Surah 2. Al-Baqara

And, lo, Abraham prayed: "O my Sustainer! Make this a land secure, and grant its people fruitful sustenance - such of them as believe in God and the Last Day." [God] answered: "And whoever shall deny the truth, him will I let enjoy himself for a short while - but in the end I shall drive him to suffering through fire: and how vile a journey's end!"

  - Mohammad Asad

Ibrahim said: "My Rabb make this (Makkah) a secure town and provide its people with plenty of food from fruits, those of them who believe in Allah and the Last Day." He answered, "As for those who do not, I shall also provide for them in this life, though in the Hereafter I shall drag them to the torture of Hellfire and it is an evil destination indeed!"

  - Muhammad Farooq-i-Azam Malik

And 'remember' when Abraham said, 'My Lord, make this city 'of Mecca' secure and provide fruits to its people- those among them who believe in Allah and the Last Day.' He answered, 'As for those who disbelieve, I will let them enjoy themselves for a little while, then I will condemn them to the torment of the Fire. What an evil destination!'

  - Mustafa Khattab

And when Abraham prayed: My Lord! Make this a region of security and bestow upon its people fruits, such of them as believe in Allah and the Last Day, He answered: As for him who disbelieveth, I shall leave him in contentment for a while, then I shall compel him to the doom of fire--a hapless journey's end!

  - Marmaduke Pickthall

And remember Abraham said: "My Lord make this a City of Peace and feed its people with fruits such of them as believe in Allah and the Last Day." He said: "(Yea) and such as reject faith for a while will I grant them their pleasure but will soon drive them to the torment of fire an evil destination (indeed)!" ^{127 128}

  - Abdullah Yusuf Ali

The root salama in the word Islam implies (among other ideas) the idea of Peace, and therefore when Mecca is the city of Islam, it is also the City of Peace. The same root occurs in the latter part of the name Jerusalem, the Jewish City of Peace. When the day of Jerusalem passed (see verse 134 or 141 below), Mecca became the "New Jerusalem" - or rather the old and original "City of Peace" restored and made universal.

The territory of Mecca is barren and rocky, compared with, say Taif, a city 70-75 miles east of Mecca. A prayer for the prosperity of Mecca therefore includes a prayer for the good things of material life. This is the literal meaning. But note that the opposition in this verse is between the fruits of the Garden for the righteous and the torments of the Fire for the evil ones - a spiritual allegory of great force and aptness.

And when Abraham and Ishmael were raising the foundations of the Temple, [they prayed:] "O our Sustainer! Accept Thou this from us: for, verily, Thou alone art all-hearing, all-knowing!

  - Mohammad Asad

Ibrahim (Abraham) and Isma`il (Ishmael) raised the foundations of the House and dedicated it by saying: "Accept this from us, O Rabb, You are the one who hears all and knows all.

  - Muhammad Farooq-i-Azam Malik

And 'remember' when Abraham raised the foundation of the House with Ishmael, 'both praying,' 'Our Lord! Accept 'this' from us. You are indeed the All-Hearing, All-Knowing.

  - Mustafa Khattab

And when Abraham and Ishmael were raising the foundations of the House, (Abraham prayed): Our Lord! Accept from us (this duty). Lo! Thou, only Thou, art the Hearer, the Knower.

  - Marmaduke Pickthall

And remember Abraham and Isma`il raised the foundations of the House (with this prayer): "Our Lord! accept (this service) from us for thou art the All-Hearing the All-Knowing.

  - Abdullah Yusuf Ali

"O our Sustainer! Make us surrender ourselves unto Thee, and make out of our offspring¹⁰⁵a community that shall surrender itself unto Thee, and show us our ways of worship, and accept our repentance: for, verily, Thou alone art the Acceptor of Repentance, the Dispenser of Grace!

  - Mohammad Asad

The expression "our offspring" indicates Abraham's progeny through his first-born son, Ishmael, and is an indirect reference to the Prophet Muhammad, who descended from the latter.

O Rabb, make us both Muslims (submissive to You); and make our descendants a nation that will be Muslims (submissive to You). Teach us our rites of worship and forbear our shortcomings; surely, You are the Acceptor of repentance, the Merciful.

  - Muhammad Farooq-i-Azam Malik

Our Lord! Make us both 'fully' submit to You¹ and from our descendants a nation that will submit to you. Show us our rituals, and turn to us in grace. You are truly the Accepter of Repentance, Most Merciful.

  - Mustafa Khattab

 lit., make both of us Muslims. The word “Muslim” means “one who submits to Allah.” All of the prophets submitted to Allah and were, therefore, Muslims.

Our Lord! And make us submissive unto Thee and of our seed a nation submissive unto Thee, and show us our ways of worship, and relent toward us. Lo! Thou, only Thou, art the Relenting, the Merciful.

  - Marmaduke Pickthall

"Our Lord! make of us Muslims bowing to Thy (Will) and of our progeny a people Muslim bowing to Thy (Will) and show us our places for the celebration of (due) rites; and turn unto us (in mercy); for Thou art the Oft-Returning Most-Merciful.

