Al-Baqarah: (218) Indeed, those who believed...

First Issue: Connection of this Verse to the Preceding One

There are two views regarding the connection of this verse to what precedes it:

1. View 1: 'Abdullah ibn Jahsh said, "O Messenger of Allah, suppose there is no punishment for what we have done, do we still hope for a reward and recompense?" Then this verse was revealed, because 'Abdullah was a believer, an emigrant (Muhajir), and a striver (Mujahid) because of this fighting.
2. View 2: After Allah enjoined fighting (Jihad) previously with His saying: {Fighting has been prescribed for you while it is hateful to you} (Al-Baqarah: 216), and clarified that abandoning it leads to a threat, He followed that by mentioning those who fulfill it, saying: {Indeed, those who believed, and those who emigrated and strove in the cause of Allah}. It is rare for a threat to occur without being followed by a promise.

Second Issue: Meanings of the Terms

• {هاجروا} (Emigrated): This means they left their homelands and kin. Its root is al-Hajr (abandonment), which is the opposite of connection (al-Wasl). Hence, ugly speech is called Hajr because it is something that ought to be abandoned. Al-Hajirah is a time when work is abandoned. Al-Muhajarah (the verbal form) is reciprocal. It is possible that it means their loved ones and relatives abandoned them because of this religion, and they, in turn, abandoned them for this reason, making it a mutual abandonment (Muhajarah).
• {المجاهدة} (Striving/Fighting): Its root is al-Juhd, which means hardship. It is possible that the meaning of Mujahadah is combining one's effort (Juhd) with another effort in supporting the religion of Allah, just as mutual assistance (Musa'adah) refers to joining one's forearm (sa'id) with another forearm to achieve support and strength. It is also possible that Mujahadah means exerting effort in fighting the enemy, and in response to the enemy's actions, and similar situations, thus becoming a reciprocal action (Mufa'alah).

Regarding {أولئك يرجون رحمة الله} (Those are the ones who hope for the mercy of Allah)

There are two sayings concerning this:

The First Saying: That al-Rajā' (hope) is meant here. Hope is an expression for anticipating benefits that are expected. Allah intends here that they are eager for Allah's reward. This is because 'Abdullah ibn Jahsh was not certain of success and reward for his action, but rather he anticipated and hoped for it.

Objection: Why is the promise made conditional upon hope (Rajā') and not stated as a certainty, as in other verses?

Answers (Multiple):

1. Our doctrine is that reward for faith and action is not rationally obligatory, but rather by virtue of a promise. Therefore, it is linked to hope.
2. Even if it were rationally obligatory by virtue of the promise, it is contingent upon them not disbelieving afterward. This condition is doubtful, not certain; hence, the result is hope, not certainty.
3. What is mentioned here is faith, emigration, and striving in the cause of Allah. A person must also perform all other deeds and hope that Allah grants them success in those deeds, just as He granted success in these three. Therefore, it is linked to hope.
4. The verse does not mean that Allah made the servant doubtful about this forgiveness. Rather, it describes them as departing the world having performed emigration and striving, yet feeling that they have fallen short in their duty to Allah. They see that they have not worshipped Him as He deserves, nor fulfilled what is required of them in supporting His religion. Thus, they approach Allah with fear and hope, as stated: {And those who give what they give while their hearts are fearful that they will return to their Lord} (Al-Mu'minun: 60).

The Second Saying: That al-Rajā' (hope) here means certainty and conviction regarding the principle of the reward, while doubt enters into its quantity and timing. We have elaborated on this in the exegesis of His saying: {Those who are certain that they will meet their Lord} (Al-Baqarah: 46).

Regarding {والله غفور رحيم} (And Allah is Forgiving, Merciful)

This means that Allah the Exalted will realize their hope for them if they die upon faith and righteous deeds, and that He is Forgiving and Merciful. He forgave 'Abdullah ibn Jahsh and his companions for what they were unaware of and showed them mercy.

The Third Ruling

Concerning Intoxicants (Khamr)