And when he completed the first reason, he turned to the second, which diverts from obedience and leads to disobedience, suitable for the desires that invalidate the deeds that necessitate negligence, leading to a lack of forgiveness. He said, encouraging obedience that leads to everlasting success by clarifying the brevity of the days of trial and the bitterness of hardship: "Indeed, life is..." And he indicated its lowliness, repelling from it by saying: "the world..." And when the absolute elevation necessitates the greatest pleasure, how much more so if its cause is the religion that guarantees the continuity of pleasure, connected in its worldly aspect with its otherworldly aspect. And play is what arises from an increase in ease and ends quickly, indicating its lightness like dancing. He presented this as a sign that the wise one is the one who strives for an increase in ease that leads to seriousness and lasts. He followed it with amusement, for it is what brings about joy, like singing, indicating that if the intention of the world is an increase in its ease, it ends quickly, along with the foolishness in it. But if the intention is the essence of ease and joy, then you have from it, through the elevation obtained by striving, what is of the utmost greatness, seriousness, and stability. There is no greater folly than turning away from it to what, if it pleases, leads to recklessness and ends quickly. He said: "Play," meaning: worthless, lowly actions that increase joy and whose decline is swift, thus becoming void without any fruit. "And amusement," meaning: an occupation sought for the purpose of evoking pleasure, like singing, confusion, and heedlessness. If you follow it, you will disbelieve, become ungrateful, and dare against Allah. And if you disbelieve in it and dare against Him, your rewards will be void, and you will have no reward or wealth; for it invalidates your deeds and your wealth, as they become mere forms without meanings.

And when He, glorified and exalted is He, depicted the world in its most delightful forms for the ignorant and its most painful forms for the wise, the essence of it is that it is an increase of joy for the one who is joyful, and a means of drawing in for the one who is harmed. However, it quickly fades away, unlike the fruit of gathering in religion, which is the joy of elevation through Islam, for it remains forever. It is known that the estimation is based on what follows the description of the world. The Hereafter is seriousness, action, and presence. So if you turn to it, believe and be conscious of Allah, do not let the world deceive you with its lowliness from attaining the Hereafter through the greater and lesser jihad for its honor and His honor. [He said, building on what the context has guided to estimate]: 'And if you believe and are conscious' means: fear and place between yourselves and His anger, glorified is He, a protection from the struggle against His enemies and enduring the heat of the flames of wars and the obligation of enjoining what is good and spending wealth in that. So you will be earnest, leaving behind idle play that leads to disbelief. 'He will give you' means: Allah, for whom you did that for in the Hereafter, 'your rewards' means: the reward of all your deeds for building it on the foundation; and because He is rich, nothing diminishes Him except giving. The verse contains a connection: mentioning the worldly life and idle play first indicates the mention of the Hereafter and seriousness second. Mentioning faith and consciousness second indicates the omission of their opposites, disbelief and audacity first. The secret is that depicting something in the state of a child and a fool is more severe in deterring from it among those of high aspirations. And mentioning the reward that is arranged upon fear, which is the act of the resolute, is more supportive of leaving it.

And when the one who is played with, the one who is distracted, asks the distracted player for his money, he does not suffice with his request, which becomes a cause for the loss of his deeds and wealth. [It was clarified] that the one worshipped is unlike that in both matters, for He gives and does not take anything for Himself. Rather, His taking is a matter of your connection with one another. So He, exalted is He, said: 'And He does not ask you' means: [Allah] in the world 'for your wealth' means: for Himself nor all of it. This implies that if they do not have consciousness as mentioned, He will unleash upon them one who takes their wealth in a way that brings out their grudges. Ibn Burjan said: Whenever they are asked for their wealth, they become stingy. And if they are compelled to do so, they harbor grudges and resentments. And there was no advice from the Imam for them, nor from them to the Imam, nor among themselves. And there was disagreement, [and] in that is a warning from Him, glorified is He, of what will come after. And He has not warned of anything except that there was from Him what Allah willed.