Wasalam brother, No, I am not familiar with the analysis you posted. See my two cents below.
There are some good observations in there and some not-so-good conclusions. First, please note, the author is taking bits and pieces from these verses and then basing his/her analysis on those pieces. He/she is not interested or does not want to understand as to what is being portrayed and informed in these verses. The verses taken together are beautiful, simple, and straight forward, not needing some complicated analysis.
As we know, Arabic words have a range of meanings. Which meanings are suitable in a sentence, a passage, are determined from the way these words are used and placed next to other words, phrases etc. What is the relationship of one verse to other verses in the same context, and similar verses in other contexts?
He/she writes: “this new change is in some way related to guiding to a straight/establishing path, and making the believers a balanced/moderate community”
To me this inference is not correct. If we assume that “new change” is some way related to guiding to a straight path, then we must conclude that prior to this change, they (Muslims, including the prophet) were not guided to the straight path or were not a balanced community? Such were in fact the apprehensions of some during the time of these verses. That is the reason God guaranteeing that He will not let go waste their faith in 2:143.
Therefore, this must be seen in light of the discussion going on in preceding verses, 2:135-141. In these verses, they say be Jews and Christians then you will be guided. God responding, Nay, the creed of Ibrahim without any partnership is the right course. Thus, the path of Jews and Christians is rejected in favor of the path of Ibrahim. The path and creed of Ibrahim is covered in verses 2:124-134. This path of Ibrahim is the rightly guided, balanced, moderate, and established path, and those who follow this path are a balanced/moderate community.
He/she writes: “the qiblah which they were on was a great test (i.e. difficult), except those God guided, and their belief in such was not going to be for nothing, hence this new qiblah pleased the messenger (i.e. less hardship/difficulty)”.
Yes, it was a great test. But for what purpose? This purpose is clearly defined in 2:143: “ … And not We made the Qibla you were upon, except to make evident who follows the messenger from the one who turns back on his heels…” Therefore, once God’s this purpose was achieved through this brief diversion, it was time to get back to the House that Ibrahim and Ismael raised which God always wanted to be the ultimate Qibla. Yes, it pleased the messenger since he was pleading with God all along for this Qibla.
He/she writes: “in this case the qiblah happens to be al masjid al haram (AMAH, but there are potentially many other qiblah, as individuals could have their own qiblah”
No, the concepts of many Qiblas is wrong. This is explained below with reference 2:148.
He/she writes: “in 2:148 the usage of "wherever" is the ONLY time it appears without a close link to "turn+wajh+AMAH" therefore likens "wijhatun (direction/course/goal/motive)" with "qiblah" and consequently likens AMAH to "race to the good" or at least we can say AMAH involves this. Furthermore, AQ implies each person may have their own "qiblah" in 2:145 then later in 2:148 says "for each is a wijhatun he turns towards it", strongly suggesting "qiblah" and "wijhatun" are being related as similar terms/concepts. Please re-read these verses as this is a key finding. “
Please note, the word translated as “wherever” in 2:148 is “ayna”. This Arabic word is only used thrice in 2:115, 2:148, and 4:78. Therefore, this “wherever” is not linked to "turn+wajh+AMAH" as author implies. This word “ayna” is an interrogative noun respecting a place signifying where? whatever place? whichever place? Wherever? On the other hand, the word ḥā yā thā is used in connection with “turn+wajh…” at other places. This word means “Where” and/or “When” and is mostly used with reference to place in the sense of “where”. From here it is translated as whenever and/or wherever. Very basic word-to-word meanings of 2:148:
[2:148]: For everyone is a direction ( wij'hatun) toward which it faces. So race to [all that is] good. Wherever (ayna) you may be, Allah will bring you forth [for judgement] all together. Indeed, Allah is over all things competent.
The word “wij'hatun” used in 2:148 means “direction/goal/motives, whatever” and is only used once in Quran. This direction is not the Qibla. Qibla for Muslims is only the one designated by God, whereas man can have many personal directions/motives/goals he likes to pursue. Compare this with the word “wajhika = your face” in 2:144. In 2:148, God informs us that while man may have different objectives, directions, goals, etc. he likes to pursue, he should rather pursue what is good. Therefore, you cannot compare man’s “wij'hatun=direction/goal/objectives” with the Qibla God designated for Muslims. It is erroneous to begin with such wild assertions. Conclusions based on such assertions will be wrong as well.
He/she writes: “wherever one is they should turn their wajh/purpose/consideration in the direction of AMAH, and from wherever they depart, from the contexts that likley involves being oriented towards the truth of your Lord, the good, and uniting of believers”
These are misleading and erroneous conclusions. Although the author did not mention which verse is referred here, let me look at just one relevant verse in which these terms are present.
[2:150]: And from wherever you go out [wamin ḥaythu kharajta], turn your face toward [fawalli wajhaka shaṭra] al-Masjid al-haram. And wherever you [all believers] may be, turn your faces toward it in order that the people will not have any argument against you, except for those of them who commit wrong; so fear them not but fear Me. And [it is] so I may complete My favor upon you and that you may be guided.
Please note, the phrase “wamin ḥaythu kharajta” is a clear and unambiguous reference to going out for prayers. Further, the word “shatra = direction” is different when compared to the word “wij'hatun = direction/goal/objectives” used in 2:148. The word “shatra” is from shīn ṭā rā. Al-shatar is a separated part from the whole. This eventually evolved to the side of something even if not separated. From here it became, edge, side, direction, toward, separation, etc. Since “separation” also causes distance between two things, thus it evolved to have the meanings of “going away”. Further, Shatar when used in connection with direction will embody the concept of “distant” and “far away.” See Lughat, pp. 950-51. It is therefore abundantly clear that Muslims are directed to face toward the masjid Alharam when praying or doing salat.
Finally, why this phrase in 2:149 is repeated in 2:150 again? The answer is in the second part of 2:150, i.e. “…in order that the people will not have any argument against you, except for those of them who commit wrong…” Thus, it is to create unity, harmony, and discipline among the believers while praying wherever they are. This can then be further extended in terms of unity in/of Deen as an ultimate goal.