The interpretation of verse 143 of Surah Al-Baqarah adopts a comprehensive and multifaceted approach, engaging in a profound exploration of the linguistic, philosophical, sociological, and rhetorical dimensions of this verse. This analysis, employing a systematic perspective, endeavours to present the semantic layers of the verse within a scholarly and exalted framework tailored for specialised audiences. Owing to its multilayered structure and profound themes, the verse permits examination from diverse viewpoints and holds a distinguished position within the disciplines of Quranic sciences, comparative theology, and religious sociology. In this treatise, while preserving all the details of the original lecture, the analyses are cohesively and integratively articulated to reinforce the semantic connections among the concepts.
وَكَذَٰلِكَ جَعَلْنَاكُمْ أُمَّةً وَسَطًا لِتَكُونُوا شُهَدَاءَ عَلَى النَّاسِ وَيَكُونَ الرَّسُولُ عَلَيْكُمْ شَهِيدًا ۚ وَمَا جَعَلْنَا الْقِبْلَةَ الَّتِي كُنْتَ عَلَيْهَا إِلَّا لِنَعْلَمَ مَنْ يَتَّبِعُ الرَّسُولَ مِمَّنْ يَنْقَلِبُ عَلَىٰ عَقِبَيْهِ
And thus We have made you a justly balanced nation so that you may be witnesses over the people, and the Messenger may be a witness over you. And We did not make the Qiblah which you formerly faced except that We might know who follows the Messenger from those who turn back on their heels.
The term "وَكَذَٰلِكَ" in the Holy Quran signifies the existence of a systematic and non-random rule. This term, also employed in istikhrah (divinatory prayer), indicates a law-governed system free from chaos and disorder. In this verse, "وَكَذَٰلِكَ" emphasises that the process of forming the Islamic ummah is founded upon orderly and purposeful principles.
The word "جَعَلْنَا", meaning We have made or We have placed, denotes divine agency in nurturing and guiding the ummah. This process, which transforms individuals from polytheists, Jews, and Christians into the Islamic ummah, is based on enduring principles that safeguard it from decline and extinction. The notion of rehabilitation here resembles a process whereby a raw material is rendered resilient through heat and pressure.
The phrase "أُمَّةً وَسَطًا" refers to the unique status of the Islamic ummah as the sole balanced community. Moderation implies equilibrium, interaction, and exchange between material and spiritual dimensions, distinguishing Islam from other religions. This balance is rooted in the finality of Islam and renders it the central axis among all nations.
The analysis of key terms in the verse, from "وَكَذَٰلِكَ" to "أُمَّةً وَسَطًا", demonstrates divine systematicity in the process of ummah formation. This systematised process, coupled with rehabilitation and resilience, establishes the Islamic ummah as the axis of balance and a paradigm for humanity.
Becoming an ummah necessitates a minimum threshold of spiritual, ethical, and social characteristics that many peoples and nations lack. This threshold, shaped by divine principles, distinguishes the Islamic ummah from other groups. Even among animals and birds, the concept of ummah exists; however, the middle ummah is realised exclusively in Islam.
The middle ummah refers to the worthy among Muslims, not all who outwardly identify as Muslim. Some Muslims may diverge from this position due to violence or negligence. Worthiness is the criterion that defines moderation and requires adherence to balanced ethics and behaviour.
The middle ummah attains felicity in the hereafter through achieving well-being in this world. Well-being entails absence of poverty, immorality, licentiousness, and filth. Without worldly well-beingwhich is the farm of the hereafterfelicity is unattainable. This principle emphasises the interconnection between this world and the hereafter.
Resilience in the face of calamities, such as earthquakes, indicates the ummahs well-being. Weakness in infrastructure, including issues in sewage and buildings, reflects a lack of well-being and a departure from moderation. This weakness has historical roots and demands structural reforms.
Scholars, as representatives of the middle ummah, must embody in appearance, behaviour, and ethics the exemplary conduct reminiscent of the Messenger of Allah. A neat appearance, cleanliness, and dignified behaviour not only enhance the credibility of scholars but also position the ummah as a model for humanity.
Traits such as violence, ill-manners, ignorance, poverty, and filth are incompatible with the ummahs moderation. Religious knowledge must strive to remove these obstacles through education, welfare, and promotion of ethics.
The middle ummah, characterised by health, resilience, and worthiness, is introduced as a paradigm for humanity. The role of scholars and the necessity for infrastructural and behavioural reforms are among the most critical factors in realising this status.
The ummah of Moses, due to its emphasis on materiality, inclined towards materialism and economic and political tendencies. Conversely, the ummah of Jesus, with excessive focus on spirituality and miracles, gravitated towards superstition. This imbalance distanced them from moderation.
The finality of Islam is rooted in its moderation. This ummah, by balancing material and spiritual dimensions, possesses the capacity to encompass all humanity geographically, ethnically, and religiously. Moderation is the core of Islams universality.
The infallible personalities, unlike prophets and geniuses, are trans-temporal and provide a complete model in every era without need for education. This attribute relates to their infallibility and connection to revelation and the unseen.
Prophets such as Moses and Jesus, in other times, due to historical constraints, require education. This limitation highlights the distinction between them and the infallibles.
The comparison of the Islamic ummah with those of Moses and Jesus reveals the central role of Islams moderation and finality. The trans-temporality of the infallibles renders this ummah an eternal paradigm for humanity.
The phrase "وَمَا جَعَلْنَا الْقِبْلَةَ الَّتِي كُنْتَ عَلَيْهَا إِلَّا لِنَعْلَمَ" alludes to a divine test distinguishing true followers of the Messenger from those who turn back on their heels. The change of Qiblah, due to its profound impact on religious identity, was a momentous event.
The change of Qiblah was undertaken with the aims of testing faith, affirming the status of the Kabah, and rescuing it from idolatry. This transformation was a strategic step in reconstructing the ummahs monotheistic identity.
Without the Prophets leadership, the Qiblah change would have been impossible. This role underscores the significance of leadership in managing critical transformations.
The change of Qiblah, as a divine test, consolidated the Islamic ummahs position and highlighted the Prophets leadership role in guiding this transformation.
Jews and Christians ought to be guided towards Islam with kindness, reasoning, and presentation of evidence. Discord and turmoil result in the loss of truth.
Global peace benefits the Islamic ummah as it facilitates religious argumentation and evidence-based propagation. Turmoil diminishes the impact of speech.
Excessive publicity in mourning and propagation leads to trivialisation of the infallibles and diminishes the impact of their message. Calm and meaningful mourning strengthens religion.
Religious propagation, relying on reasoning and peace, assists global guidance and reinforces the status of the middle ummah. Avoidance of excessive publicity is essential to maintain the dignity and depth of the religious message.
The interpretation of verse 143 of Surah Al-Baqarah, through investigation of its linguistic, philosophical, sociological, and rhetorical dimensions, elucidates the status of the Islamic ummah as the axis of balance and a model for humanity. The systematic nature of making the ummah, its moderation, and the role of the infallibles as trans-temporal exemplars constitute the principal themes of this verse. The change of Qiblah, as a divine test, challenged the ummahs faith and affirmed the monotheistic status of the Kabah. Calm and reasoned religious propagation, alongside the reform of scholars inner and outer conduct, guides the ummah towards the full realisation of its moderation. This analysis may serve as a foundational reference for future research in theology, philosophy, and Quranic sciences.
Supervised by Sadegh Khademi
