Know that His saying, the Exalted: **{Shall I guide you}** (Hal adullukum) is, according to al-Farra', in the sense of a command. It is said: *Hal anta sâkit?* (Are you silent?), meaning, be silent. The explanation is that *Hal* (Is/Does), in its primary sense, is for inquiry, but it gradually progresses until it becomes a suggestion and an exhortation. Exhortation is like incitement, and incitement is a command.

His saying, the Exalted: **{to a trade}** (*‘alā tijāratin*) refers to the trade between the people of faith and the presence of God Almighty, just as He, the Exalted, said: **{Indeed, Allah has purchased from the believers their lives and their properties in exchange for Paradise}** (At-Tawbah: 111). This is indicated by **{that you believe in Allah and His Messenger}**.

Trade (Tijārah) is an expression for the exchange of one thing for another. Just as trade saves the merchant from the hardship of poverty and the resulting mercy (ease), so too does this trade—which is affirmation in the heart and confession by the tongue, as is said in the definition of faith—do the same. For this reason, He used the term 'trade'.

Just as trade involves profit and loss, so too does this [trade of faith]: whoever believes and does righteous deeds has a reward, abundant profit, and clear ease. Whoever turns away from righteous deeds has regret and clear loss.

His saying, the Exalted: **{that will save you from a painful punishment}** (*‘adhābin alīm*) has been read with both a light (takhfīf) and heavy (tashdīd) pronunciation of the *lām*.

**{and you believe in Allah and His Messenger}** (*wa tu’minūna*) is a new clause (Istināf). It is as if they asked, "How shall we act?" He replied: **{you believe in Allah and His Messenger}**, which is a nominal sentence (khabar) in the sense of a command. This is why the response is: **{He will forgive you your sins}**.

His saying, the Exalted: **{and you strive in the cause of Allah}** (*wa tujāhidūna fī sabīl Allāh*). Jihad, after these two aspects (belief and affirmation), has three dimensions: 1. Jihad against oneself: conquering the soul and preventing it from [pursuing] pleasures and desires. 2. Jihad against creation: abandoning covetousness from them, showing compassion and mercy towards them. 3. Jihad against the world: taking it only as provision for sustenance.

This [trade] is based on five aspects. His saying, the Exalted: **{That is best for you}** means that what you have been commanded—belief in Allah Almighty and striving in His path—is better for you than following your desires, **{if you only knew}** (*in kuntum ta‘lamūn*), meaning, if you knew that what you do benefits you, then it is better for you.

In this verse, there are several points of discussion:

First Point: > Why did He use the form of a nominal sentence (**{you believe}** - *tu’minūna*) instead of a command form? > **Answer:** To indicate the necessity of compliance (Wujūb al-Imtiṯāl). Ibn Abbas narrated that they said, "If only we knew the most beloved deeds to Allah, we would perform them." So this verse was revealed. They remained, as long as Allah willed, saying, "We wish we knew what they are!" So Allah guided them to it by saying: **{you believe in Allah}**.

Second Point: > What is the meaning of **{if you only knew}** (*in kuntum ta‘lamūn*)? > **Answer:** **{If you knew}** that it was better for you, then it would be better for you. These interpretations are from al-Kashshāf. As for others, they said: Fear is of the punishment itself, not of the *painful* punishment, because the *painful* punishment is the punishment combined with something else. Fear of consequences is like His saying: **{So fear Me, if you are believers}** (Āl ‘Imrān: 175).

Another point: How can there be a command to believe after the preceding statement: **{That is because those who disbelieved...}**? **Answer:** It is possible that this verse refers to the hypocrites, who outwardly believed. It is also possible that it refers to the People of the Book (Jews and Christians), as they believed in previous scriptures. It is as if He said: O you who believed in the former Books, believe in Allah and in Muhammad as the Messenger of Allah. It is also possible that it refers to the people of faith, as in **{and it increased them in faith}** (At-Tawbah: 124) and **{that they might increase in faith}** (Al-Fatḥ: 4). This is a command for steadfastness, like **{Allah makes those who believe firm}** (Ibrāhīm: 27), which is a command for renewal, like **{O you who have believed, believe in Allah and His Messenger}** (An-Nisā’: 136). This is supported by the Prophet's saying (peace be upon him): "Whoever renews his ablution has renewed his faith."

Another point: How is the hope for salvation possible if one believes in Allah and His Messenger but does not strive in the cause of Allah, given that the promise is tied to the totality [of actions]? **Answer:** This totality—belief in Allah and His Messenger, and striving with self and wealth in the cause of Allah—is a factual statement in itself.

Then His saying, the Exalted:

**{He will forgive you your sins and admit you to Gardens beneath which rivers flow, and dwellings good in Gardens of Eternity. That is the great attainment.}**

**{And [He will give you] another [favor] that you love—victory from Allah and an imminent conquest. And give good tidings to the believers.}**