Surah 2. Al-Baqara

AND THEY claim,⁸⁹ "None shall ever enter paradise unless he be a Jew" - or, "a Christian". Such are their wishful beliefs! Say: "Produce an evidence for what you are claiming,⁹⁰ if what you say is true!"

  - Mohammad Asad

This connects with verse {109} above: "Many among the followers of earlier revelation would like to bring you back to denying the truth", etc.

Lit., "produce your evidence" - i.e., "from your own scriptures".

They say: "None shall enter paradise except he who is a Jew or a Christian." These are their vain desires. Say O Muhammad: "Let us have your proof if you are right in your claim."

  - Muhammad Farooq-i-Azam Malik

The Jews and Christians each claim that none will enter Paradise except those of their own faith. These are their desires. Reply, 'O Prophet,' 'Show 'me' your proof if what you say is true.'

  - Mustafa Khattab

And they say: None entereth Paradise unless he be a Jew or a Christian. These are their own desires. Say: Bring your proof (of what ye state) if ye are truthful.

  - Marmaduke Pickthall

And they say: "None shall enter paradise unless he be a Jew or a Christian." Those are their (vain) desires. Say: "Produce your proof if ye are truthful."

  - Abdullah Yusuf Ali

Yea, indeed: everyone who surrenders his whole being unto God,⁹¹ and is a doer of good withal, shall have his reward with his Sustainer; and all such need have no fear, and neither shall they grieve.⁹²

  - Mohammad Asad

The expression ash-shayatin, here rendered as "the evil ones", apparently refers to human beings, as has been pointed out by Tabari, Razi, etc., but may also allude to the evil, immoral impulses within man's heart (see note [10] on verse {14} of this surah). The above parenthetic sentence constitutes the Qur'anic refutation of the Biblical statement that Solomon had been guilty of idolatrous practices (see I Kings xi, 1-10), as well as of the legend that he was the originator of the magic arts popularly associnted with his name.

Lit., "who surrenders his face unto God". Since the face of a person is the most expressive part of his body, it is used in classical Arabic to denote one's whole personality, or whole being. This expression, repeated in the Qur'an several times, provides a perfect definition of islam, which - derived from the root-verb aslama, "he surrendered himself" - means "self-surrender [to God]": and it is in this sense that the terms islam and muslim are used throughout the Qur'an. (For a full discussion of this concept, see my note on 68:35 , where the expression muslim occurs for the first time in the chronological order of revelation.)

Thus, according to the Qur'an, salvation is not reserved for any particular "denomination", but is open to everyone who consciously realizes the oneness of God, surrenders himself to His will and, by living righteously, gives practical effect to this spiritual attitude.

Yea! Whoever submits himself entirely to Allah and is good to others will be rewarded by his Rabb; he will have nothing to fear or to regret.

  - Muhammad Farooq-i-Azam Malik

But no! Whoever submits themselves to Allah and does good will have their reward with their Lord. And there will be no fear for them, nor will they grieve.

  - Mustafa Khattab

Nay, but whosoever surrendereth his purpose to Allah while doing good, his reward is with his Lord; and there shall no fear come upon them neither shall they grieve.

  - Marmaduke Pickthall

Nay whoever submits his whole self to Allah and is a doer of good he will get his reward with his Lord; on such shall be no fear nor shall they grieve. ^{114 115}

  - Abdullah Yusuf Ali

The word translated "self" is Wajh, a comprehensive Arabic word. It means (1) literally "face" but it may imply (2) countenance or favour, as in xcii. 20; (3) honour, glory, Presence as applied to God, as in ii. 115 and perhaps also in lv. 27; (4) cause, sake ("for the sake of") as in lxxvi 8; (5) the first part, the beginning as in iii. 71; (6) nature, inner being, essence, self, as in v. 111, xxviii 88, and perhaps also in lv. 27. Here I understand meaning 6; the face expresses the personality or the whole inner self of man.

