وَمِنْ حَيْثُ خَرَجْتَ فَوَلِّ وَجْهَكَ شَطْرَ ٱلْمَسْجِدِ ٱلْحَرَامِ ۚ وَحَيْثُ مَا كُنتُمْ فَوَلُّوا۟ وُجُوهَكُمْ شَطْرَهُۥ لِئَلَّا يَكُونَ لِلنَّاسِ عَلَيْكُمْ حُجَّةٌ إِلَّا ٱلَّذِينَ ظَلَمُوا۟ مِنْهُمْ فَلَا تَخْشَوْهُمْ وَٱخْشَوْنِى وَلِأُتِمَّ نِعْمَتِى عَلَيْكُمْ وَلَعَلَّكُمْ تَهْتَدُونَ Qur’an Al-Baqara (2:150)Wamin h aythu kharajta fawalli wajhaka sha t ra almasjidi al h ar a mi wa h aythu m a kuntum fawalloo wujoohakum sha t rahu liall a yakoona li l nn a si AAalaykum h ujjatun ill a alla th eena th alamoo minhum fal a takhshawhum wa i khshawnee waliotimma niAAmatee AAalaykum walaAAallakum tahtadoon a
Lit., "except such among them as are bent upon wrongdoing" (regarding the intent implied in the use of the past tense in expressions like alladhina zalamu or alladhina kafaru, see note [6] on verse {6} of this surah). The Qur'an stresses repeatedly that the Muslims are true followers of Abraham. This claim, however, might have been open to objection so long as they prayed in a direction other than Abraham's qiblah, the Ka'bah. The establishment of the latter as the qiblah of the followers of the Qur'an would invalidate any such argument and would leave it only to "those who are bent upon wrongdoing" (in this case, distorting the truth) to challenge the message of the Qur'an on these grounds.