Tafsir of As-Saff 61:13

(And another) – i.e., in addition to the aforementioned blessings, there is another blessing for you. "Another" (ukhra) is an initiating noun (mubtada’), and in reality, it is an adjective for a deleted noun that was replaced by it after its deletion, while the predicate is also deleted; this was stated by al-Farra’. His saying, the Almighty, (which you love) is in the position of an adjective. His saying, the Glorified, (help from Allah and a near victory) – i.e., an immediate one – is either a substitution (badal) or an explanatory conjunction (atf bayan).

It is said that the sentence of the initiator and the predicate is in the state of a circumstantial qualifier (haliyya). In al-Kashf, it is stated that it is a conjunction to the response of the imperative, meaning "He will forgive you," just as you say: "Strive (jähidü), you will be rewarded, and for you shall be the spoils." In (which you love), there is an expression of their desire, and likewise in the preference of the nominal sentence structure over the verbal one, and its conjunction to the former, as if this is for them more firmly established, more possible, and their souls are more at rest in attaining and winning it.

It is also said: (Another) is an initiating noun whose predicate is (help). Some said: It is in the accusative case due to an implied verb, meaning "And He will give you another," and this is categorized under the style of: "I fed her straw and cold water." Among them are those who implied "you love another," treating it as an instance of preoccupation (ishtighal). And (help), according to both estimates, is the predicate of a deleted initiator, meaning "That is help," or it is the initiator and its predicate is deleted, meaning "Help and a near victory are with Him." Al-Akhfash said: It is in the genitive case, conjoined to (a trade), and this is as you see [i.e., weak].

Ibn Abi ‘Abla read (help and a near victory) in the accusative case (nasran wa-fathan), implied by an "I mean," or as an infinitive, meaning "You will be helped with help, and a victory will be opened for you," or as a substitution for (another) on the assumption of its accusative state.

(And give glad tidings to the believers)

It is a conjunction to "Say" (qul), implied before His saying, the Almighty: (O you who believe). It is also said: It is a conjunction to "Give glad tidings" (abshir), also implied, the meaning being: "So give glad tidings, O Muhammad, and give glad tidings."

Al-Zamakhshari said: It is a conjunction to (you believe) because it is in the meaning of an imperative, as if it were said: "Believe and strive, and Allah, the Almighty, will reward you and help you; and give glad tidings, O Messenger of Allah, to the believers of that." This was critiqued in al-Idah on the grounds that it is problematic because those addressed in (you believe) are the believers, while in (give glad tidings) it is the Prophet, may Allah bless him and grant him peace. Then, the Almighty’s saying (you believe) is an explanation of what preceded it by way of initiation (isti’naf), so how can it be correct to conjoin (give glad tidings to the believers) to it?

An answer was given, summarized as follows: His saying, the Almighty, (O you who believe) is addressed to the Prophet, may Allah bless him and grant him peace, and his nation, as established in the principles of jurisprudence (usul al-fiqh). If it is interpreted as "Believe and give glad tidings," it indicates his, peace and blessings be upon him, profitable trade and their righteous trade. "Believe" was placed first because it is the opening of it all. Furthermore, even if one were to concede [the objection], there is no impediment to conjoining to the answer of the seeker that which is not [technically] an answer, provided it is suitable for it, such that it becomes an answer to the question and more. Moreover, it is included within it, as if they said: "Guide us, our Lord," and it was said: "Believe, and you will have such and such, and give them glad tidings, O Muhammad, of its stability for them." In this, there is the establishment of the explicit in place of the pronoun and the variation of address in a way that the nobility of its placement is not hidden. The author of al-Kashf chose this, saying: This approach—along with the approach of conjunction to "Say" and the approach of conjunction to "So give glad tidings"—is because they [the latter two] are void of the aforementioned benefits, meaning what the [first] answer entails.