This phrase comes in aptly in its own context many times. In this Sura it occurs in 11, 38, 62, 112, 262, 274, and 277. It serves the same purpose as a refrain in a very well-arranged song, or a motif in Wagner's powerful music.

Furthermore, the Jews assert, "The Christians have no valid ground for their beliefs," while the Christians assert, "The Jews have no valid ground for their beliefs" - and both quote the divine writ! Even thus, like unto what they say, have [always] spoken those who were devoid of knowledge;⁹³ but it is God who will judge between them on Resurrection Day with regard to all on which they were wont to differ.⁹⁴

  - Mohammad Asad

An allusion to all who assert that only the followers of their own denomination shall partake of God's grace in the hereafter.

In other words, "God will confirm the truth of what was true [in their respective beliefs] and show the falseness of what was false [therein]" (Muhammad 'Abduh in Manar I, 428). The Qur'an maintains throughout that there is a substantial element of truth in all faiths based on divine revelation, and that their subsequent divergencies are the result of "wishful beliefs" ( 2:111 ) and of a gradual corruption of the original teachings. (See also {22:67-69}.)

The Jews say: "The Christians are not on the right track," and the Christians say: "It is the Jews who are not on the right track," yet both read their Holy Books (Torah or Gospel). And those who have no knowledge of their Holy Books say like to what both of them say; so Allah will judge between them in their dispute on the Day of Judgment.

  - Muhammad Farooq-i-Azam Malik

The Jews say, 'The Christians have nothing to stand on' and the Christians say, 'The Jews have nothing to stand on,' although both recite the Scriptures. And those 'pagans' who have no knowledge say the same 'about people of faith'. Surely Allah will judge between them on the Day of Judgment regarding their dispute.

  - Mustafa Khattab

And the Jews say the Christians follow nothing (true), and the Christians say the Jews follow nothing (true); yet both are readers of the Scripture. Even thus speak those who know not. Allah will judge between them on the Day of Resurrection concerning that wherein they differ.

  - Marmaduke Pickthall

The Jews say: "The Christians have naught (to stand) upon"; and the Christians say: "The Jews have naught (to stand) upon." Yet they (profess to) study the (same) Book. Like unto their word is what those say who know not but Allah will judge between them in their quarrel on the Day of Judgment. ¹¹⁶

  - Abdullah Yusuf Ali

It is a sure sign of ignorance and prejudice when you study the same book as another or a similar one and yet are absolutely intolerant of the meaning which the other draws from it. You should know better, but you speak like the ignorant. In this case the primary reference in the word "ignorant" may be to the Pagan Arabs.

Hence, who could be more wicked than those who bar the mention of God's name from [any of] His houses of worship and strive for their ruin, [although] they have no right to enter them save in fear [of God]?⁹⁵ For them, in this world, there is ignominy in store; and for them, in the life to come, awesome suffering.

  - Mohammad Asad

It is one of the fundamental principles of Islam that every religion which has belief in God as its focal point must be accorded full respect, however much one may disagree with its particular tenets. Thus, the Muslims are under an obligation to honour and protect any house of worship dedicated to God, whether it be a mosque or a church or a synagogue (cf. the second paragraph of 22:40 ); and any attempt to prevent the followers of another faith from worshipping God according to their own rites is condemned by the Qur'an as a sacrilege. A striking illustration of this principle is forthcoming from the Prophet's treatment of the deputation from Christian Najran in the year 10 H. They were given free access to the Prophet's mosque, and with his full consent celebrated their religious rites there, although their adoration of Jesus as "the son of God" and of Mary as "the mother of God" was fundamentally at variance with Islamic beliefs (see Ibn Sa'd I/1, 84 f.).

Who is more unjust than he who prevents people from the Masajid (place of worship) of Allah , forbids the mention of His name therein, and strives to ruin them ? It is not proper for such people to enter in them except with His fear. For them there is disgrace in this world and grievous punishment in the Hereafter.