  - Abdullah Yusuf Ali

"O our Sustainer! Raise up from the midst of our offspring¹⁰⁶ an apostle from among themselves, who shall convey unto them Thy messages, and impart unto them revelation as well as wisdom, and cause them to grow in purity: for, verily, Thou alone art almighty, truly wise!"

  - Mohammad Asad

Lit., "within them".

O Rabb, appoint from among them a Rasool who shall recite to them Your Revelations and teach them the Book and the Wisdom and sanctify them; surely, You are the All-Mighty, the Wise."

  - Muhammad Farooq-i-Azam Malik

Our Lord! Raise from among them a messenger who will recite to them Your revelations, teach them the Book and wisdom, and purify them. Indeed, You 'alone' are the Almighty, All-Wise.'

  - Mustafa Khattab

Our Lord! And raise up in their midst a messenger from among them who shall recite unto them Thy revelations, and shall instruct them in the Scripture and in wisdom and shall make them grow. Lo! Thou, only Thou, art the Mighty, Wise.

  - Marmaduke Pickthall

"Our Lord! send amongst them an Apostle of their own who shall rehearse Thy Signs to them and instruct them in Scripture and Wisdom and sanctify them; for Thou art the Exalted in Might the Wise." ¹²⁹

  - Abdullah Yusuf Ali

How beautiful this prayer is, and how aptly it comes in here in the argument! Such Paganism or star-worship or planet-worship as there was in Abraham's time was first cleared out of Mecca by Abraham. This is the chief meaning of "sanctification" or purification in ii. 125, although of course physical cleanliness is (in physical conditions) a necessary element of purification in the higher sense. Abraham and his elder son Ismail then built the Ka'ba and established the rites and usages of the sacred city. He was thus the founder of the original Islam (which is as old as mankind) in Arabia. As becomes a devout man, he offers and dedicates the work to God in humble supplication, addressing Him as the All-Hearing and the All-Knowing. He then asks for a blessing on himself and his progeny generally, both the children of his eldest-born Ismail and his younger son Isaac. With prophetic vision he foresees that there will be corruption and backsliding in both branches of his family: Mecca will house 360 idols, and Jerusalem will become a harlot city (Ezekiel xvi. 15), a city of abomination. But the light of Islam will shine, and reclaim the lost people in both branches and indeed in all the world. So he prays for God's mercy, addressing Him as the Oft-Returning Most Merciful. And finally he foresees in Mecca an Apostle teaching the people as one "of their own", and in their own beautiful Arabic language; he asks for a blessing on Muhammad's ministry, appealing to the Power and Wisdom of God.

And who, unless he be weak of mind, would want to abandon Abraham's creed, seeing that We have indeed raised him high in this world, and that, verily, in the life to come he shall be among the righteous?

  - Mohammad Asad

Who but a foolish man would renounce the faith of Ibrahim? We chose him in this worldly life while in the Hereafter he will be among the righteous.

  - Muhammad Farooq-i-Azam Malik

And who would reject the faith of Abraham except a fool! We certainly chose him in this life, and in the Hereafter he will surely be among the righteous.

  - Mustafa Khattab

And who forsaketh the religion of Abraham save him who befooleth himself? Verily We chose him in the world, and lo! in the Hereafter he is among the righteous.

  - Marmaduke Pickthall

And who turns away from the religion of Abraham but such as debase their souls with folly? Him We chose and rendered pure in this world: and he will be in the Hereafter in the ranks of the righteous. ¹³⁰

  - Abdullah Yusuf Ali

Istafa: chose; chose because of purity; chose and purified. It is the same root from which Mustafa is derived, one of the titles of Muhammad.

When his Sustainer said to him, "Surrender thyself unto Me!" - he answered, "I have surrendered myself unto [Thee,] the Sustainer of all the worlds."

  - Mohammad Asad

When his Rabb asked him: "Be a Muslim," he answered: "I have become a Muslim to the Rabb of the worlds."

  - Muhammad Farooq-i-Azam Malik

When his Lord ordered him, 'Submit 'to My Will',' he responded, 'I submit to the Lord of all worlds.'

  - Mustafa Khattab

When his Lord said unto him: Surrender! he said: I have surrendered to the Lord of the Worlds.

  - Marmaduke Pickthall

Behold! his Lord said to him: "Bow (thy will to me)" He said: "I bow (my will) to the Lord and Cherisher of the universe."

  - Abdullah Yusuf Ali

And this very thing did Abraham bequeath unto his children, and [so did] Jacob: "O my children! Behold, God has granted you the purest faith; so do not allow death to overtake you ere you have surrendered yourselves unto Him."

  - Mohammad Asad

This was the legacy that Ibrahim left to his sons and so did Ya'qoob (Jacob), when he said: "O my sons! Allah has chosen for you this Deen (way of life), therefore, die not unless you are Muslims."

  - Muhammad Farooq-i-Azam Malik

This was the advice of Abraham- as well as Jacob- to his children, 'saying', 'Indeed, Allah has chosen for you this faith; so do not die except in 'a state of full' submission.'

  - Mustafa Khattab

The same did Abraham enjoin upon his sons, and also Jacob, (saying): O my sons! Lo! Allah hath chosen for you the (true) religion; therefore die not save as men who have surrendered (unto Him).

