And strive in the cause of Allah, which is the command of fighting and the struggle against the self and desires, and this is the greater jihad. It is narrated from the Prophet, blessings and peace be upon him, that he returned from some of his battles and said, "We have returned from the lesser jihad to the greater jihad." [This is how Al-Thalabi mentioned it without a chain, and Al-Bayhaqi reported it in Al-Zuhd from the hadith of Jabir, who said, "A group of fighters came to the Messenger of Allah, blessings and peace be upon him. He said: You have come with a good arrival from the lesser jihad to the greater jihad. They asked: What is the greater jihad? He said: The struggle of the servant against his desires." He said: There is weakness in it. I said: It is narrated by 'Isa ibn Ibrahim from Yahya ibn Ya'la from Layth ibn Abi Sulaym, and all three are weak. And Al-Nasa'i mentioned it in the Kunya from the words of Ibrahim ibn Abi 'Abla, one of the Tabi'in from the people of Sham.] "In the cause of Allah," meaning for His sake. It is said: He is truly knowledgeable and earnest, meaning he is truly knowledgeable and earnest.

And from it is the right of his jihad. If you say: What is the reason for this addition, while the norm would be: the right of jihad in it? Or the right of your jihad in it, as He said, "And strive in the cause of Allah?" I say: The addition can be made with the slightest connection and specification. Since jihad is specifically related to Allah in that it is done for His sake and for His purpose, it is correct to attribute it to Him. It is permissible to expand in the context, as in the saying:

"And a day we witnessed, Salim and 'Amir" [This witness has been explained in the second part, page 408, so refer to it if you wish, O corrector.]

"He has chosen you for His religion and for His support," and He has not made for you in religion any hardship. He opened the door of repentance for the sinners and made room with various concessions, expiations, blood money, and compensations. And similar to His saying, "Allah intends for you ease and does not intend for you hardship." And the nation of Muhammad, blessings and peace be upon him, is the blessed nation, designated as such in the previous scriptures.

He established the religion with the meaning of what preceded it. It is as if it were said: Your religion has been expanded, the expansion of the religion of your father, then the addition was omitted and the added part was placed in its place. Or it is on the basis of specification, meaning: I mean by religion the religion of your father, as you say: Praise be to Allah, the Praiseworthy. If you say: Ibrahim was not the father of the entire nation. I say: He is the father of the Messenger of Allah, blessings and peace be upon him, so he was a father to his nation, because the nation of the Messenger is considered as his children. He returns to Allah, the Exalted: And it is said:

To Ibrahim. And the first opinion is supported by the reading of Ubayy ibn Ka'b: "Allah named you before in this," meaning before the Qur'an in all the scriptures and in the Qur'an, meaning He preferred you over the nations and named you with this most honored name so that the Messenger may be a witness against you that he has conveyed to you, and you may be witnesses against the people that the messengers have conveyed to them. And since He has distinguished you with this honor and preference, worship Him and trust in Him, and do not seek support and guardianship except from Him, for He is the best protector and supporter.

From the Messenger of Allah, blessings and peace be upon him: "Whoever recites Surah Al-Hajj will be given the reward of a pilgrimage he performed and an 'Umrah he performed, for every one who has performed pilgrimage and 'Umrah in the past and what remains." [This was narrated by Al-Thalabi and Ibn Mardawayh from the hadith of Ubayy ibn Ka'b with the chain mentioned in Surah Al-Imran.]