  - Muhammad Farooq-i-Azam Malik

Who does more wrong than those who prevent Allah's Name from being mentioned in His places of worship and strive to destroy them? Such people have no right to enter these places except with fear.¹ For them is disgrace in this world, and they will suffer a tremendous punishment in the Hereafter.

  - Mustafa Khattab

 Or “Such people should not have even entered these places except with reverence.”

And who doth greater wrong than he who forbiddeth the approach to the sanctuaries of Allah lest His name should be mentioned therein, and striveth for their ruin? As for such, it was never meant that they should enter them except in fear. Theirs in the world is ignominy and theirs in the Hereafter is an awful doom.

  - Marmaduke Pickthall

And who is more unjust than he who forbids that in places for the worship of Allah Allah's name should be celebrated? Whose zeal is (in fact) to ruin them? It was not fitting that such should themselves enter them except in fear. For them there is nothing but disgrace in this world and in the world to come an exceeding torment. ¹¹⁷

  - Abdullah Yusuf Ali

There were actually Pagans in Mecca who tried to shut out the Muslim Arabs from the Ka'ba, the universal place of Arab worship. The Pagans themselves called it the House of God. With what face could they exclude the Muslims, who wanted to worship the true God instead of worshipping idols? If these Pagans had succeeded, they would only have caused violent divisions among the Arabs and destroyed the sanctity and the very existence of the Ka'ba.

And God's is the east and the west: and wherever you turn, there is God's countenance. Behold, God is infinite, all-knowing.

  - Mohammad Asad

To Allah belong the East and the West; whichever direction you turn your face there is the presence of Allah. Surely Allah is All-Embracing and All-Knowing.

  - Muhammad Farooq-i-Azam Malik

To Allah belong the east and the west, so wherever you turn you are facing 'towards' Allah.¹ Surely Allah is All-Encompassing,² All-Knowing.

  - Mustafa Khattab

 lit., wherever you turn, there is the Face of Allah.

 His mercy and knowledge covers all.

Unto Allah belong the East and the West, and whithersoever ye turn, there is Allah's countenance. Lo! Allah is All Embracing, All Knowing.

  - Marmaduke Pickthall

To Allah belong the East and the West; whithersoever ye turn there is the presence of Allah. For Allah is All-Pervading All-Knowing. ¹¹⁸

  - Abdullah Yusuf Ali

The word translated "Presence" is Wajh, literally "face." - See note to ii. 112 above.

And yet some people assert, "God has taken unto Himself a son!" Limitless is He in His glory!⁹⁶ Nay, but His is all that is in the heavens and on earth; all things devoutly obey His will.

  - Mohammad Asad

I.e., far from any imperfection such as would be implied in the necessity (or logical possibility) of having "progeny" either in a literal or a metaphorical sense. The expression subhana - applied exclusively to God - connotes His utter remoteness from any imperfection and any similarity, however tenuous, with any created being or thing.

They say: "Allah has taken to Himself a son;" Allah is above such things! Rather, to Him belongs all that is in the heavens and in the earth; all are obedient to Him.

  - Muhammad Farooq-i-Azam Malik

They¹ say, 'Allah has offspring.'² Glory be to Him! In fact, to Him belongs whatever is in the heavens and the earth- all are subject to His Will.

  - Mustafa Khattab

 The Christians, pagans, etc.

 Jesus in Christianity, the angels in pagan Arab mythology, etc.

And they say: Allah hath taken unto Himself a Son. Be He glorified! Nay, but whatsoever is in the heaven and the earth is His. All are subservient unto Him.

  - Marmaduke Pickthall

They say: "Allah hath begotten a son"; Glory be to Him. Nay to Him belongs all that is in the heavens and on earth; everything renders worship to Him. ¹¹⁹

  - Abdullah Yusuf Ali

It is a derogation from the glory of God - in fact it is blasphemy - to say that God begets sons, like a man or an animal. The Christian doctrine is here emphatically repudiated. If words have any meaning, it would mean an attribution of God of a material nature, and of the lower animal functions of sex. In a spiritual sense, we are all children of God. And all Creation celebrates His glory. Verse 117 should be read with this to complete the argument.