  - Marmaduke Pickthall

And this was the legacy that Abraham left to his sons and so did Jacob; "O my sons! Allah hath chosen the faith for you; then die not except in the faith of Islam."

  - Abdullah Yusuf Ali

Nay, but you [yourselves, O children of Israel,] bear witness¹⁰⁷ that when death was approaching Jacob, he said unto his sons: "Whom will you worship after I am gone?" They answered: "We will worship thy God, the God of thy forefathers Abraham and Ishmael¹⁰⁸ and Isaac, the One God; and unto Him will we surrender ourselves."

  - Mohammad Asad

I.e. "In the religious traditions to which you adhere". It is to be noted that the conjunction am which stands at the beginning of this sentence is not always used in the interrogative sense ("is it that...?"): sometimes - and especially when it is syntactically unconnected with the preceding sentence, as in this case - it is an equivalent of bal ("rather", or "nay, but"), and has no interrogative connotation.

In classical Arabic, as in ancient Hebrew usage, the term ab ("father") was applied not only to the direct male parent but also to grandfathers and even more distant ancestors, as well as to paternal uncles: which explains why Ishmael, who was Jacob's uncle, is mentioned in this context. Since he was the first-born of Abraham’s sons, his name precedes that of Isaac.

Were you present when death approached Ya'qoob (Jacob)? He asked his sons: "Who will you worship after me?" They replied: "We will worship the same One God Who is your Rabb and the Rabb of your forefathers Ibrahim, Isma`il and Ishaq (Isaac), and to Him we all submit as Muslims."

  - Muhammad Farooq-i-Azam Malik

Or did you witness when death came to Jacob? He asked his children, 'Who will you worship after my passing?' They replied, 'We will 'continue to' worship your God, the God of your forefathers- Abraham, Ishmael, and Isaac- the One God. And to Him we 'all' submit.'

  - Mustafa Khattab

Or were ye present when death came to Jacob, when he said unto his sons: What will ye worship after me? They said: We shall worship thy God, the God of thy fathers, Abraham and Ishmael and Isaac, One God, and unto Him we have surrendered.

  - Marmaduke Pickthall

Were ye witnesses when death appeared before Jacob? Behold he said to his sons: "What will ye worship after me?" They said: "We shall worship thy Allah and the Allah of thy fathers of Abraham Isma`il and Isaac the one (true) Allah to Him we bow (in Islam)." ^{131 132}

  - Abdullah Yusuf Ali

The whole of the Children of Israel are called to witness one of their slogans, that they worshipped "the God of their fathers." The idea in their minds got narrowed down to that of a tribal God. But they are reminded that their ancestors had the principle of Islam in them - the worship of the One True and Universal God. The death-bed scene is described in Jewish tradition.

"Fathers" means ancestors, and include uncles, grand-uncles, as well as direct ascendants.

Now those people have passed away; unto them shall be accounted what they have earned, and unto you, what you have earned; and you will not be judged on the strength of what they did.¹⁰⁹

  - Mohammad Asad

Lit., "you will not be asked about what they did". This verse, as well as verse {141} below, stresses the fundamental Islamic tenet of individual responsibility, and denies the Jewish idea of their being "the chosen people" by virtue of their descent, as well as - by implication - the Christian doctrine of an "original sin" with which all human beings are supposedly burdened because of Adam's fall from grace.

They were a people that have passed away. They shall reap the fruits of what they did, and you shall for what you do. You shall not be questioned about what they did.

  - Muhammad Farooq-i-Azam Malik

That was a community that had already gone before. For them is what they earned and for you is what you have earned. And you will not be accountable for what they have done.

  - Mustafa Khattab

Those are a people who have passed away. Theirs is that which they earned, and yours is that which ye earn. And ye will not be asked of what they used to do.

  - Marmaduke Pickthall

That was a People that hath passed away. They shall reap the fruit of what they did and ye of what ye do! of their merits there is no question in your case! ¹³³

  - Abdullah Yusuf Ali

I have made a free paraphrase of what would read literally: "Ye shall not be asked about what they used to do." On the Day of Judgment each soul would have to answer for its own deeds: it cannot claim merit from others, nor be answerable for the crimes or sins of others. Here the argument is: if the Jews or Christians claim the merits of Father Abraham and the Patriarchs or of Jesus, we cannot follow them. Because there were righteous men in the past, it cannot help us unless we are ourselves righteous. The doctrine of personal responsibility is a cardinal feature of Islam.

AND THEY say, "Be Jews" - or, "Christians" - "and you shall be on the right path." Say: "Nay, but [ours is] the creed of Abraham, who turned away from all that is false,¹¹⁰ and was not of those who ascribe divinity to aught beside God."

  - Mohammad Asad

The expression hanif is derived from the verb hanafa, which literally means "he inclined [towards a right state or tendency]" (cf. Lane II, 658). Already in pre-Islamic times, this term had a definitely monotheistic connotation, and was used to describe a man who turned away from sin and worldliness and from all dubious beliefs, especially idol-worship; and tahannuf denoted the ardent devotions, mainly consisting of long vigils and prayers, of the unitarian God-seekers of pre-Islamic times. Many instances of this use of the terms hanif and tahannuf occur in the verses of pre-Islamic poets, e.g., Umayyah ibn Abi's-Salt and Jiran al-'Awd (cf. Lisan al-'Arab, art. hanafa).

