And when trade is the exertion of oneself in obtaining [beneficial profit], and faith and jihad are the greatest exertion of oneself in securing - the everlasting Paradise which no breeze can compare to, He borrowed its name for them. The response to the call is to come forward, and the answer to the question is yes, as if they have come forward and received blessings, indicating what is more appropriate for them. Thus, He began to explain trade by saying that it is the combination of faith, which is the foundation of all actions, and jihad in its two forms, which completes the self and completes others. He said: ﴿You believe﴾ [meaning] believe with the condition of renewing faith continuously ﴿in Allah﴾, who has all the attributes of perfection, ﴿and His Messenger﴾, whose affirmation is the sign of the moral submission and obedience to Him being a king. ﴿And you strive﴾ meaning strive, indicating the validity of your faith in the manner of renewal and continuity. This indicates that they are in the meaning of command, as indicated by the firmness of what has been established in the place of the answer, along with the reading of Abdullah, may Allah be pleased with him: 'Believe and strive' - in the form of command ﴿in the cause of Allah﴾, meaning due to facilitating the path to the greatest king that leads to Him, where there is no command for anyone else, so that it becomes a context for you in [all] this action, and nothing will be outside of it to be pure by the opening of the land of pilgrimage, so that it becomes easy to reach Him for everyone who desires it, and other than that from His laws, so that you may be among those whose actions confirm their words. This meaning has no pause in it, as it is a distinction between our saying: so-and-so did such-and-such - the truthful once, and between our saying by his action indicating that his action has become a habit for him. The meaning is: O you who have done (p-36) faith, if you desire salvation, be steadfast in the description of faith, truthful in it, firmly established in it, and continue striving as an indication of that, for indeed jihad, due to what it contains of danger, hardship, and harm, is the greatest evidence of the truthfulness of faith. This is supported by the context of the story of Hatib, may Allah be pleased with him, which implies in appearance the lack of steadfastness in faith and the desire for jihad, which indicates the one who affirms it. For this reason, Umar, may Allah be pleased with him, said what he said - and Allah is the Guide.

And when the gathering between the soul and its equivalent, which is wealth, is on the basis of satisfaction and desire, it is a clearer indication of the correctness of faith. He said: ﴿With your wealth﴾ and he preceded it due to its honor in that time and because it is the sustenance of souls and bodies. So whoever gives all his wealth does not withhold his soul, for wealth is its sustenance. And when the sustainer has come, the one who is responsible for it followed him and said: ﴿And yourselves﴾. And when he commanded this in the form of a report, showing concern for it and supporting its importance, he pointed to its greatness by praising it before mentioning its reward. He said: ﴿That﴾, meaning this great matter of faith and its affirmation through jihad, ﴿is better for you﴾, meaning specifically from what you desire of wavering in advising the disbelievers. ﴿If you know﴾, meaning if it is possible for you to gain knowledge at some time, then you know that this is better for you. So if you know that it is better, you will turn to it, and it will be for you a great matter. And if your hearts have been blinded to the point that there is no hope for their rectification, then pray upon yourselves the prayer of the dead.