The Originator is He of the heavens and the earth: and when He wills a thing to be, He but says unto it, "Be" - and it is.

  - Mohammad Asad

He is the Creator of the heavens and the earth ! When He decrees a thing, He needs only to say, "Be," and there it becomes.

  - Muhammad Farooq-i-Azam Malik

'He is' the Originator of the heavens and the earth! When He decrees a matter, He simply tells it, 'Be!' And it is!

  - Mustafa Khattab

The Originator of the heavens and the earth! When He decreeth a thing, He saith unto it only: Be! and it is.

  - Marmaduke Pickthall

To Him is due the primal origin of the heavens and the earth; when He decreeth a matter He saith to it: "Be"; and it is. ¹²⁰

  - Abdullah Yusuf Ali

The previous verse told us that everything in heaven and earth celebrates the glory of God. Lest anyone should think that the heavens and the earth were themselves primeval and eternal, we are now told that they themselves are creatures of God's will and design. Cf vi. 102, where the word bada'a is used as here for the creation of the heavens and the earth, and khalaqa is used for the creation of all things. Bada'a goes back to the very primal beginning, as far as we can conceive it. The materialists might say that primeval matter was eternal; other things, i.e., the forms and shapes as we see them now, were called into being at some time or other, and will perish. When they perish, they dissolve into primeval matter again, which stands as the base of all existence. We go further back. We say that if we postulate such primeval matter, it owes its origin itself to God Who is the final basis of existence, the Cause of all Causes. If this is conceded, we proceed to argue that the process of Creation is not then completed. "All things in the heavens and on the earth" are created by gradual processes. In "things" we include abstract as well as material things. We see the abstract things and ideas actually growing before us. But that also is God's creation, to which we can apply the word khalaqa, for in it is involved the idea of measuring, fitting it into a scheme of other things. Cf. liv. 49; also xxv. 59. Here comes in what we know as the process of evolution. On the other hand, the "amr" (=Command, Direction, Design) is a single thing, unrelated to Time, "like the twinkling of an eye" (liv. 50). Another word to note in this connection is ja'ala "making" which seems to imply new shapes and forms, new dispositions, as the making of the Signs of the Zodiac in the heavens, or the setting out of the sun and moon for light, or the establishment of the succession of day and night (xxv 61-62). A further process with regard to the soul is described in the word sawwa, bringing it to perfection (xci. 7) but this we shall discuss in its place. Fatara (xlii. 11) implies, like bada'a, the creating of a thing out of nothing and after no preexisting similitude, but perhaps fatara implies the creation of primeval matter to which further processes have to be applied later, as when one prepares dough but leaves the leavining to be done after. Badaa (without the 'ain), xxx. 27, implies beginning the process of creation; this is made further clear in xxxii. 7 where the beginning of the creation of pristine man from clay refers to his physical body, leaving the further processes of reproduction and the breathing in of the soul to be described in subsequent verses. Lastly, baraa is creation implying liberation from pre-existing matter or circumstance, e.g, man's body from clay (lix. 24) or a calamity from previously existing circumstances (lvii. 22). See also vi. 94, n. 916; vi. 98, n. 923; lix. 24, nn. 5405-6.

AND [only] those who are devoid of knowledge say, "Why does God not speak unto us, nor is a [miraculous] sign shown to us?" Even thus, like unto what they say, spoke those who lived before their time:⁹⁷ their hearts are all alike. Indeed, We have made all the signs manifest unto people who are endowed with inner certainty.

  - Mohammad Asad

I.e., people who were not able to perceive the intrinsic truth of the messages conveyed to them by the prophets, but rather insisted on a miraculous "demonstration" that those messages really came from God, and thus failed to benefit from them. - This verse obviously connects with verse {108} above and, thus, refers to the objections of the Jews and the Christians to the message of the Qur'an. (See also note [29] on 74:52 .)

