Al-Baqarah: (151) As We sent among you...

Know that We have already demonstrated the proofs for the validity of the religion of Muhammad (peace be upon him) through several means. Some were coercive/obligatory (ilzāmiyya), such as establishing that this religion is the religion of Abraham, thus necessitating its acceptance, as implied by: {And who would turn away from the religion of Abraham except one who fools himself?} (Al-Baqarah: 130). Others were demonstrative/proof-based (burhāniyya), as in: {Say, "We believe in Allah and what has been revealed to us and what was revealed to Abraham and Ishmael and Isaac and Jacob and the Tribes"} (Al-Baqarah: 136).

Following this demonstration, the Almighty recounted two of their main doubts:

1. Their statement: {And they say, "Be Jews or Christians, [then] you will be guided"} (Al-Baqarah: 135).
2. Their reliance on denying abrogation (Naskh) to invalidate this Law, which is addressed by: {The foolish among the people will say, "What has turned them from their Qiblah, to which they used to face?"} (Al-Baqarah: 142).

Allah, the Exalted, elaborated extensively in responding to the second doubt, and rightly so, because the greatest doubt the Jews held against the prophethood of Muhammad (PBUH) was the denial of abrogation. Therefore, Allah elaborated on this response, concluding it with: {And that I may complete My favor upon you} (Al-Baqarah: 150). Thus, this passage, along with its refutation of the doubt, serves as a reminder of Allah's immense favors. There is no doubt that such favors are the strongest means to attain honor and prestige in this world and salvation from degradation and humiliation in the Hereafter. When both are combined, the peak in this matter is reached.

Regarding His statement: {As We sent among you...}

There are several issues concerning this verse:

This Kāf (the 'As' in 'As We sent') either relates to what precedes it or what follows it.

If it relates to what precedes it (the preceding verse):

1. First view: It refers back to: {And that I may complete My favor upon you} (Al-Baqarah: 150). Meaning: I will complete My favor upon you in this world by granting you honor, and in the Hereafter by granting you reward, just as I completed My favor upon you in this world by sending the Messenger.
2. Second view (from Ibn Jarir): It relates to the supplication of Abraham (peace be upon him): {Our Lord, and send among them a Messenger from themselves who will recite to them Your verses and teach them the Book and wisdom} (Al-Baqarah: 129), and his other prayer: {And from our descendants a Muslim community for You. And show us our rites} (Al-Baqarah: 128). Thus, it is as if Allah says: I will complete My favor upon you by clarifying the laws and guiding you to the religion, in response to Abraham's supplication, just as I sent a Messenger among you in response to his call.
3. Third view (Abu Muslim al-Isfahani): The implied structure is: "And thus We have made you an intermediate nation (Ummah Wasat), just as We sent a Messenger among you." Meaning: Just as We sent a Messenger among you with such and such characteristics, so too have We made you an intermediate nation.

If it relates to what follows it: The structure is: "Just as We sent a Messenger among you from yourselves who teaches you the Law and the religion, then remember Me, and I will remember you." This is the choice of Al-Asamm. Its justification is that you (the Israelites) were people who neither read a book nor had a Messenger sent from among you. Muhammad (PBUH) is a man from among you, not the possessor of a book, yet he brought you the most astonishing signs, reciting them in your own tongue. In it are the contents of the Prophets' books, news of their affairs, proofs for Monotheism and the Hereafter, guidance toward noble ethics, and prohibition of the ethics of the foolish. This constitutes the greatest proof of his truthfulness. Therefore: Just as I bestowed this favor upon you and made it a proof for you, remember Me with gratitude for it, and I will remember you with My Mercy and Reward. This is reinforced by: {Allah has certainly conferred favor upon the believers when He sent among them a Messenger from themselves} (Al 'Imran: 164). Since He mentioned this favor and grace, He commanded them in return to remember and be grateful.

Regarding the response: Can the Kāf be the answer (to an implied question)? Al-Farra' permitted this, assigning two answers:

1. The Kāf itself (i.e., the sending of the Messenger is the answer/favor).
2. {I will remember you}. The reasoning is that Allah obligated remembrance upon them so that He might remember them with His Mercy and due to the past favors. Al-Qadi preferred the first view, arguing that when the preceding statement can be completed without separation, relating the Kāf to it is preferable.

If the Kāf relates to {And that I may complete My favor upon you}, the meaning is that the favor concerning the Qiblah is like the favor of the Prophethood, because Allah does what is most appropriate (Al-Aslah). If it relates to {Remember Me}, it indicates that the favor of remembrance is analogous to the favor of the Prophethood.

The Mā here is masdariyyah (verbal noun forming), meaning: "Like Our sending among you." Alternatively, it could be kāffah (a particle that stops the preceding word from functioning as an oath).

Regarding His statement: {among you} (fīkum)

This refers to the Arabs. Similarly, {from among you} (minkum) refers to them. The sending of the Messenger among them and from them is indeed a great favor upon them because it grants them honor. Furthermore, given the Arabs' known intense pride and aversion to submitting to others, sending the Messenger from their midst made them closer to acceptance.

Regarding His statement: {reciting to you Our verses} (yatlu 'alaykum āyātinā)

This is one of the greatest favors because:

1. It is a perpetual miracle.
2. It is recited, through which acts of worship are performed.
3. It is recited, from which all sciences are derived.
4. It is recited, from which the essence of noble ethics is derived. Thus, reciting it yields all the good of this world and the Hereafter.

Regarding His statement: {and purify you} (wa yuzakkīkum)

There are several interpretations:

1. He (PBUH) teaches them what, if they adhere to it, will make them pure (Al-Hasan).
2. He purifies them through praise and commendation, meaning he describes the good morals they possess, as one says muzakkī (one who testifies to purity) for a witness whose purity is described.
3. Purification (Tazkiyah) means growth/increase, as if He means: He multiplies you, just as He said: {when you were few and He increased you in number} (Al-A'raf: 86). This happens by gathering them upon the Truth, leading to their connection and increase in number (Abu Muslim). Al-Qadi noted that these views are not mutually exclusive; perhaps Allah does all of this to the obedient.

Regarding His statement: {and teach you the Book} (wa yu'allimukum al-Kitāb)

This is not redundant, as reciting the Qur'an to them is different from teaching it to them. As for Wisdom (al-Hikmah), it is the knowledge of the rest of the Law, of which the Qur'an contains the details. This is why Imam Al-Shafi'i (may Allah be pleased with him) said that al-Hikmah is the Sunnah of the Messenger (PBUH).

Regarding His statement: {and teach you what you did not know} (wa yu'allimukum mā lam takūnū ta'lamūn)

This points out that Allah sent him during a period of cessation of Messengers and ignorance among nations. People were bewildered and astray regarding their religion, so Allah sent Muhammad with the Truth to teach them what they needed in their religion. This is one of the greatest types of favors.

{So remember Me; I will remember you. And be grateful to Me and do not deny Me.}