سُوْرَةُ البَقَرَةِ
Surah Al-Baqara (2) — Ayah 218
إِنَّ ٱلَّذِينَ ءَامَنُوا۟ وَٱلَّذِينَ هَاجَرُوا۟ وَجَـٰهَدُوا۟ فِى سَبِيلِ ٱللَّهِ أُو۟لَـٰٓئِكَ يَرْجُونَ رَحْمَتَ ٱللَّهِ ۚ وَٱللَّهُ غَفُورٌ رَّحِيمٌ ﴿218﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
Verily, those who have believed, and those who have emigrated (for Allâh’s Religion) and have striven hard in the Way of Allâh, all these hope for Allâh’s Mercy. And Allâh is Oft-Forgiving, Most-Merciful.
Word by Word — Arabic, Transliteration & Meaning
إِنَّ
inna
Indeed
ٱلَّذِينَ
alladhīna
those who
ءَامَنُوا۟
āmanū
believed
وَٱلَّذِينَ
wa-alladhīna
and those who
هَاجَرُوا۟
hājarū
emigrated
وَجَـٰهَدُوا۟
wajāhadū
and strove
فِى
fī
in
سَبِيلِ
sabīli
(the) way
ٱللَّهِ
l-lahi
(of) Allah
أُو۟لَـٰٓئِكَ
ulāika
those
يَرْجُونَ
yarjūna
they hope
رَحْمَتَ
raḥmata
(for) Mercy
ٱللَّهِ ۚ
l-lahi
(of) Allah
وَٱللَّهُ
wal-lahu
And Allah
غَفُورٌۭ
ghafūrun
(is) Oft-Forgiving
رَّحِيمٌۭ
raḥīmun
Most Merciful
Tafsir Taiseer ul-Quran — Maulana Abdul Rahman Kilani
Tafsir Taiseer ul-Quran (Facilitation of the Quran) is a comprehensive Quran commentary by Maulana Abdul Rahman Kilani, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. Known for his eloquent and accessible writing style, Kilani authored this tafsir with a focus on clarity — making Quranic meanings understandable to the common reader. The tafsir provides detailed historical context for verses related to battles and expeditions, and firmly refutes modernist ideologies using strong scriptural evidence. It is widely regarded as an invaluable resource for understanding the Quran and countering deviant interpretations. The tafsir is originally written in Urdu, translated to English by tohed.com.
218. But those who have believed, and those who have emigrated and striven in the way of Allah, it is they who hope for Allah’s mercy [289]. And Allah is Most Forgiving, Most Merciful.
[289] This verse is actually about the same group of Mujahideen who were sent towards Nakhla. These Mujahideen were in doubt as to whether they would receive the reward for this jihad or not, because two mistakes had occurred in it: first, that they fought without the permission of the Messenger of Allah ﷺ, and second, that they fought on the first of Rajab, which they were unaware of. So Allah Almighty said that they should hope for Allah’s mercy, because Allah is the One who forgives mistakes, the Most Merciful.
Definition and Purpose of Jihad:
Jihad is actually the name of every effort that removes the obstacles in the path of Islam. If a person thinks of such strategies in his mind or thinks of countering the strategies of the disbelievers, this too is jihad. And if a person, by tongue or pen, encourages others towards this purpose or refutes the objections of the enemies of Islam and responds to them, this too is jihad. That is, to devote every possible effort to this purpose is called jihad, and its ultimate limit is that if the need arises to risk one’s life, one should not hesitate to do so. The purpose and objective of jihad is that, in comparison to all other religions, the word of Allah should be exalted and only His word should prevail. If war is waged for any purpose other than this, it can be called war or fighting, but it cannot be called jihad fi sabilillah. Thus, Hazrat Abu Musa Ash’ari ؓ says that a Bedouin (Lahik bin Zumairah Bahili) came to the Prophet ﷺ and said: “O Messenger of Allah ﷺ! Some people fight for booty, some for fame, some to show their bravery, and some for zeal (national or tribal); among them, who fights in the way of Allah?” The Prophet ﷺ raised his blessed head (because he was sitting and he was standing and asking the question) and said: “Whoever fights with the intention that the word of Allah be exalted, he is the one who fights in the way of Allah.” [بخاري كتاب الجهاد، باب من قاتل لتكون كلمة الله هي العليا] Other hadiths of this subject are also mentioned in Bukhari and Muslim. From their collection, it is known that among the general public, the following five types of motives for participating in war can be found: 1. Some people fight so that they may gain wealth through plunder or other worldly benefits besides the spoils of war. 2. Some fight so that their name will be recorded in history. 3. Some fight so that people will proudly recount their feats of bravery. 4. Some fight as revenge to avenge some blood or previous defeat. 