“The foolish among the people will say, ‘What has turned them away from the direction of prayer they formerly faced?’ Say, ‘To Allah belong the east and the west. He guides whom He wills to a straight path.’ (142)
Thus We have made you a middle community, so that you may be witnesses over mankind and the Messenger may be a witness over you. We appointed the direction of prayer which you formerly faced only to distinguish those who follow the Messenger from those who turn back on their heels. It was indeed a grave matter, except for those whom Allah has guided. Allah would never cause your faith to be lost. Truly, Allah is Most Kind and Most Merciful to mankind. (143)
Concerning His words, “the dye of Allah”: Ibn Abbas, in the narration of al-Kalbi, as well as Qatadah and al-Hasan, said: “The religion of Allah.” It is called a dye because the effect of religion becomes apparent upon the religious adherent, just as the effect of dye appears upon a garment. It is also said that this is because the religious adherent remains bound to it and does not part from it, just as dye clings to a garment. Mujahid said: “The innate disposition Allah has given,” which is close in meaning to the first view. It is also said to mean: the way of Allah. Another view is that it refers to circumcision, because it dyes its recipient with blood.
Ibn Abbas said: This is because, when a child was born to the Christians and had reached seven days of age, they would immerse him in a yellow water of theirs called al-ma'mudi and dye him with it, seeking to purify him with that water in place of circumcision. Once they had done this, they would say, “Now he has truly become a Christian.” Allah therefore informed them that His religion is Islam, not what the Christians do. The expression is in the accusative as an exhortation, meaning: adhere to the religion of Allah. Al-Akhfash said that it is an appositive of the phrase “the creed of Abraham.”
“And whose dye is better than Allah’s?” That is, whose religion is better—or, it is said, whose purification is better. “And we are worshippers of Him,” meaning, obedient to Him.
Say, O Muhammad, to the Jews and Christians: “Do you dispute with us concerning Allah?” That is, concerning the religion of Allah. Disputation is argumentation concerning Allah in order to establish the proof. This was because they said, “The prophets were from among us and followed our religion, and our religion is more upright; therefore, we have a greater right to Allah than you do.” Allah Most High therefore said: Say, “Do you dispute with us concerning Allah, while He is our Lord and your Lord?” That is, we and you are equal with respect to Allah, for He is our Lord and your Lord. “Our deeds belong to us, and your deeds belong to you”: that is, each person will receive the recompense of his deeds. So how can you claim that you have a greater right to Allah? “And we are sincere in devotion to Him,” whereas you associate partners with Him.
Sa'id ibn Jubayr said: Sincerity is for the servant to devote his religion and deeds purely to Allah, neither associating partners with Him in his religion nor showing off through his deeds. Al-Fudayl said: To abandon a deed for the sake of people is ostentation, while to perform a deed for the sake of people is associationism. Sincerity is for Allah to protect you from both.
Concerning His words, “Or do you say”: that is, “Do you say?” It is phrased as a question, but its intended meaning is rebuke. Ibn Amir and Hamzah recited