Surah Baqarah Ayat 145 in Arabic Text
Here you can read various translations of verse 145
And if you brought to those who were given the Scripture every sign, they would not follow your qiblah. Nor will you be a follower of their qiblah. Nor would they be followers of one another’s qiblah. So if you were to follow their desires after what has come to you of knowledge, indeed, you would then be among the wrongdoers.
“Even if thou wert to bring to the people of the Book all the Signs (together), they would not follow Thy Qibla; nor art thou going to follow their Qibla; nor indeed will they follow each other’s Qibla. If thou after the knowledge hath reached thee, Wert to follow their (vain) desires,-then wert thou Indeed (clearly) in the wrong.
Even though you may show every kind of sign to the people of the Book, they will not adopt your giblah, nor are you going to adopt their giblah; nor will any of them adopt the giblah of the other; therefore if, after the knowledge you have received, you follow their desires, you will certainly be counted among the transgressors.
And even if you were to bring to the people of the Scripture (Jews and Christians) all the Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.), they would not follow your Qiblah (prayer direction), nor are you going to follow their Qiblah (prayer direction). And they will not follow each other’s Qiblah (prayer direction). Verily, if you follow their desires after that which you have received of knowledge (from Allah), then indeed you will be one of the Zalimun (polytheists, wrong-doers, etc.).
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.
And indeed in case you come up with every sign to the ones to whom the Book was brought, in no way will they follow your Qiblah; and in no way are you a follower of their Qiblah, and in no way are some of them followers of the Qiblah of the others. (Literally: some of them are in on way followers of the Qiblah of some “others”) and indeed in case you ever follow their prejudices even after the knowledge that has come to you, lo, surely you are indeed of the unjust.
Yet even if you brought every proof to those who were given the Scripture, they would not follow your prayer direction, nor will you follow theirs, nor indeed will any of them follow one another’s direction. If you [Prophet] were to follow their desires, after the knowledge brought to you, you would be doing wrong.
Quran 2 Verse 145 Explanation
For those looking for commentary to help with the understanding of Surah Baqarah ayat 145, we’ve provided two Tafseer works below. The first is the tafseer of Abul Ala Maududi, the second is of Ibn Kathir.
(2:145) And yet no matter what proofs you bring before the People of the Book they will not follow your direction of Prayer; 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.
147. The purpose of this verse is to ask the Prophet not to be disturbed by the controversy and remonstrance to which some people had resorted as a result of this change in the direction of Prayer. It was difficult to convince those people by argument, since they suffered from prejudices and intransigence and were unwilling to abandon their traditional qiblah. It was also impossible for the matter to be resolved by adopting the qiblah of any of the contending groups; there were various groups and they were not agreed in respect of the qiblah. If the qiblah of one group had been adopted this would have satisfied only that group. As for the rest, their remonstrating would persist. Furthermore, and more basic in this connection, was the fact that as a Prophet Muhammad ought neither to be concerned to please people, nor haggle with them in order to arrive at compromised solutions. On the contrary, the mission of a Prophet is to adhere firmly, to the knowledge vouchsafed to him by God regardless of all opposition. To deviate from that knowledge to please others is tantamount to offending the prophetic mission and is inconsistent with the gratitude that the Prophet ought to feel for having been favoured with the position of world leadership.
144. Verily, We have seen the turning of your (Muhammad’s) face towards the heaven. Surely, We shall turn you to a Qiblah (prayer direction) that shall please you, so turn your face in the direction of Al-Masjid Al-Haram (at Makkah). And wheresoever you people are, turn your faces (in prayer) in that direction. Certainly, the people who were given the Scripture (i.e., Jews and Christians) know well that, that (your turning towards the direction of the Ka`bah at Makkah in prayers) is the truth from their Lord. And Allah is not unaware of what they do).
`Ali bin Abu Talhah related that Ibn `Abbas narrated: The first abrogated part in the Qur’an was about the Qiblah. When Allah’s Messenger migrated to Al-Madinah, the majority of its people were Jews, and Allah commanded him to face Bayt Al-Maqdis. The Jews were delighted then. Allah’s Messenger faced it for ten and some months, but he liked to face the Qiblah of Ibrahim (Ka`bah in Makkah). He used to supplicate to Allah and look up to the sky (awaiting Allah’s command). Allah then revealed:
(Verily, We have seen the turning of your (Muhammad’s) face towards the heaven), until,
(turn your faces (in prayer) in that direction.)
The Jews did not like this ruling and said:
(“What has turned them (Muslims) from their Qiblah (prayer direction) to which they used to face in prayer.” Say (O Muhammad), “To Allah belong both, east and the west.”) (2:142)
(. ..so wherever you turn (yourselves or your faces) there is the Face of Allah) (2:115),
(And We made the Qiblah (prayer direction towards Jerusalem) which you used to face, only to test those who followed the Messenger (Muhammad ) from those who would turn on their heels (i.e., disobey the Messenger).) (2:143)
Al-Hakim related that `Ali bin Abu Talib said:
(…so turn your face in the direction of Al-Masjid Al-Haram (at Makkah).) means its direction.”
Al-Hakim then commented that the chain of this narration is authentic and that they (i.e., Al-Bukhari and Muslim) did not include it in their collections.
This ruling concerning the Qiblah is also the opinion of Abu Al-`Aliyah, Mujahid, `Ikrimah, Sa`id bin Jubayr, Qatadah, Ar-Rabi` bin Anas and others. Allah’s Statement:
(And wheresoever you people are, turn your faces (in prayer) in that direction) is a command from Allah to face the Ka`bah from wherever one is on the earth: the east, west, north or south. The exception is of the voluntary prayer (Nafl) while one is traveling, for one is allowed to offer it in any direction his body is facing, while his heart is intending the Ka`bah. Also, when the battle is raging, one is allowed to offer prayer, however he is able. Also, included are those who are not sure of the direction and offer prayer in the wrong direction, thinking that it is the direction of the Qiblah, because Allah does not burden a soul beyond what it can bear.
Allah stated that:
(Certainly, the people who were given the Scripture (i.e., Jews and the Christians) know well that, that (your turning towards the direction of the Ka`bah at Makkah in prayers) is the truth from their Lord.)
This Ayah means: The Jews, who did not like that you change your Qiblah from Bayt Al-Maqdis, already knew that Allah will command you (O Muhammad) to face the Ka`bah. The Jews read in their Books their Prophets’ description of Allah’s Messenger and his Ummah, and that Allah has endowed and honored him with the complete and honorable legislation. Yet, the People of the Book deny these facts because of their envy, disbelief and rebellion. This is why Allah threatened them when He said:
(And Allah is not unaware of what they do.)
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