Tafsir of As-Saff 61:10

{تنجيكم} (Will save you): It is read both with a light (tunjīkum) and a heavy (tunajjīkum) tashdīd.

{تؤمنون} (You believe): This is a new beginning (isti’nāf). It is as if they asked, "How should we act?" and He replied, "You believe." It is a declarative statement in the meaning of a command; this is why it is answered by His saying, {ليغفر لكم} (That He may forgive you). Ibn Mas‘ūd’s reading supports this: "Believe in Allah and His Messenger and strive (Jāhidū)."

If you ask: Why was it phrased as a declarative statement? I say: To signal the necessity of compliance, as if the act of compliance has already occurred, and he is reporting on an existing faith and struggle. Its parallel is the saying of one who prays: "May Allah forgive you" (ghafara Allāhu laka), where the forgiveness is treated as if it has already occurred and exists due to the strength of the hope.

If you ask: Is there a basis for the reciters who say it is the answer to {هل أدلكم} (Shall I guide you to...)? I say: Its basis is that the object of the guidance is the "trade," and the trade is explained as faith and struggle. It is as if it were said: "Will you trade with faith and struggle so that He may forgive you?"

If you ask: What is the basis for the reading of Zayd ibn ‘Alī (may Allah be pleased with them both): {تؤمنوا} (That you may believe)? I say: Its basis is that it is governed by an implied lām of command, like the verse: Muhammad, may your soul be a ransom for every soul, when you fear a looming affair.

Regarding Ibn ‘Abbās: It is reported that they said, "If we knew which deeds were most beloved to Allah, we would perform them." So this verse was revealed. They waited as long as Allah willed, saying, "If only we knew what they were," until Allah guided them to them by His saying, {تؤمنون}. This is evidence that {تؤمنون} is a new statement, and that a command issued to souls after they have yearned and looked forward to it is more impactful and more readily accepted than one that comes as a surprise.

{ذلكم} (That): Meaning what was mentioned of faith and struggle, {خير لكم} (is better for you) than your wealth and your souls.

If you ask: What is the meaning of His saying, {إن كنتم تعلمون} (If you know)? I say: Its meaning is: If you know that it is better for you, then it is better for you at that moment. For when you know that and believe it, you will love faith and struggle more than you love your souls and wealth, and thus you will be saved and succeed.

{وأخرى تحبونها} (And another [favor] that you love): Along with this mentioned blessing of forgiveness and reward in the Hereafter, you have another immediate, beloved blessing. He then explained it by saying, {نصر من الله وفتح قريب} (Victory from Allah and a near conquest), meaning an immediate one, which is the conquest of Mecca. Al-Hasan said: The conquest of Persia and Rome. In {تحبونها} there is a hint of reproach for loving the immediate.

If you ask: To what is the saying {وبشر المؤمنين} (And give good tidings to the believers) conjoined? I say: To {تؤمنون}, because it is in the meaning of a command. It is as if it were said: "Believe and strive, and Allah will reward you and grant you victory; and give good tidings, O Messenger of Allah, to the believers of that."

If you ask: Why is it in the accusative case (naṣb) for those who read naṣran min Allāhi wa fatḥan qarīban? I say: It is permissible for it to be in the accusative as a specification (ikhtiṣāṣ), or as [the result of] "He will grant you victory with a victory" (tunṣarūna naṣran), or "He will open for you a conquest" (yuftaḥu lakum fatḥan), or [as a continuation of] "He will forgive you and admit you into gardens, and grant you another [favor]: a victory from Allah and a near conquest."

{يا أيها الذين آمنوا كونوا أنصار الله كما قال عيسى ابن مريم للحواريين من أنصاري إلى الله قال الحواريون نحن أنصار الله فآمنت طائفة من بني إسرائيل وكفرت طائفة فأيدنا الذين آمنوا على عدوهم فأصبحوا ظاهرين} (O you who have believed, be supporters of Allah, as Jesus, the son of Mary, said to the disciples, "Who are my supporters for Allah?" The disciples said, "We are supporters of Allah." And a faction of the Children of Israel believed and a faction disbelieved. So We supported those who believed against their enemy, and they became dominant.)