The second interpretive angle is that the phrase refers to manifest knowledge, for Allah’s knowledge of a thing before it exists is knowledge that it will exist; once the thing comes into being, His knowledge of it becomes knowledge that it has existed.

As for His words, “the striving ones (al-mujāhidīn),” a mujāhid is anyone who exerts his utmost effort to raise high the word of Allah. This therefore includes the one who strives with his knowledge: he learns, teaches, spreads that knowledge among the people, and employs it as a means to implement Allah’s law—such a person is a mujāhid. Likewise, the one who bears arms to fight the enemies is also striving in Allah’s path, provided that the aim of both forms of striving is that the word of Allah be supreme.

His words, “and the patient ones (al-ṣābirīn),” refer to those who remain steadfast in what they have been tasked with in jihad, endure its hardships, and carry it through.

And His statement, “and We shall test your deeds,” means: We shall examine them so that they become evident to Us in a way that entails reward or punishment.

After mentioning this trial, Allah says, “And give glad tidings to the patient” (al-Baqarah 2:155). The address is to the Prophet—peace and blessings be upon him—and to anyone who conveys this message after him: “Give glad tidings, O Muhammad, and give glad tidings, O you who hear these words, to those patient ones who meet this affliction not with resentment but with patience.” Even better than patience is contentment, and higher than contentment is gratitude. As noted earlier, a person struck by one of Allah’s painful decrees may respond in four ways: discontent, patience, contentment, or gratitude. Here Allah says, “Give glad tidings to the patient—those who, when disaster strikes them, say, ‘Indeed, we belong to Allah, and indeed, to Him we shall return’” (al-Baqarah 2:155–156).