Tafsir of Ghafir 40:77

So be patient; indeed, the promise of Allah (regarding the punishment of your disbelieving enemies) is true (inevitably bound to occur).

(As for "fā-immā nuriyannaka"—its origin is "fa-in nuriyannaka," where "mā" was added for emphasis on the conditional particle "in." Because of this, it is permissible to attach the emphatic nun [na] to the verb, as has been said: there is a correlation between "mā" and the emphatic nun after the conditional "in." Al-Mubarrad and Al-Zajjaj held the view that it is not permissible for them to add "mā" without attaching the nun, nor to attach the nun without adding "mā," citing the poet’s saying: "If you show me—though I am with a lock of hair—for the incidents have destroyed it." Abu Hayyan attributed to Sibawayh—with some discussion—the permissibility of both. The prevailing rule is that when "in" is emphasized by "mā," the verb following it is attached with the emphatic nun, as stated by more than one scholar.)

Some of what We promise them (which is killing and captivity), or We take you to Ourselves (before that), then to Us they will return on the Day of Resurrection, and We will recompense them for their deeds.

This is the response to "We take you to Ourselves," while the response to "We show you" is omitted (understood as: "then that is so"). It has been suggested that it is the response to both, meaning: whether We punish them during your lifetime or We do not punish them [then], We will surely punish them in the Hereafter with the severest of punishments. The exclusive mention of returning in this context serves as an indication of its severity.

Al-Zamakhshari preferred the first interpretation mentioned for the verse here, and mentioned regarding the similar promise—that is, the Almighty’s saying: "And whether We show you some of what We promise them or We take you in death, upon you is only the notification"—what indicates that the sentence conjoined with the 'fa' is the response to both conditions. He said in "al-Kashf": The difference is that His saying, "So be patient; indeed, the promise of Allah is true," is a promise of recompense and victory, which is what the concern of the Prophet—peace and blessings be upon him—and the believers was fixed upon according to the demands of this context; therefore, one should understand the ellipsis here as "then that is so." Then, the second interpretation was brought forth as a rebuttal to their gloating, and that he is victorious in any case, and as a completion of the consolation. As for the context of the verse in [Surah] al-Ra'd, it concerns the delivery of the message, that nothing is incumbent upon him other than that, regardless of how the affair turns out. Thus, whoever holds the view that the "mā" here is identical to the one in al-Ra'd has missed the intended meaning of Al-Zamakhshari. End quote. Reflect on this and do not be heedless.

Abu Abd al-Rahman and Ya'qub read [the verb] "yurja'ūn" (they are returned) with a fathah on the ya. Talha ibn Musarrif and Ya'qub—in a narration from al-Walid ibn Hassan—read it with a fathah on the ta of address.