Jews and Christians say: "Be Jews or Christians, you shall then be rightly guided." O Muhammad, say: "By no means! We follow the faith of Ibrahim, the upright one; and he was not one of the mushrikin."

  - Muhammad Farooq-i-Azam Malik

The Jews and Christians each say, 'Follow our faith to be 'rightly' guided.' Say, 'O Prophet,' 'No! We follow the faith of Abraham, the upright- who was not a polytheist.'

  - Mustafa Khattab

And they say: Be Jews or Christians, then ye will be rightly guided. Say (unto them, O Muhammad): Nay, but (we follow) the religion of Abraham, the upright, and he was not of the idolaters.

  - Marmaduke Pickthall

They say: "Become Jews or Christians if ye would be guided (to salvation)." Say thou: "Nay! (I would rather) the religion of Abraham the true and he joined not gods with Allah." ¹³⁴

  - Abdullah Yusuf Ali

Hanif: inclined to right opinion, orthodox (in the literal meaning of the Greed words), firm in faith, sound and well-balanced, true. Perhaps the last word, True, sums up most of the other shades.

Say: "We believe in God, and in that which has been bestowed from on high upon us, and that which has been bestowed upon Abraham and Ishmael and Isaac and Jacob and their descendants,¹¹¹ and that which has been vouchsafed to Moses and Jesus, and that which has been vouchsafed to all the [other] prophets by their Sustainer: we make no distinction between any of them.¹¹² And it is unto Him that we surrender ourselves."

  - Mohammad Asad

Lit., "the grandchildren" (al-asbat, sing. sibt) - a term used in the Qur'an to describe, in the first instance, Abraham's, Isaac's and Jacob's immediate descendants, and, consequently, the twelve tribes which evolved from this ancestry.

I.e., "we regard them all as true prophets of God".

Say: "We believe in Allah and that which is revealed to us; and what was revealed to Ibrahim (Abraham), Isma'il (Ishmael), Ishaq (Isaac), Ya'qoob (Jacob) and their descendants, and that which was given to Musa (Moses), Isa (Jesus) and other Prophets from their Rabb. We do not discriminate any of them, and to Allah we have surrendered ourselves (in Islam)."

  - Muhammad Farooq-i-Azam Malik

Say, 'O believers,' 'We believe in Allah and what has been revealed to us; and what was revealed to Abraham, Ishmael, Isaac, Jacob, and his descendants; and what was given to Moses, Jesus, and other prophets from their Lord. We make no distinction between any of them. And to Allah we all submit.'

  - Mustafa Khattab

Say (O Muslims): We believe in Allah and that which is revealed unto us and that which was revealed unto Abraham, and Ishmael, and Isaac, and Jacob, and the tribes, and that which Moses and Jesus received, and that which the Prophets received from their Lord. We make no distinction between any of them, and unto Him we have surrendered.

  - Marmaduke Pickthall

Say ye: "We believe in Allah and the revelation given to us and to Abraham Isma`il Isaac Jacob and the Tribes and that given to Moses and Jesus and that given to (all) Prophets from their Lord we make no difference between one and another of them and we bow to Allah (in Islam)."

  - Abdullah Yusuf Ali

And if [others] come to believe in the way you believe, they will indeed find themselves on the right path; and if they turn away, it is but they who will be deeply in the wrong, and God will protect thee from them: for He alone is all-hearing, all-knowing.

  - Mohammad Asad

So, if they accept Islam like you, they shall be rightly guided; if they reject it, they will surely fall into dissension (divide into differing factions); Allah will be your sufficient defender against them, and He hears and knows everything.

  - Muhammad Farooq-i-Azam Malik

So if they believe in what you believe, then they will indeed be 'rightly' guided. But if they turn away, they are simply opposed 'to the truth'. But Allah will spare you their evil. For He is the All-Hearing, All-Knowing.

  - Mustafa Khattab

And if they believe in the like of that which ye believe, then are they rightly guided. But if they turn away, then are they in schism, and Allah will suffice thee (for defence) against them. He is the Hearer, the Knower.

  - Marmaduke Pickthall

So if they believe as ye believe they are indeed on the right path; but if they turn back it is they who are in schism; but Allah will suffice thee as against them and He is the All-Hearing the All- Knowing. ¹³⁶

  - Abdullah Yusuf Ali

We are thus in the true line of those who follow the one and indivisible Message of the One God, wherever delivered. If others narrow it or corrupt it, it is they who have left the faith and created a division or schism. But God sees and knows all. And He will protect His own, and His support will be infinitely more precious than the support which men can give.

[Say: "Our life takes its] hue from God! And who could give a better hue [to life] than God, if we but truly worship Him?"

  - Mohammad Asad

Baptism is from Allah; and who is better than Allah in baptizing? Him do we worship.

  - Muhammad Farooq-i-Azam Malik

This is the 'natural' Way of Allah. And who is better than Allah in ordaining a way? And we worship 'none but' Him.

  - Mustafa Khattab

(We take our) color from Allah, and who is better than Allah at coloring. We are His worshippers.