Those who have no knowledge ask: "Why does Allah not speak to us face to face or send us a sign ?" The same demand was made by those before them: they all have the same mentality. We have already shown clear signs to those whose faith is firm.

  - Muhammad Farooq-i-Azam Malik

Those who have no knowledge say, 'If only Allah would speak to us or a sign would come to us!' The same was said by those who came before. Their hearts are all alike. Indeed, We have made the signs clear for people of sure faith.

  - Mustafa Khattab

And those who have no knowledge say: Why doth not Allah speak unto us, or some sign come unto us? Even thus, as they now speak, spake those (who were) before them. Their hearts are all alike. We have made clear the revelations for people who are sure.

  - Marmaduke Pickthall

Say those without knowledge: "Why speaketh not Allah unto Us? Or why cometh not unto Us a sign?" So said the people before them words of similar import. Their hearts are alike. We have indeed made clear the signs unto any people who hold firmly to faith (in their hearts).

  - Abdullah Yusuf Ali

Verily, We have sent thee [O Prophet] with the truth, as a bearer of glad tidings and a warner: and thou shalt not be held accountable for those who are destined for the blazing fire.

  - Mohammad Asad

What clearer sign could there be than this Book? We have sent you (O Muhammad) with the knowledge of the Truth and made you the bearer of good news and warning; now, you will not be called upon to answer about the actions of the companions of the blazing fire.

  - Muhammad Farooq-i-Azam Malik

We have surely sent you with the truth 'O Prophet' as a deliverer of good news and a warner. And you will not be accountable for the residents of the Hellfire.

  - Mustafa Khattab

Lo! We have sent thee (O Muhammad) with the truth, a bringer of glad tidings and a warner. And thou wilt not be asked about the owners of hell fire.

  - Marmaduke Pickthall

Verily We have sent thee in truth as a bearer of glad tidings and a warner. But of thee no question shall be asked of Companions of the blazing fire.

  - Abdullah Yusuf Ali

For, never will the Jews be pleased with thee, nor yet the Christians, unless thou follow their own creeds. Say: "Behold, God's guidance is the only true guidance." And, indeed, if thou shouldst follow their errant views after all the knowledge that has come unto thee, thou wouldst have none to protect thee from God, and none to bring thee succour.

  - Mohammad Asad

The Jews and the Christians will never be pleased with you, until you follow their faith. O Muhammad, tell them : "Allah's guidance is the only guidance;" and if after all the knowledge you have received, you yield to their desires, there shall be none to protect you or help you from the wrath of Allah.

  - Muhammad Farooq-i-Azam Malik

Never will the Jews or Christians be pleased with you, until you follow their faith. Say, 'Allah's guidance is the only 'true' guidance.' And if you were to follow their desires after 'all' the knowledge that has come to you, there would be none to protect or help you against Allah.

  - Mustafa Khattab

And the Jews will not be pleased with thee, nor will the Christians, till thou follow their creed. Say: Lo! the guidance of Allah (Himself) is Guidance. And if thou shouldst follow their desires after the knowledge which hath come unto thee, then wouldst thou have from Allah no protecting friend nor helper.

  - Marmaduke Pickthall

Never will the Jews or the Christians be satisfied with thee unless thou follow their form of religion. Say: "The guidance of Allah that is the (only) guidance." Wert thou to follow their desires after the knowledge which hath reached thee then wouldst thou find neither protector nor helper against Allah.

  - Abdullah Yusuf Ali

Those unto whom We have vouchsafed the divine writ [and who] follow it as it ought to be followed⁹⁸ - it is they who [truly] believe in it; whereas all who choose to deny its truth - it is they, they who are the losers!

  - Mohammad Asad

Or: "apply themselves to it with true application" - i.e., try to absorb its meaning and to understand its spiritual design.

