The exegesis of verse 142 of Surah Al-Baqarah, akin to a brilliant gem within the constellation of Qur'anic knowledge, opens a gateway towards profound comprehension of the Divine Word. This verse, revealed in the context of the change of the Qibla from Bayt al-Maqdis to the Kaaba, not only refers to a historical event but, through its profound linguistic, philosophical, psychological, and social layers, reflects the identity and independence of the Islamic Ummah. In this work, adopting a scientific and systematic approach, the multifaceted dimensions of this verse have been examined, and all points the primary lecture are presented with comprehensive explanation and in an elegant language commensurate with an academic environment. The structure of this writing, with precise segmentation and in-depth analyses, is designed to maintain the authenticity of the content while strengthening the semantic connections between concepts and serving as a guide for advanced scholarly research.
سَيَقُولُ السُّفَهَاءُ مِنَ النَّاسِ مَا وَلَّاهُمْ عَنْ قِبْلَتِهِمُ الَّتِي كَانُوا عَلَيْهَا ۚ قُلْ لِلَّهِ الْمَشْرِقُ وَالْمَغْرِبُ ۚ يَهْدِي مَنْ يَشَاءُ إِلَىٰ صِرَاطٍ مُسْتَقِيمٍ
Translation:
Soon the foolish among the people will say: What has turned them away from their Qibla, to which they were accustomed? Say: To Allah belong the East and the West; He guides whom He wills to a straight path.
Verse 142 of Surah Al-Baqarah, like a mirror reflecting truth, depicts a divine dialogue in which the foolish object to the change of the Qibla and are met with a wise and monotheistic response. This verse not only alludes to a historical event (the change of the Qibla) but utilises broad and symbolic concepts to elucidate the position of God as the absolute Owner and the true Guide. In what follows, this verse is analysed from various perspectives and its semantic layers are articulated with scientific precision and an elevated linguistic style.
Verse 142 of Surah Al-Baqarah is a discourse revolving around the Qibla as an external symbol. The Qibla, in this framework, is not merely a direction of worship but a symbol of the religious identity and independence of Muslims. This symbol, like a flag enduring the wind, represents the unity and distinction of the Islamic Ummah from other Abrahamic religions. The change of the Qibla from Bayt al-Maqdis to the Kaaba resembles severing previous bonds and joining an independent identity formed within the essence of pure monotheism.
The phrase مَا وَلَّاهُمْ in the verse attributes the agency of changing the Qibla to the Muslims themselves, not to the Prophet (peace be upon him) or God. This attribution signifies the active role of the Islamic community in accepting and implementing this monumental transformation. The Ummah, like a caravan moving towards a new destination, participates in this change and demonstrates its collective responsibility. Theologically, this underscores the importance of the community in actualising divine rulings, indicating that the Qibla change is not solely a divine command but a collective movement in accordance with divine guidance.
The foolish inquiry, phrased as مَا وَلَّاهُمْ عَنْ قِبْلَتِهِمُ الَّتِي كَانُوا عَلَيْهَا, stems from their folly and intellectual limitations. This question, rooted in attachment to former traditions and resistance to change, is met with a divine response referring to the principle of monotheism and Gods sovereignty: قُلْ لِلَّهِ الْمَشْرِقُ وَالْمَغْرِبُ. This reply, like a light that breaks through the darkness of ignorance, elevates the discussion from the apparent issue of the Qibla to a higher levelnamely, the absolute ownership of God. The essential difference between question and answer demonstrates divine wisdom in addressing limited minds.
The divine reply in the verse utilises broad and simple concepts (To Allah belong the East and the West) designed to be comprehensible to the limited intellects of the foolish. This approach resembles a mother speaking in simple language to her child, reflecting the principle of communicating with people according to their capacity. Psychologically, the foolish occupy the lowest cognitive rank and cannot grasp complex discourse; thus, God guides them with clear and general language towards the truth.
This verse is a verbal and guiding dialogue that does not lead to confrontation or conflict with disbelievers and polytheists. The Noble Quran, like a pure spring, seeks correction and guidance rather than exacerbating disputes. This characteristic reflects the reformative nature of the Quran, which, even in the face of folly, invites elucidation and tranquillity rather than strife.
The phrase سُفَهَاءُ مِنَ النَّاسِ refers to a group of individuals who, in terms of existential rank, are even lower than the general level of people (ناس). Nas, which appears about 280 times in the Quran, denotes all humans (believers, disbelievers, sinners), but the foolish, due to lack of intellectual and behavioural balance, stand at a lower existential level. This distinction, like a line separating light from darkness, points to the gradations of human existence in the Quranic system.
Historically, Jews, due to their fanaticism and emphasis on law, were more notorious for folly than Christians, who generally acted with relative flexibility and rationality. This difference, like two branches of a tree, refers to the cultural and historical characteristics of these two groups. The foolish Jews mentioned in the verse, because of their radicalism and fanaticism, resisted the Qibla change, whereas the elites and scholars of the People of the Book were exempt from this folly.
Some Jewish groups, such as extremist Zionists, are regarded as foolish even by other Jews due to their radical behaviour. These groups, like storms disturbing equilibrium, lean toward fanaticism and extremism instead of rationality. This comparison points to the similarity between religious radicalism in some Jewish groups and extremist Islamic groups, both having distanced themselves from wisdom and moderation.
Folly, like darkness obscuring the light of reason, is the lowest rank in the hierarchy of human existence. In the Quranic system, Nas refers to the base level of humanity, but folly is even lower. This distinction, discussed also in mystical works such as "Manzil al-Sirn," reflects the intellectual and behavioural disorder of the foolish, depriving them of wisdom and balance.
The Quran distinguishes between the concepts of Insn (human), Bashar (mortal being), and Nas (people). Insn refers to elevated spiritual capacities; Bashar to biological and physical nature; and Nas to the general and lower level of humanity. This differentiation, like layers of a gem,
