And when jihad is the foundation of worship, and it - while being a reality in fighting the disbelievers - is suitable to encompass every matter of good and forbidding what is wrong with wealth and self, by saying and action, by sword and otherwise, and every endeavor in purifying the self and sincerity in action, he concluded by saying: ﴿And strive in the cause of Allah﴾, meaning the Most Great King, to whom there is no equal in all that is attributed to Him, glorified is He. Nothing escapes Him, just as nothing escapes the container. ﴿The true jihad﴾ is by expending all effort in fulfilling every command He has given regarding the jihad against the enemy and the self in the manner He has commanded regarding pilgrimage, raids, and other forms of jihad that befit what the addition to His essence, glorified is He, has made understood regarding sincerity and strength. Indeed, all who turn you away from anything of it will perish.

And when He, glorified and exalted is He, commanded these orders, He followed them with some of what is due for Him to be thanked for. This is like an explanation for what came before it. He said: ﴿He has chosen you﴾, meaning He has selected you to place the message among you and the Messenger from you, and He made him the noblest of the Messengers, and His religion the most honorable of religions, and His Book the greatest of books, and He made you - due to your being His followers - the best of nations. ﴿And He did not make upon you in the religion﴾ which He has chosen for you ﴿any hardship﴾, meaning any difficulty that would be a type of excuse for those who were lax in the lesser and greater jihad, as He made upon those who were before you, as has been mentioned previously in Al-Baqarah and others. I mean ﴿the religion﴾. And when the first addressees of this were Quraysh, then Mudar, and they were all truly the children of Ibrahim, blessings and peace be upon him, He said: ﴿Your father is Ibrahim﴾, meaning he who abandoned the worship of idols and forbade it, and he affirmed the Oneness of Allah and commanded the affirmation of His Oneness. O you who are bound by the imitation of your forefathers! Adhere to his religion because he is a father, and because I commanded it, and he is a true father to some of the addressees of the nation, and metaphorically to some of them in respect and honor. Thus, the address encompasses all. For this reason, He urged them to his religion by explaining with His saying: ﴿He﴾, meaning Ibrahim, blessings and peace be upon him, ﴿named you Muslims﴾ in the earlier times ﴿before﴾, meaning before the revelation of this Qur'an. So He praised you and extolled you in the past and ancient times, and He wrote His praise in the books of the Prophets to be recited to the scholars and monks. He also named you Muslims ﴿in this﴾ Book which He revealed to you after the revelation of those books, as I informed you about His supplication in His saying: ﴿And of our descendants, a Muslim nation for You﴾ [Al-Baqarah: 128]. Because with the removal of hardship, the name corresponds to the named, and it is permissible - and perhaps it is better - that ﴿He has named you﴾ is an explanation for the command regarding jihad after its explanation with His saying: ﴿He has chosen you﴾. Thus, the pronoun refers to Allah, glorified and exalted is He, and the reading of Ubayy, may Allah be pleased with him, with the majesty instead of the pronoun supports this. That is, every nation that is named by a name from itself, and Allah, glorified and exalted is He, has specifically named you with the name of Islam, derived from His name 'peace', along with what He has specifically named you with from the name of faith, derived from His name 'the Believer'. So He has established for you this name in His books and has chosen you to follow His Messenger.

And when the name, if it is derived from Allah, the Most High, whether through a prophet from His prophets or without an intermediary, is an informer about the essence of the named, and the estimation is: He has removed from you the hardship and named you with Islam so that you may be the most obedient of nations to be the best of them. He explained this meaning by saying: ﴿So that the Messenger﴾ on the Day of Resurrection ﴿may be a witness against you﴾ because he is your best. And the witness is one who is the best. And since the context is to establish the absolute description of Islam only, the situation did not necessitate the precedence of the circumstance, unlike the verse of Al-Baqarah, for it is to establish what is more specific than it ﴿and you may be﴾ with what is in your natures of goodness ﴿witnesses against mankind﴾ that their messengers conveyed to them the messages of their Lord, because you have valued the messengers as they truly deserve, and you did not differentiate between any of them, and you knew their news from your Book on the tongue of your Messenger, blessings and peace be upon him. Thus, with all of this, you have become their best, and you have been qualified for testimony, and your testimony is valid, and before you is the just judge. This indicates that the testimony of a non-Muslim is not accepted.

And when He called upon them to be the best of people, it resulted in His saying: ﴿So establish﴾ (p-104) meaning: It resulted from My bestowing upon you these blessings and My establishing you in this noble position that I say to you: Establish ﴿the prayer﴾ which is the purification of your hearts, and a connection between you and your Lord. ﴿And give the zakat﴾ which is the purification of your bodies, and a connection between you and your brothers. ﴿And hold fast to Allah﴾ meaning: the One who encompasses all attributes of perfection.

In all that He has commanded you, from the rites that have preceded and others, so that you may be righteous, and He will defend you against anyone who wants to prevent you from anything of it and protect you from the terror of the Hour; then He justified their eligibility for holding fast to Him by saying: (He) alone ﴿is your protector﴾ meaning: the One who takes charge of all your affairs, He will support you against all who oppose you, so that you may be able to manifest this religion from the rites of Hajj and others; then He justified the command to hold fast and His oneness in guardianship by saying: ﴿And excellent is the protector﴾ meaning: He ﴿and excellent is the helper﴾ because if He takes charge of someone, He suffices him in all that concerns him, and if He supports someone, He elevates him above all who disputes with him. "And the servant continues to draw near to Me with supererogatory acts until I love him. When I love him..." - the hadith, "Indeed, he is not humiliated whom You support, nor is he honored whom You oppose." And this is the result of piety, and what precedes it from acts of obedience is its evidence. The end of the surah has corresponded with its beginning. And its segment has been returned to its opening - and Allah knows best what He intends and the secrets of His Book, and He is the guide to what is correct.