And when the denial of those who are reluctant to go forth in the cause of Allah preceded, in His saying, the Most High: "What is [the matter] with you that when you are told, 'Go forth in the cause of Allah,' you adhere heavily to the earth?" [At-Tawbah: 38] - the verse. Then there is the firm command for jihad with oneself and wealth in His saying: "Go forth, light and heavy" [At-Tawbah: 41] - the verse. His command, the Most High, was sufficient for the believer whose faith in Islam is true in his obedience to that in his ease and hardship. Many of them had indeed acted with their reluctance in a way that undermines their faith, justifying it with their excuses and their belief. The situation required the reprimanding of the reluctant and the scolding of the hypocrites in a manner that exposes their veils and reveals their secrets. So when the Most High completed the categorization of them, He lowered their banners and flags, and concluded with this group in which the compliance of him, blessings and peace be upon him, appeared to His saying, the Most High: "Strive against the disbelievers and the hypocrites and be harsh upon them" [At-Tawbah: 73] by demolishing their mosque, burning it with fire, removing its structure, scattering it, and tearing it apart from the new earth. He followed that, glorified and exalted is He, by reminding the believers of what He commanded them in His saying, the Most High: "Fight those who do not believe in Allah or in the Last Day" [At-Tawbah: 29] and His saying: "Go forth, light and heavy" [At-Tawbah: 41] so that they may do in it what the Messenger of Allah, blessings and peace be upon him, did in what he was commanded. Thus, He directed the response to the question of one who seemed to say: 'The time has been long and the matter has become serious in this Surah in exposing scandals, tearing down secrets, and revealing disgraceful acts. So why did He do that when His habit has been to command concealment and to take pardon?' His saying: "Indeed, Allah" means the King, of whom there is no true king besides Him, and there is no fear except from His punishment, and no hope except for His goodness. "He has purchased" [meaning] with strong and firm covenants and severe pledges, and for this reason He expressed what indicates insistence in it, saying: "from the believers" meaning in Allah and what has come from Him. He prioritized the soul, indicating the prior pledge before acquiring wealth, saying, prioritizing the more honorable: "their selves" meaning that which He alone created, "and their wealth" meaning that which He alone provides, and He owns it without them.

And when he mentioned the sold item, he followed it with the price and said: "By granting them Paradise," meaning it is specifically for them, restricted to them, and will not be for any non-believer. He distinguished them so that each one may be met with what he deserves. It is as if it were said: What did he buy from them? It was said: "They fight in the cause of Allah," meaning [the Most High King] due to His religion that He does not accept other than it. The fighting will be such that the religion surrounds him and is the context, so there will be no mixture of anything else in it. Then he caused what is true about that, saying: "They kill and are killed." This is general for whoever that may be, whether by force or by action. He specifies them with Paradise as He promised them. The reading of Hamzah and Al-Kisai is to advance the passive form "Amdaḥu," because whoever seeks death—his opponent does not stop him. Thus, the meaning is: They sought to be killed, so they killed their peers. It is permissible that the view is towards the group, and the meaning is that they fight after seeing the deaths of their companions without that weakening them. And it is reported from some of the Bedouins that when he heard this verse, he said: "A sale, by Allah, is profitable! We will not retreat nor seek to retreat," and he went out to fight and was martyred.

And when killing is a cause for Paradise as a glad tidings and a promise, He confirmed that with His saying: "A promise," and He emphasized it with the particle of affirmation, saying: "Upon Him," and He completed the confirmation with His saying: "Truly." And when He confirmed this noble pledge with these great confirmations, He increased that by mentioning it in all the ancient scriptures, saying: "In the Torah," the Book of Musa, blessings be upon him, "and the Gospel," the Book of Isa, blessings be upon him, "and the Qur'an," meaning the comprehensive Book for all that came before it and for all good. And those mentioned in this Surah are all among those who claimed faith and adorned themselves with the garments of safety. Then, indeed, they acted with their failure to engage and their stopping from hastening and awakening, and other than that from their words and the evils of their actions, the act of the liar in his claim or the doubter, whether it is a lie regarding the Hereafter that includes Paradise or doubt in Allah's promise of granting it to them or specifying them with it. It was permitted that others may enter it, and he hoped to be among those who enter it while denying it. And Allah, the Exalted, is free from all of that and is faithful to His covenant. "And who" means whoever promised that while He is the most faithful of those who make covenants. It is said about Him in the form of an interrogative denial: Who "is more faithful to his covenant than Allah?" meaning the One who has all the attributes of perfection; for indeed, the noble among people do not commit betrayal, so how about their Creator who has absolute richness.

And when that was a reason for the glad tidings, for there is no encouragement for jihad better than it, he said, congratulating them: "So rejoice". This means to find in yourselves the utmost joy, O community of the mujahideen. And when he mentioned it at the beginning of the contract, it indicates emphasis. He mentioned it at the end with a wording that indicates abundance, pointing to the vastness of the reward, saying: "By your selling which you have sold". This means: you have established the sale for Allah. Indeed, He will certainly fulfill you, so that is the noble reward. And that is your inheritance of Paradise and your specification with it. It is specifically for you, not for others. "The great success". The result is that this verse serves as a justification for the command to mobilize with oneself and wealth.