The exegesis of Verse 142 of Surah Al-Baqarah, as a step towards profound understanding of the Divine Word, opens a window towards the linguistic, philosophical, social, and epistemological dimensions of the Holy Quran. This treatise, adopting a multifaceted and scientific approach, elucidates this verse and systematically examines its position within the structure of the Surah as well as its interactions among the Abrahamic religions. The aim is to present a comprehensive and coherent analysis for an erudite audience, preserving the authenticity of the Quranic content, while employing refined Persian allusions and metaphors to provide simultaneous literary and scholarly enrichment.
Verse 142 of Surah Al-Baqarah, functioning as a gateway to practical and symbolic discussions, is positioned at the commencement of the second Juz of this Surah and marks the beginning of a discourse spanning approximately ten to eleven verses concerning the Qiblah. This verse signifies the transition from theoretical and doctrinal topics, such as religious unity and theological disputation, to tangible and symbolic matters. This transition acts as a bridge that connects thought from the heavens of knowledge to the earth of practice, manifesting the comprehensiveness of the Holy Quran in encompassing both the theoretical and practical dimensions of religion.
This verse is situated within a series of passages portraying interactions between Muslims and the People of the Book, especially the Jews, in historical and theological contexts. These passages, resembling the melodies of a symphony, narrate the stages of development of Islamic discourse in encounter with the Abrahamic religions: from religious unity at the outset, to theological disputation in the middle, and ultimately to symbolic independence with the change of the Qiblah. This progression signifies Islams gradual strategy in consolidating its identity and authority.
Unlike previous doctrinal subjects, such as religious unity or plurality, the Qiblah in this verse is introduced as an external and tangible symbol that reflects the identity and religious independence of Islam. The Qiblah is akin to a flag hoisted on the heights of knowledge, indicating the direction of the believers towards monotheism. This symbol reveals not only the direction of worship but also the distinction in style and manner of Islam from other religions, especially the People of the Book.
Verse 142, by presenting the issue of changing the Qiblah, highlights the dynamism and flexibility of Islam in contrast to the attachment of the People of the Book to a particular location (Bayt al-Maqdis). Islam, emphasising the Divine objective and independence from spatial attachments, resembles a stream that flows towards its destination over any terrain, whereas the People of the Book cling to a specific place like an immovable rock. This distinction alludes to the difference in understanding the essence of worship and the relationship with the Divine.
سَيَقُولُ السُّفَهَاءُ مِنَ النَّاسِ مَا وَلَّاهُمْ عَنْ قِبْلَتِهِمُ الَّتِي كَانُوا عَلَيْهَا ۚ قُلْ لِلَّهِ الْمَشْرِقُ وَالْمَغْرِبُ ۚ يَهْدِي مَنْ يَشَاءُ إِلَىٰ صِرَاطٍ مُسْتَقِيمٍ
Translation: Soon the ignorant among the people will say: What has turned them away from their Qiblah, to which they were accustomed? Say: To God belong the East and the West; He guides whom He wills to a straight path.
The expression SAYAQULU at the beginning of the verse signals knowledge of the unseen, through which God, via revelation, informs the Prophet (peace be upon him) of the future reactions of the ignorant towards the change of the Qiblah. This feature acts as a light in the darkness of the future, illuminating the Qurans miraculous foretelling and attesting to its divine origin.
The phrase AS-SUFHAA MIN AN-NAAS refers to a group lacking intellectual and behavioural balance, who react to the Qiblah change. These ignorant people, like directionless birds in a storm, lack a coherent character and intellectual system and are incapable of comprehending the reality of worship.
The term NAAS in the Holy Quran denotes the lowest level of humanity, encompassing the believer, disbeliever, evildoer, and oppressor. The ignorant (Sufahah) fall even below this level, as if trapped in the depths of the lowest existential strata of humanity.
A Safh (ignorant) is one who lacks balanced conduct and behaviour, whose deeds and words do not accord with the straight path. Ignorance resembles a wind that aimlessly drives the thin branches of thought to and fro, depriving these ignorant people of practical and theoretical wisdom.
The ignorant question: What has turned them away from their Qiblah, to which they were accustomed? (M wallhum an qiblatihim allat kn alayh), criticising the change of the Qiblah from Bayt al-Maqdis to the Kabah. This inquiry, like a shout of prejudice, demonstrates resistance to change and attachment to previous traditions.
Gods response in the verse, Say: To God belong the East and the West (Qul lillhil-mashriqu wal-maghrib), emphasises Gods absolute dominion and the Qiblahs independence from any specific location. This reply is like a light that penetrates the darkness of prejudices and illuminates the path to the straight path.
The intrinsic Qiblah (Qiblah bi-al-dht) is the Divine goal and the exalted objective, which is constant and immutable, whereas the accidental Qiblah (Qiblah bi-al-ar), i.e., the specific location (Bayt al-Maqdis or Kabah), is variable and dependent on Divine wisdom. This distinction, analogous to the separation of essence and accidents in philosophy, differentiates the reality of worship from its means.
In Islam, the Qiblah is a symbol of monotheism and orientation towards God, not a place that confines worship. This viewpoint is like a mirror reflecting Divine truth and guiding the believer toward the heights of knowledge.
Unlike idols, the Qiblah is an accidental symbol directing attention towards God, not an object of worship. The ignorant, unable to comprehend this distinction, confine the Qiblah to a particular place, neglecting its monotheistic reality.
The prayer mat (muhr) used in prostration, like the Qiblah, is an accidental symbol employed for hygiene and concentration during worship. This instrument, akin to a piece of clean earth, facilitates the humility of the believer before God, rather than being an object of veneration.
The change of the Qiblah from Bayt al-Maqdis to the Kabah was a step towards proclaiming Islams independence from previous religions and the annulment of their legal authority. This action, like raising a new flag, established Islams independent identity in contrast to Judaism and Christianity.
In its early stages, Islam, due to lack of strength, shared the Qiblah with the People of the Book; after acquiring power, it chose an independent Qiblah. This process is analogous to the growth of a tree that first flourishes in the shade of others and later extends its own branches toward the sky.
The Qiblah change is not a cause of discord but a means for knowledge that distinguishes true believers from the ignorant. This change acts like a sieve of faith, separating monotheistic truth from prejudices.
The Holy Quran, with its various dimensions and multiple capacities (a thousand cities of the Quran), ranging from the unseen and wisdom to mysticism and
