ءَايَةٍ مَّا تَبِعُوا۟ قِبْلَتَكَ ۚ وَمَآ أَنتَ بِتَابِعٍ قِبْلَتَهُمْ ۚ وَمَا بَعْضُهُم بِتَابِعٍ قِبْلَةَ بَعْضٍ ۚ وَلَئِنِ ٱتَّبَعْتَ أَهْوَآءَهُم مِّنۢ بَعْدِ مَا جَآءَكَ مِنَ ٱلْعِلْمِ ۙ إِنَّكَ إِذًا لَّمِنَ ٱلظَّـٰلِمِينَ Qur’an Al-Baqara (2:145)Walain atayta alla th eena ootoo alkit a ba bikulli a yatin m a tabiAAoo qiblataka wam a anta bit a biAAin qiblatahum wam a baAA d uhum bit a biAAin qiblata baAA d in walaini ittabaAAta ahw a ahum min baAAdi m a j a aka mina alAAilmi innaka i th an lamina a l thth a limeen a
Lit., "every sign (ayah)", i.e., of its being a revealed commandment.
See n. 147 to ii. 144 above. The Jews and Christians had a glimmering of the Qibla idea, but in their attitude of self-sufficiency they were not likely to welcome the Qibla idea as perfected in Islam. Nor is Islam, after the fuller knowledge which it has received, likely to revert to the uncertain, imperfect, and varying ideas of orientation held previously.