  - Marmaduke Pickthall

(Our religion is) the baptism of Allah; and who can baptize better than Allah? and it is He whom we worship. ¹³⁷

  - Abdullah Yusuf Ali

Sibgat: baptism: the root-meaning implies a dye or colour; apparently the Arab Christians mixed a dye or colour in the baptismal water, signifying that the baptized person got a new colour in life. We do not believe that it is necessary to be baptized to be saved. Our higher baptism is the "Baptism" of God, by which we take on a colour (sumbolically) of God, and absorb His goodness in us.

Say [to the Jews and the Christians]: "Do you argue with us about God?¹¹³ But He is our Sustainer as well as your Sustainer - and unto us shall be accounted our deeds, and unto you, your deeds; and it is unto Him alone that we devote ourselves.

  - Mohammad Asad

I.e., about God's will regarding the succession of prophethood and man's ultimate salvation. The Jews believe that prophethood was a privilege granted to the children of Israel alone, while the Christians maintain that Jesus - who, too, descended from the children of Israel - was God's final manifestation on earth; and each of these two denominations claims that salvation is reserved to its followers alone (see 2:111 and {135}). The Qur'an refutes these ideas by stressing, in the next sentence, that God is the Lord of all mankind, and that every individual will be judged on the basis of his own beliefs and his own behaviour alone.

Say, O Muhammad: "Would you dispute with us concerning Allah, who is our Rabb and your Rabb as well? We shall be accountable to Him for our deeds and you for yours; to Him alone we are devoted.

  - Muhammad Farooq-i-Azam Malik

Say, 'Would you dispute with us about Allah, while He is our Lord and your Lord? We are accountable for our deeds and you for yours. And we are devoted to Him 'alone'.

  - Mustafa Khattab

Say (unto the People of the Scripture): Dispute ye with us concerning Allah when He is our Lord and your Lord? Ours are our works and yours your works. We look to Him alone.

  - Marmaduke Pickthall

Say: Will ye dispute with us about Allah seeing that He is our Lord and your Lord; that we are responsible for our doings and ye for yours; and that we are sincere (in our faith) in Him?

  - Abdullah Yusuf Ali

"Do you claim that Abraham and Ishmael and Isaac and Jacob and their descendants were 'Jews' or 'Christians'?"¹¹⁴ Say: "Do you know more than God does? And who could be more wicked than he who suppresses a testimony given to him by God?¹¹⁵ Yet God is not unmindful of what you do.

  - Mohammad Asad

Regarding the term asbat (rendered here as well as in verse {136} as "descendants"), see note [111] above. In the above words the Qur'an alludes to the fact that the concept of "Jewry" came into being many centuries after the time of the Patriarchs, and even long after the time of Moses, while the concepts of "Christianity" and "Christians" were unknown in Jesus' time and represent later developments.

A reference to the Biblical prediction of the coming of the Prophet Muhammad (see note [33] on verse {42} of this surah), which effectively contradicts the Judaeo-Christian claim that all true prophets, after the Patriarchs, belonged to the children of Israel.

Do you claim that Ibrahim (Abraham), Isma'il (Ishmael), Ishaq (Isaac), Ya'qoob (Jacob) and their descendants were all Jews or Christians? Are you more knowledgeable than Allah?" Who is more wicked than the one who hides the testimony he has received from Allah? Allah is not unaware of what you do.

  - Muhammad Farooq-i-Azam Malik

Do you claim that Abraham, Ishmael, Isaac, Jacob, and his descendants were all Jews or Christians?' Say, 'Who is more knowledgeable: you or Allah?' Who does more wrong than those who hide the testimony they received from Allah? And Allah is never unaware of what you do.

  - Mustafa Khattab

Or say ye that Abraham, and Ishmael, and Isaac, and Jacob, and the tribes were Jews or Christians? Say: Do ye know best, or doth Allah? And who is more unjust than he who hideth a testimony which he hath received from Allah? Allah is not unaware of what ye do.

  - Marmaduke Pickthall

Or do ye say that Abraham Isma`il Isaac Jacob and the Tribes were Jews or Christians? Say: Do ye know better than Allah? Ah! who is more unjust than those who conceal the testimony they have from Allah? But Allah is not unmindful of what ye do! ¹³⁸

  - Abdullah Yusuf Ali

The alternative is with the question in the last verse. Do you dispute with us although we worship the same God as you and claim that ours is the same religion as that of your ancestors? Or do you really assert that Abraham and his son and his sons' sons, who founded the Tribes long before Moses, followed your Jewish religion as you know it? History of course proves that claim absurd. If the Christians claim that these Patriarchs knew of and followed the teaching of Jesus, the claim is still more absurd, - except in the sense of Islam that God's teaching is one in all ages.

"Now those people have passed away; unto them shall be accounted what they have earned, and unto you, what you have earned; and you will not be judged on the strength of what they did."

  - Mohammad Asad

That was a nation who has already passed away. They are responsible for what they did and your are for what you do, you shall not be questioned about their deeds.

  - Muhammad Farooq-i-Azam Malik

That was a community that had already gone before. For them is what they earned and for you is what you have earned. And you will not be accountable for what they have done.

  - Mustafa Khattab

Those are a people who have passed away; theirs is that which they earned and yours that which ye earn. And ye will not be asked of what they used to do.

