And when He prohibited what prevents victory; by prohibiting usury, the intended prohibition is to divert from the absolute inclination towards the world; which is indicated by the condemnation of it, in His saying: ﴿Beautified for people is the love of that which they desire of women and children﴾ [Al-Imran: 14]; the verse; and He commanded what entails success; salvation; and closeness; and that may be accompanied by negligence; He commanded to hasten in it (p-71) to reach what He has prepared for those who are conscious of Him; those promised victory conditioned by their piety; and their patience; in His saying: ﴿Yes, if you remain patient and conscious of Allah and they come upon you from their position this will increase you﴾ [Al-Imran: 125] ﴿And if you remain patient and conscious of Allah, their plot will not harm you at all﴾ [Al-Imran: 120]; those described previously; in His saying (glorified and exalted is He) - in the third objective of the pillars of this surah -: ﴿Say, 'Shall I inform you of something better than that? For those who are conscious of Allah﴾ [Al-Imran: 15]; the verses; in a manner more eloquent than that; by hastening to what necessitates forgiveness from the Lord; the Kind to His servants; and to what permits paradise described by striving in jihad; according to what the Messenger of Allah - blessings and peace be upon him - finds of piety; for indeed, this paradise has been prepared for the pious who were previously indicated in His saying (glorified and exalted is He): ﴿And fear Allah that you may be successful﴾ [Al-Imran: 130]; those who abandon wealth; and all the means of this world; so their eyes do not extend to increasing anything from it; and they adorn themselves with asceticism in it; and spending for it in the way of Allah; in pleasing the Messenger of Allah - blessings and peace be upon him - from jihad; and otherwise; in ease; and hardship; not by inclining towards the world from spoils; or otherwise; an inclination that disrupts some of the commands; and by patience in suppressing anger against those who were afflicted by killing; or wounding; and forgiving those (p-72) whom it is good to forgive in the representation of killing in 'Uhud'; or otherwise; guiding to ensure that their jihad is only for the sake of Allah (glorified and exalted is He); with no entrance for any share of the desires of the self at all; and by patience also in compelling the self to do good to those who have wronged it; or otherwise; as he did - blessings and peace be upon him - in the conquest of Mecca; after he had sworn to represent against seventy of them in place of representing against them with the master of martyrs; the Lion of Allah; and the Lion of His Messenger; his uncle Hamza; son of the water bearer of Abdul Muttalib; for indeed, he stood - blessings and peace be upon him - on that day which was the greatest of days of this world; on which he established the light of Islam on the east of the earth; and its west; so he defeated the darkness of disbelief; and struck its pegs in every corner; at the level of the Kaaba; while they were in his grasp; and he said: "What do you think I will do to you, O assembly of Quraysh?" They said: "Good; a noble brother; and a noble nephew." He said: "Go, for you are free."; and by seeking forgiveness for the act of immorality from the abandonment of the believers; or consuming usury; or turning away from fighting the enemies; and from the oppression of the self from the love of the world; which necessitated the inclination towards the spoils that were the cause of defeat; or otherwise; from what Allah (glorified and exalted is He) intended; so He said (glorified and exalted is He): ﴿And hasten﴾; meaning: to act in obedience like one who races against an opponent; ﴿to forgiveness from your Lord﴾; meaning: the Benefactor to you; by sending the messengers; and revealing the books; by doing what necessitates them; from repentance; and sincerity; and all that removes punishment; ﴿and a paradise﴾; meaning: very great; by doing all that achieves (p-73) reward; then He clarified its greatness by saying: ﴿Its width is like the heavens and the earth﴾; meaning: like their width; so how about its length; and it is possible that it is like their length; so it is more eloquent than the verse of 'Iron' - as will come for what will come -; and according to the reading of 'Hasten'; by omitting the waw; the estimation would be: "Hasten by doing what has preceded"; so it is in its meaning; not differing from it.

And when he described Paradise, he clarified its inhabitants by saying: "It has been prepared"; meaning: now it is ready; and it has been completed; "for the righteous"; and they are those for whom piety has become their emblem; so they remained steadfast; and they continued in their steadfastness.