Those to whom We have given the book and who read it as it ought to be read, they are the ones who believe in it; as for those who reject it, they are for sure the losers.

  - Muhammad Farooq-i-Azam Malik

Those We have given the Book follow it as it should be followed. It is they who 'truly' believe in it. As for those who reject it, it is they who are the losers.

  - Mustafa Khattab

Those unto whom We have given the Scripture, who read it with the right reading, those believe in it. And whoso disbelieveth in it, those are they who are the losers.

  - Marmaduke Pickthall

Those to whom We have sent the book study it as it should be studied; they are the ones that believe therein; those who reject faith therein the loss is their own.

  - Abdullah Yusuf Ali

O CHILDREN of Israel! Remember those blessings of Mine with which I graced you, and how I favoured you above all other people;

  - Mohammad Asad

O Children of Israel! Remember the special favor which I bestowed upon you; that I exalted you above all other nations.

  - Muhammad Farooq-i-Azam Malik

O Children of Israel! Remember My favours upon you and how I honoured you above the others.

  - Mustafa Khattab

O Children of Israel! Remember My favor wherewith I favored you and how I preferred you to (all) creatures.

  - Marmaduke Pickthall

O Children of Israel! call to mind the special favor which I bestowed upon you and that I preferred you to all others (for my message).

  - Abdullah Yusuf Ali

and remain conscious of [the coming of] a Day when no human being shall in the least avail another, nor shall ransom be accepted from any of them, nor shall intercession be of any use to them, and none shall be succoured.⁹⁹

  - Mohammad Asad

See 2:48 . In the above context, this refers, specifically, to the belief of the Jews that their descent from Abraham would "ransom" them on the Day of Judgment - a belief which is refuted in the next verse.

Guard yourselves against the day when one soul shall not avail another, no ransom shall be taken, no intercession shall profit anyone, and no help shall be given.

  - Muhammad Farooq-i-Azam Malik

And guard yourselves against the Day when no soul will be of any help to another. No ransom will be taken, no intercession accepted, and no help will be given.

  - Mustafa Khattab

And guard (yourselves) against a day when no soul will naught avail another, nor will compensation be accepted from it, nor will intercession be of use to it; nor will they be helped.

  - Marmaduke Pickthall

Then guard yourselves against a day when one soul shall not avail another nor shall compensation be accepted from her nor shall intercession profit her nor shall anyone be helped (from outside). ¹²²

  - Abdullah Yusuf Ali

Verses 122-123 repeat verses 47-48 (except for a slight verbal variation in ii. 123 which does not affect the sense). The argument about the favours to Israel is thus beautifully rounded off, and we now proceed to the argument in favour of the Arabs as succeeding to the spiritual inheritance of Abraham.

And [remember this:] when his Sustainer tried Abraham by [His] commandments and the latter fulfilled them,¹⁰⁰ He said: "Behold, I shall make thee a leader of men." Abraham asked: "And [wilt Thou make leaders] of my offspring as well?" [God] answered: "My covenant does not embrace the evildoers."¹⁰¹

  - Mohammad Asad

The classical commentators have indulged in much speculation as to what these commandments (kalimat, lit., "words") were. Since, however, the Qur'an does not specify them, it must be presumed that what is meant here is simply Abraham's complete submission to whatever commandments he received from God.

This passage, read in conjunction with the two preceding verses, refutes the contention of the children of Israel that by virtue of their descent from Abraham, whom God made "a leader of men", they are "God's chosen people". The Qur'an makes it clear that the exalted status of Abraham was not something that would automatically confer a comparable status on his physical descendants, and certainly not on the sinners among them.

Remember that when Ibrahim (Abraham) was tested by his Rabb with certain commands, he fulfilled them. Allah said: "Surely, I will make you the leader of mankind." "What about my offspring?" Asked Ibrahim. "My pledge," said Allah, "will not apply to the evil doers."