  - Marmaduke Pickthall

That was a people that hath passed away. They shall reap the fruit of what they did and ye of what ye do! Of their merits there is no question in your case. ¹³⁹

  - Abdullah Yusuf Ali

Verse 134 began a certain argument, which is now rounded off in the same words in this verse. To use a musical term, the motif is now completed. The argument is that it is wrong to claim a monoply for God's Message: it is the same for all peoples and in all ages: if it undergoes local variations or variations according to times and seasons those variations pass away. This leads to the argument in the remainder of the Sura that with the renewal of the Message and the birth of a new People, a new symbolism and new ordinances become appropriate, and they are now expounded.

THE WEAK-MINDED among people will say, "What has turned them away from the direction of prayer which they have hitherto observed?"¹¹⁶ Say: "God's is the east and the west; He guides whom He wills onto a straight way."¹¹⁷

  - Mohammad Asad

Before his call to prophethood, and during the early Meccan period of his ministry, the Prophet - and his community with him - used to turn in prayer towards the Ka'bah. This was not prompted by any specific revelation, but was obviously due to the fact that the Ka'bah - although it had in the meantime been filled with various idols to which the pre-Islamic Arabs paid homage - was always regarded as the first temple ever dedicated to the One God (cf. 3:96 ). Since he was aware of the sanctity of Jerusalem - the other holy centre of the unitarian faith - the Prophet prayed, as a rule, before the southern wall of the Ka'bah, towards the north, so as to face both the Ka'bah and Jerusalem. After the exodus to Medina he continued to pray northwards, with only Jerusalem as his qiblah (direction of prayer). About sixteen months after his arrival at Medina, however, he received a revelation (verses {142-150} of this surah) which definitively established the Ka'bah as the qiblah of the followers of the Qur'an. This "abandonment" of Jerusalem obviously displeased the Jews of Medina, who must have felt gratified when they saw the Muslims praying towards their holy city; and it is to them that the opening sentence of this passage refers. If one considers the matter from the historical point of view, there had never been any change in the divine commandments relating to the qiblah: there had simply been no ordinance whatever in this respect before verses {142-150} were revealed. Their logical connection with the preceding passages, which deal, in the main, with Abraham and his creed, lies in the fact that it was Abraham who erected the earliest structure of the temple which later came to be known as the Ka'bah.

Or: "He guides onto a straight way him that wills [to be guided]".

The foolish will ask: "Why did they turn away from the Qiblah (the direction in prayer) towards which they used to face?" O Muhammad, say: "East and West belong to Allah; He guides whomever He wishes to the Right Way."

  - Muhammad Farooq-i-Azam Malik

The foolish among the people will ask, 'Why did they turn away from the direction of prayer they used to face?'¹ Say, 'O Prophet,' 'The east and west belong 'only' to Allah. He guides whoever He wills to the Straight Path.'

  - Mustafa Khattab

 For about sixteen months after daily prayers became obligatory, Muslims used to face towards Jerusalem before the order came to face a new qiblah (direction of prayer)—the Sacred Mosque in Mecca.

The foolish of the people will say: What hath turned them from the qiblah which they formerly observed? Say: Unto Allah belong the East and the West. He guideth whom He will unto a straight path.

  - Marmaduke Pickthall

The fools among the people will say: "What hath turned them from the Qiblah to which they were used?" Say: To Allah belong both East and West; He guideth whom He will to a Way that is straight. ^{140 141}

  - Abdullah Yusuf Ali

Nas - People, the unthinking multitude that sway to and fro, instead of being firm in God's Way. The reference here is to the idolaters, the Hypocrites, and the party of Jews who were constantly seeking to "entangle in their talk" Mustafa and his disciples in Medina even as the Pharisees and the Sadducees of Jesus's day tried to entangle Jesus (Matt. xxii, 15, 23)

Nas - People, the unthinking multitude that sway to and fro, instead of being firm in God's Way. The reference here is to the idolaters, the Hypocrites, and the party of Jews who were constantly seeking to "entangle in their talk" Mustafa and his disciples in Medina even as the Pharisees and the Sadducees of Jesus's day tried to entangle Jesus (Matt. xxii, 15, 23)

And thus have We willed you to be a community of the middle way,¹¹⁸ so that [with your lives] you might bear witness to the truth before all mankind, and that the Apostle might bear witness to it before you.¹¹⁹ And it is only to the end that We might make a clear distinction between those who follow the Apostle and those who turn about on their heels that We have appointed [for this community] the direction of prayer which thou [O Prophet] hast formerly observed: for this was indeed a hard test for all but those whom God has guided aright.¹²⁰ But God will surely not lose sight of your faith - for, behold, God is most compassionate towards man, a dispenser of grace.