5. And some people fight in support of their homeland, nation, or tribe. If we look closely, it becomes clear that even in today’s civilized world, the mental level of man has not risen even a bit above this point. Only the styles and manners have changed; in terms of objectives, one will find one or another of the above-mentioned reasons. But the Messenger of Allah ﷺ pointed out a higher purpose beyond all these objectives: that jihad fi sabilillah can only be called that which is fought for the exaltation of the word of Allah, that is, to eliminate mischief and disorder from the world and make it submit to the commands and orders of Allah. In this, not even the slightest personal desire of man should be involved. This concept of war was a unique concept for the whole world. Even the trained Companions ؓ of the Prophet ﷺ were at first very surprised by this concept of jihad. A person came to the Prophet ﷺ and asked: “O Messenger of Allah ﷺ! What will a person get who fights for material gain or fame?” The Prophet ﷺ replied: “He will get nothing.” The questioner was very surprised at this answer and came back and asked the same question again; the Prophet ﷺ gave the same answer again. Still not satisfied, he came back a third and fourth time and kept asking the same question. The Prophet ﷺ, sensing the reason for his amazement, said: “Allah does not accept any deed until it is done solely for His pleasure and approval.” [نسائي۔ كتاب الجهاد، باب من غزايلتمس الاجر]
[289] This verse is actually about the same group of Mujahideen who were sent towards Nakhla. These Mujahideen were in doubt as to whether they would receive the reward for this jihad or not, because two mistakes had occurred in it: first, that they fought without the permission of the Messenger of Allah ﷺ, and second, that they fought on the first of Rajab, which they were unaware of. So Allah Almighty said that they should hope for Allah’s mercy, because Allah is the One who forgives mistakes, the Most Merciful.
Definition and Purpose of Jihad:
Jihad is actually the name of every effort that removes the obstacles in the path of Islam. If a person thinks of such strategies in his mind or thinks of countering the strategies of the disbelievers, this too is jihad. And if a person, by tongue or pen, encourages others towards this purpose or refutes the objections of the enemies of Islam and responds to them, this too is jihad. That is, to devote every possible effort to this purpose is called jihad, and its ultimate limit is that if the need arises to risk one’s life, one should not hesitate to do so. The purpose and objective of jihad is that, in comparison to all other religions, the word of Allah should be exalted and only His word should prevail. If war is waged for any purpose other than this, it can be called war or fighting, but it cannot be called jihad fi sabilillah. Thus, Hazrat Abu Musa Ash’ari ؓ says that a Bedouin (Lahik bin Zumairah Bahili) came to the Prophet ﷺ and said: “O Messenger of Allah ﷺ! Some people fight for booty, some for fame, some to show their bravery, and some for zeal (national or tribal); among them, who fights in the way of Allah?” The Prophet ﷺ raised his blessed head (because he was sitting and he was standing and asking the question) and said: “Whoever fights with the intention that the word of Allah be exalted, he is the one who fights in the way of Allah.” [بخاري كتاب الجهاد، باب من قاتل لتكون كلمة الله هي العليا] Other hadiths of this subject are also mentioned in Bukhari and Muslim. From their collection, it is known that among the general public, the following five types of motives for participating in war can be found: 1. Some people fight so that they may gain wealth through plunder or other worldly benefits besides the spoils of war. 2. Some fight so that their name will be recorded in history. 3. Some fight so that people will proudly recount their feats of bravery. 4. Some fight as revenge to avenge some blood or previous defeat. 5. And some people fight in support of their homeland, nation, or tribe. If we look closely, it becomes clear that even in today’s civilized world, the mental level of man has not risen even a bit above this point. Only the styles and manners have changed; in terms of objectives, one will find one or another of the above-mentioned reasons. But the Messenger of Allah ﷺ pointed out a higher purpose beyond all these objectives: that jihad fi sabilillah can only be called that which is fought for the exaltation of the word of Allah, that is, to eliminate mischief and disorder from the world and make it submit to the commands and orders of Allah. In this, not even the slightest personal desire of man should be involved. This concept of war was a unique concept for the whole world. Even the trained Companions ؓ of the Prophet ﷺ were at first very surprised by this concept of jihad. A person came to the Prophet ﷺ and asked: “O Messenger of Allah ﷺ! What will a person get who fights for material gain or fame?” The Prophet ﷺ replied: “He will get nothing.” The questioner was very surprised at this answer and came back and asked the same question again; the Prophet ﷺ gave the same answer again. Still not satisfied, he came back a third and fourth time and kept asking the same question. The Prophet ﷺ, sensing the reason for his amazement, said: “Allah does not accept any deed until it is done solely for His pleasure and approval.” [نسائي۔ كتاب الجهاد، باب من غزايلتمس الاجر]