  - Muhammad Farooq-i-Azam Malik

'Remember' when Abraham was tested by his Lord with 'certain' commandments, which he fulfilled. Allah said, 'I will certainly make you into a role model for the people.' Abraham asked, 'What about my offspring?' Allah replied, 'My covenant is not extended to the wrongdoers.'

  - Mustafa Khattab

And (remember) when his Lord tried Abraham with (His) commands, and he fulfilled them, He said: Lo! I have appointed thee a leader for mankind. (Abraham) said: And of my offspring (will there be leaders)? He said: My covenant includeth not wrongdoers.

  - Marmaduke Pickthall

And remember that Abraham was tried by his Lord with certain commands which he fulfilled; He said: "I will make thee an Imam to the nations." He pleaded: "And also (Imams) from my offspring!" He answered: "But my promise is not within the reach of evil-doers." ^{123 124}

  - Abdullah Yusuf Ali

Kalimat: literally "words" here used in the mystic sense of God's Will or Decree or Purpose. This verse may be taken to be the sum of the verses following. In everything Abraham fulfilled God's wish: he purified God's house; he built the sacred refuge of the Ka'ba; he submitted his will to God's, and thus became the type of Islam. He was promised the leadership of the world; he pleaded for his progeny, and his prayer was granted, with the limitation that if his progeny was false to God, God's promise did not reach the people who proved themselves false.

Imam: the primary sense is that of being foremost: hence it may mean: (1) leader in religion; (2) leader in congregational prayer; (3) model, pattern, example; (4) a book of guidance and instructions (xi. 17); (5) a book of evidence or record (xxxvi 12). Here, meanings 1 and 3 are implied. In ix. 12 the word is applied to leaders of Unbelief or Blasphemy.

AND LO! We made the Temple a goal to which people might repair again and again, and a sanctuary:¹⁰² take, then, the place whereon Abraham once stood as your place of prayer.¹⁰³ And thus did We command Abraham and Ishmael: "Purify My Temple for those who will walk around it,¹⁰⁴ and those who will abide near it in meditation, and those who will bow down and prostrate themselves [in prayer]."

  - Mohammad Asad

The Temple (al-bayt) - lit., "the House [of Worship]" - mentioned here is the Ka'bah in Mecca. In other places the Qur'an speaks of it as "the Ancient Temple" (al-bayt al-'atiq), and frequently also as "the Inviolable House of Worship" (al-masjid al-haram). Its prototype is said to have been built by Abraham as the first temple ever dedicated to the One God (see 3:96 ), and which for this reason has been instituted as the direction of prayer (qiblah) for all Muslims, and as the goal of the annually recurring pilgrimage (hajj). It is to be noted that even in pre-Islamic times the Ka'bah was associated with the memory of Abraham, whose personality had always been in the foreground of Arabian thought. According to very ancient Arabian traditions, it was at the site of what later became Mecca that Abraham, in order to placate Sarah, abandoned his Egyptian bondwoman Hagar and their child Ishmael after he had brought them there from Canaan. This is by no means improbable if one bears in mind that for a camel-riding bedouin (and Abraham was certainly one) a journey of twenty or even thirty days has never been anything out of the ordinary. At first glance, the Biblical statement (Genesis xii, 14) that it was "in the wilderness of Beersheba" (i.e., in the southernmost tip of Palestine) that Abraham left Hagar and Ishmael would seem to conflict with the Qur'anic account. This seeming contradiction, however, disappears as soon as we remember that to the ancient, town-dwelling Hebrews the term "wilderness of Beersheba" comprised all the desert regions south of Palestine, including the Hijaz. It was at the place where they had been abandoned that Hagar and Ishmael, after having discovered the spring which is now called the Well of Zamzam, eventually settled; and it may have been that very spring which in time induced a wandering group of bedouin families belonging to the South-Arabian (Qahtani) tribe of Jurhum to settle there. Ishmael later married a girl of this tribe, and so became the progenitor of the musta'ribah ("Arabianized") tribes - thus called on account of their descent from a Hebrew father and a Qahtani mother. As for Abraham, he is said to have often visited Hagar and Ishmael; and it was on the occasion of one of these periodic visits that he, aided by Ishmael, erected the original structure of the Ka'bah. (For more detailed accounts of the Abrahamic tradition, see Bukhari's Sahih, Kitab al-'Ilm, Tabari's Ta'rikh al-Umam, Ibn Sa'd, Ibn Hisham, Mas'udi's Muruj adh-Dhahab, Yaqut's Mu'jam al-Buldan, and other early Muslim historians.)