  - Mohammad Asad

Lit., "middlemost community" - i.e., a community that keeps an equitable balance between extremes and is realistic in its appreciation of man's nature and possibilities, rejecting both licentiousness and exaggerated asceticism. In tune with its oft-repeated call to moderation in every aspect of life, the Qur'an exhorts the believers not to place too great an emphasis on the physical and material aspects of their lives, but postulates, at the same time, that man's urges and desires relating to this "life of the flesh" are God-willed and, therefore, legitimate. On further analysis, the expression "a community of the middle way" might be said to summarize, as it were, the Islamic attitude towards the problem of man's existence as such: a denial of the view that there is an inherent conflict between the spirit and the flesh, and a bold affirmation of the natural, God-willed unity in this twofold aspect of human life. This balanced attitude, peculiar to Islam, flows directly from the concept of God's oneness and, hence, of the unity of purpose underlying all His creation: and thus, the mention of the "community of the middle way" at this place is a fitting introduction to the theme of the Ka'bah, a symbol of God's oneness.

I.e., "that your way of life be an example to all mankind, just as the Apostle is an example to you".

I.e., "whom He has given understanding" (Razi). The "hard test" (kabirah) consisted in the fact that ever since their exodus to Medina the Muslims had become accustomed to praying towards Jerusalem - associated in their minds with the teachings of most of the earlier prophets mentioned in the Qur'an - and were now called upon to turn in their prayers towards the Ka'bah, which at that time (in the second year after the hijrah) was still used by the pagan Quraysh as a shrine dedicated to the worship of their numerous idols. As against this, the Qur'an states that true believers would not find it difficult to adopt the Ka'bah once again as their qiblah: they would instinctively realize the divine wisdom underlying this commandment which established Abraham's Temple as a symbol of God's oneness and a focal point of the ideological unity of Islam. (See also note [116] above.)

We have made you a moderate Ummah (nation) so that you may testify against mankind and that your own Rasool may testify against you. We decreed your former Qiblah only to distinguish those who are the real followers of the Rasool from those who would back away from the faith. It was indeed a hard test except for those whom Allah has guided. Allah wants not to make your faith fruitless. Allah is Compassionate and Merciful to mankind.

  - Muhammad Farooq-i-Azam Malik

And so We have made you 'believers' an upright¹ community so that you may be witnesses over humanity and that the Messenger may be a witness over you. We assigned your former direction of prayer only to distinguish those who would remain faithful to the Messenger from those who would lose faith. It was certainly a difficult test except for those 'rightly' guided by Allah. And Allah would never discount your 'previous acts of' faith. Surely Allah is Ever Gracious and Most Merciful to humanity.

  - Mustafa Khattab

 i.e., moderate, balanced, and outstanding.

Thus We have appointed you a middle nation, that ye may be witnesses against mankind, and that the messenger may be a witness against you. And We appointed the qiblah which ye formerly observed only that We might know him who followeth the messenger, from him who turneth on his heels. In truth it was a hard (test) save for those whom Allah guided. But it was not Allah's purpose that your faith should be in vain, for Allah is full of pity, Merciful toward mankind.

  - Marmaduke Pickthall

Thus have We made of you an Ummah justly balanced that ye might be witnesses over the nations and the Apostle a witness over yourselves; and We appointed the Qiblah to which thou wast used only to test those who followed the Apostle from those who would turn on their heels (from the faith). Indeed it was (a change) momentous except to those guided by Allah. And never would Allah make your faith of no effect. For Allah is to all people most surely full of kindness Most Merciful. ^{142 143 144 145 146}

  - Abdullah Yusuf Ali

Thus: By giving you a Qibla of your own, most ancient in history, and most modern as a symbol of your organisation as a new nation (Ummat).

Justly balanced: The essence of Islam is to avoid all extravagances on either side. It is a sober, practical religion. But the Arabic word (wasat) also implies a touch of the literal meaning of Intermediacy. Geographically Arabia is in an intermediate position in the Old World, as was proved in history by the rapid expansion of Islam, north, south, west and east.

Witnesses: When two persons dispute, they advance extravagant claims. A just witness comes between them, and brings the light of reason to bear on them, pruning all their selfish extravagances. So the mission of Islam is to curb, for instance, the extreme formalism of the Mosaic law and the extreme "other-worldiness" professed by Christianity. The witness must be unselfish, equipped with first-hand knowledge, and ready to intervene in the cause of justice. Such is the position claimed by Islam among rival systems. Similarly, within Islam itself, the position of witness to whom disputants can appeal is held by Muhammad Mustafa.

The Qibla of Jerusalem might itself have seemed strange to the Arabs, and the change from it to the Ka'ba might have seemed strange after they had become used to the other. In reality one direction or another, or east or west, in itself did no matter, as God is in all places, and is independent of Time and Place. What mattered was the sense of discipline, on which Islam lays so much stress: which of us is willing to follow the directions of the chosen Apostle of God? Mere quibbles about non-essential matters are tested by this.

What became of prayer with the Jerusalem Qibla? It was equally efficacious before the new Qibla was ordained. God regards our faith: every act of true and genuine faith is efficacious with Him, even if formalists pick holes in such acts.

We have seen thee [O Prophet] often turn thy face towards heaven [for guidance]: and now We shall indeed make thee turn in prayer in a direction which will fulfil thy desire. Turn, then, thy face towards the Inviolable House of Worship; and wherever you all may be, turn your faces towards it [in prayer]. And, verily, those who have been vouchsafed revelation aforetime know well that this [commandment] comes in truth from their Sustainer; and God is not unaware of what they do.

