Verses 149 and 150 of Surah Al-Baqarah, as part of the verses concerning the change of Qiblah, encompass one of the central themes of the Holy Qur'an. These verses not only refer to the outward and spiritual orientation of the Islamic Ummah but also address the theological, social, and ethical dimensions of this transformation. Emphasising the necessity of attention to the Qiblah, the removal of the opponents' objections, the injunction against fear of the oppressors, and the exhortation to reverence towards God, these verses provide an epistemological and practical framework for guiding the Ummah. This treatise, by compiling the content of the lecture and exegetical analyses, elucidates these verses in a scientific and systematic manner. The objective is to present a text that serves as a valuable resource for educated and specialised audiences, particularly in the fields of Qur'anic sciences, Islamic theology, and religious sociology.
فَوَلُّوا وُجُوهَكُمْ شَطْرَهُ (Al-Baqarah: 150)
So turn your faces towards it [the Kabah].
The command to turn towards the Qiblah, expressed in this verse by the phrase فَوَلُّوا وُجُوهَكُمْ شَطْرَهُ, is not merely a ritual act of worship but a symbol of the intellectual and spiritual cohesion of the Islamic Ummah. This orientation, manifest in prayer and throughout the entirety of religious life, guides the Ummah towards unity, as if the Qiblah were a common axis that links hearts and souls together.
From the perspective of religious sociology, the Qiblah functions as a shared symbol playing a pivotal role in reinforcing collective identity. This symbol protects the Ummah from fragmentation and, akin to a spiritual compass, guarantees a unified direction. This unity manifests not only in acts of worship but in all facets of the social and spiritual life of the Ummah.
لِئَلَّا يَكُونَ لِلنَّاسِ عَلَيْكُمْ حُجَّةٌ (Al-Baqarah: 150)
So that there will be no argument against you from the people.
The purpose of the change of the Qiblah to the Kabah is to remove any pretext or objection from the people, especially the Jews and Christians, who might claim superiority in argument by reference to the Qiblah of Bayt al-Maqdis. This change, by affirming the attribute of Dhu al-Qiblatayn (the one with two Qiblahs) for the Prophet Muhammad (peace be upon him), neutralises the opponents' doubts and consolidates the legitimacy of the Prophethood.
From a theological perspective, this verse reveals the Divine wisdom in designing the system of worship. God, by anticipating the opponents objections, blocked all paths of denial or doubt. This change is an indication of the Islamic Ummahs independence and the superiority of its guiding system.
إِلَّا الَّذِينَ ظَلَمُوا مِنْهُمْ (Al-Baqarah: 150)
Except those among them who are unjust.
The phrase إِلَّا الَّذِينَ ظَلَمُوا مِنْهُمْ refers to a group of people who, due to prejudice, intellectual tyranny, and rejection of proof, fall outside the sphere of reasoned argumentation. These oppressors, because of egocentrism and dogmatism, refuse to accept the truth even when presented with clear evidence.
From the standpoint of philosophy of religion, this exception delineates the distinction between seekers of truth and those who turn away from it due to material interests or personal biases. The oppressors, driven by egocentrism, stray from the path of Divine guidance.
فَلَا تَخْشَوْهُمْ (Al-Baqarah: 150)
So do not fear them.
The command فَلَا تَخْشَوْهُمْ explicitly addresses the oppressors who threaten the Ummah with prejudice, tyranny, and sabotage. God cautions the Ummah against fearing this group and instead calls for reverence towards Him.
From the perspective of religious ethics, this command signifies reliance upon God and confidence in Divine support. Fearlessness of the oppressors invites the believers to resist falsehood and maintain intellectual and practical independence.
وَاخْشَوْنِي (Al-Baqarah: 150)
And fear Me.
The phrase وَاخْشَوْنِي invites the Ummah to reverence towards God. This reverence, contrary to the fear of oppressors, denotes humility and submissiveness before Divine greatness, protecting the Ummah from deviation and the fear of anything other than God.
From the perspective of Islamic mysticism, reverence for God is a state arising from knowledge of God's grandeur and reliance upon Him. This reverence forms the axis of spiritual and ethical guidance and replaces the fear of oppressors.
The oppressors (al-ladhna alam minhum) are a segment of the nas (people), but due to negative traits such as prejudice, tyranny, and intellectual despotism, they are deprived of accepting the truth. This distinction presents the oppressors as a particular group resistant to argumentation.
From the perspective of religious sociology, this distinction reflects the existence of conflicting groups within society. The oppressors, through their sabotage and egocentrism, not only remain deprived of guidance but also obstruct the guidance of others.
Two types of hypocrites are introduced in this text: weak hypocrites who behave out of incapacity and doubt, and oppressors who distort the truth for consolidating their power and interests. Due to their authoritarian motives, the oppressors pose a greater threat.
From a social psychology viewpoint, this distinction highlights the variance in behavioural motivations. Weak hypocrites exhibit unstable conduct due to indecisiveness, whereas oppressors consciously and powerfully distort the truth.
The command فَلَا تَخْشَوْهُمْ provides reassurance to the Prophet and his Ummah that despite the apparent power of the oppressors, they cannot prevent the fulfilment of Divine will. God, through this address, cautions the Prophet against fear of the oppressors sabotage and invites reliance upon Himself.
From the perspective of prophetic history, this address demonstrates Divine support for the Prophet amid social and political challenges. This assurance encourages the Prophet to continue his mission in the face of threats.
Reverence (khashyah) is defined as humility, which can stem from hebit (awe) or hub (love). Unlike khawf (fear of the future), huzn (sorrow for the past), and ishfaq (compassion), reverence is a state arising from submission before greatness or love for a supreme Being.