This may refer to the immediate vicinity of the Ka'bah or, more probably (Manar I, 461 f.), to the sacred precincts (haram) surrounding it. The word amn (lit., "safety") denotes in this context a sanctuary for all living beings.

The seven-fold circumambulation (tawaf) of the Ka'bah is one of the rites of the pilgrimage, symbolically indicating that all human actions and endeavours ought to have the idea of God and His oneness for their centre.

Remember when We made the House (the Ka'bah) a center and sanctuary for mankind saying, "Take the station of Ibrahim as a place of prayer;" We entrusted Ibrahim and Isma`il to cleanse Our House for those who walk around it, who meditate in it, and who kneel and prostrate in prayers.

  - Muhammad Farooq-i-Azam Malik

And 'remember' when We made the Sacred House¹ a centre and a sanctuary for the people 'saying', ''You may' take the standing-place of Abraham² as a site of prayer.' And We entrusted Abraham and Ishmael to purify My House for those who circle it, who meditate in it, and who bow and prostrate themselves 'in prayer'.

  - Mustafa Khattab

 “The Sacred House” (Ka’bah) is a cube-shaped building in Mecca, Islam’s holiest sanctuary, which Muslims face when they pray five times a day.

 “The standing-place of Abraham” is the stone on which Abraham stood while he was building the Ka’bah.

And when We made the House (at Mecca) a resort for mankind and a sanctuary, (saying): Take as your place of worship the place where Abraham stood (to pray). And We imposed a duty upon Abraham and Ishmael, (saying): Purify My house for those who go around and those who meditate therein and those who bow down and prostrate themselves (in worship).

  - Marmaduke Pickthall

Remember We made the house a place of assembly for men and a place of safety; and take ye the station of Abraham as a place of prayer; and We covenanted with Abraham and Isma`il that they should sanctify My House for those who compass it round or use it as a retreat or bow or prostrate themselves (therein in prayer). ^{125 126}

  - Abdullah Yusuf Ali

The Ka'ba, the House of God. Its foundation goes back by Arab tradition to Abraham. Its fourfold character is here referred to. (1) It was the centre to which all the Arab tribes resorted for trade, for poetic contests, and for worship, (2) It was sacred territory and was respected by friend and foe alike. At certain seasons, all fighting was and is forbidden within it limits, and even arms are not allowed to be carried and no game or other thing is allowed to be killed. Like the Cities of Refuge under the Mosaic Dispensation to which manslayers could flee (Num. xxxv. 6) or the Sanctuaries in Mediaeval Europe, to which criminals could not be pursued. Mecca was recognized by Arab custom as inviolable for the pursuit of revenge or violence. (3) It was a place of prayer; even today there is a Station of Abraham within the enclosure where Abraham was supposed to have prayed. (4) It must be held pure and sacred for all purposes.

Four rites are here enumerated, which have now acquired a technical meaning. (1) Compassing the sacred territory, or going round the Ka'ba: Tawaf. There are special guides who take pilgrims and visitors round. (2) Retiring to the place as a spiritual retreat, for contemplation and prayer: Itikat. (3) The posture of bending the back in prayer: Ruku. (4) The posture of prostrating oneself on the ground in prayer: Sujud. The protection of the holy territory is for all, but special cleanliness and purity is required for the sake of the devotees who undertake these rites.