  - Mohammad Asad

O Muhammad, many a time We noticed you turning your face towards heaven; now We will make you turn towards a Qiblah that will please you. Turn your face during Salah towards the Sacred Mosque (Ka'bah); wherever you are turn your face in that direction. The people of the Book know this to be the truth from their Rabb. Allah is not unaware of what they do.

  - Muhammad Farooq-i-Azam Malik

Indeed, We see you 'O Prophet' turning your face towards heaven. Now We will make you turn towards a direction 'of prayer' that will please you. So turn your face towards the Sacred Mosque 'in Mecca'- wherever you are, turn your faces towards it. Those who were given the Scripture certainly know this to be the truth from their Lord. And Allah is never unaware of what they do.

  - Mustafa Khattab

We have seen the turning of thy face to heaven (for guidance, O Muhammad). And now verily We shall make thee turn (in prayer) toward a qiblah which is dear to thee. So turn thy face toward the Inviolable Place of Worship, and ye (O Muslims), wheresoever ye may be, turn your faces when ye pray) toward it. Lo! those who have received the Scripture know that (this Revelation) is the Truth from their Lord. And Allah is not unaware of what they do.

  - Marmaduke Pickthall

We see the turning of thy face (for guidance) to the heavens; now shall We turn thee to a Qiblah that shall please thee. Turn then thy face in the direction of the Sacred Mosque; wherever ye are turn your faces in that direction. The people of the book know well that that is the truth from their Lord nor is Allah unmindful of what they do. ^{147 148 149}

  - Abdullah Yusuf Ali

This shows the sincere desire of Mustafa to seek light from above in the matter of the Qibla. Until the organisation of his own People into a well-knit community, with its distinctive laws and ordinances, he followed a practice based on the fact that the Jews and Christians looked upon Jerusalem as a sacred city. But there was no universal Qibla among them. Some Jews turned towards Jerusalem, especially during the Captivity, as we shall see later. At the time of our Prophet, Jerusalem was in the hands of the Byzantine Empire, which was Christian. But the Christians oriented their churches to the East (hence the word "orientation") which is a point of the compass, and not the direction of any sacred place. The fact of the altar being in the East does not mean that every worshipper has his face to the east; for, according at least to modern practice, the seats in a church are so placed that different worshippers may face in different directions. The Preacher of Unity naturally wanted, in this as in other matters, a symbol of complete unity, and his heart was naturally delighted when the Qibla towards the Ka'ba was settled. Its connection with Abraham gave it great antiquity; its character of being an Arab centre made it appropriate when the Message came in Arabic, and was preached through the union of the Arabs; at the time it was adopted, the little Muslim community was shut out of it, being exiles in Medina, but it became a symbol of hope and eventual triumph, of which Muhammad lived to see the fulfilment; and it also became the centre and gathering ground of all peoples in the universal pilgrimage, which was instituted with it.

The sacred Mosque: The Ka'ba in the sacred city of Mecca. It is not correct to suggest that the command making the Ka'ba the Qibla abrogates ii. 115, where it is stated that East and West belong to God, and He is everywhere. This is perfectly true at all times, before and after the institution of the Qibla. As if to emphasise this, the same words about East and West are repeated in this very passage; see ii, 142 above. Where the Itqan mentions mansukh in this connection, I am sorry I cannot follow that opinion, unless mansukh is defined in a special way, as some of the commentators do.

Glimmerings of such a Qibla were already foreshadowed in Jewish and Christian practice but its universality was only perfected in Islam.

And yet, even if thou wert to place all evidence¹²¹ before those who have been vouchsafed earlier revelation, they would not follow thy direction of prayer; and neither mayest thou follow their direction of prayer, nor even do they follow one another's direction. And if thou shouldst follow their errant views after all the knowledge that has come unto thee, thou wouldst surely be among the evildoers.

  - Mohammad Asad

Lit., "every sign (ayah)", i.e., of its being a revealed commandment.

Even if you give every proof to the people of the Book, they will not accept your Qiblah, nor will you accept theirs. Neither of them (the Jews and Christians) are the followers of each other's Qiblah. If, after all the knowledge you have been given, you yield to their desires then surely you will be among the wrongdoers.

  - Muhammad Farooq-i-Azam Malik

Even if you were to bring every proof to the People of the Book, they would not accept your direction 'of prayer', nor would you accept theirs; nor would any of them accept the direction 'of prayer' of another. And if you were to follow their desires after 'all' the knowledge that has come to you, then you would certainly be one of the wrongdoers.

  - Mustafa Khattab

And even if thou broughtest unto those who have received the Scripture all kinds of portents, they would not follow thy qiblah, nor canst thou be a follower of their qiblah; nor are some of them followers of the qiblah of others. And if thou shouldst follow their desires after the knowledge which hath come unto thee, then surely wert thou of the evil doers.

  - Marmaduke Pickthall

Even if thou wert to bring to the people of the Book all the signs (together) they would not follow thy Qiblah; nor art thou going to follow their Qiblah; nor indeed will they follow each other's Qiblah. If thou after the knowledge hath reached thee wert to follow their (vain) desires then wert thou indeed (clearly) in the wrong. ¹⁵⁰

  - Abdullah Yusuf Ali

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.