and Moses, who was his counterpart. These were the two who debated one another. Moses killed a person, and Allah forgave him; Adam ate from the tree, and Allah accepted his repentance.

The account of Moses contains a refutation of the Sabians and others who acknowledge prophethood in principle but do not regard following what the prophets brought as obligatory, and who may reinterpret the prophets’ reports. It also contains a refutation of the People of the Book, through its command to believe in what Muhammad, may Allah bless him and grant him peace, brought and its affirmation of his prophethood. Allah mentions the condition of those who turned from prophethood to sorcery, and He mentions abrogation, which some of them deny. He also mentions the Christians and states that neither community would be pleased with him until he followed their religion. All of this establishes the foundations of religion: Allah’s oneness and messengership.

Then He, glory be to Him, begins to explain the laws of Islam that accord with the religion of Abraham. He mentions Abraham, who was a leader, and the building of the House, whose veneration distinguishes the people of Islam from others. He mentions facing it in prayer and establishes this practice, for it is the distinguishing sign of the religion, setting its adherents apart from others. Hence the expression “the people of the qiblah,” just as it is said:

“Whoever prays as we pray, faces our direction of prayer, and eats what we slaughter is a Muslim.”

He mentions those “pilgrimage rites” that are specific to the place. Hajj has both a prescribed place and a prescribed time, whereas “umrah” has only a prescribed place. Devotional retreat, bowing, and prostration are prescribed there, but are not restricted to it or to any particular place or time. Prayer, however, is subject to the requirement of facing it. Thus He, glory be to Him, mentions these five forms of worship: devotional retreat