You will be saved, it is recited lightly and heavily. And you believe is an initiation, as if they said: How do we act?

He said: You believe. [Mahamud said: His saying you believe is an initiation of speech, as if when he said the first words, it was said: How do we do? So it was said: You believe... etc.] Ahmad said: The reason for the grammatical interpretation of Al-Farra is as he mentioned, because if it were considered a response to the saying, 'Should I guide you?' then if he guides them to such and such, I will forgive you, the forgiveness would then be contingent upon merely his guiding them to good, and that is not the case. Rather, forgiveness is contingent upon their action based on what he guided them to, not on the guidance itself. Therefore, the beginning of 'Should I guide you to a trade?' is interpreted as: Will you engage in trade through faith and jihad, so that forgiveness is contingent upon the action of faith and jihad, not on the guidance. This interpretation is unnecessary, for the essence of the speech, when it reaches: Should I guide you, I will forgive you, aligns with examples like His saying, 'Say to My servants who have believed, establish prayer,' for it has made the action of prayer contingent upon the command to it, as if he said, 'If you say to them, establish it, they will establish it.' And one might say: It has been said to some of them: Establish prayer, yet they left it? The response to that is: The command directed at the believer who is firm in faith is a presumption of compliance, making it as if it is certain to occur, and similarly here, since the guidance of those who believed to do good is a presumption of their compliance, and their compliance is a cause for forgiveness, it is treated as if compliance and forgiveness are contingent upon the guidance. And Allah knows best.]

And it is news in the meaning of a command, and for this reason it was responded to with the saying, 'He will forgive you.' And it is indicated by the reading of Ibn Mas'ud: 'Believe in Allah and His Messenger and strive.'

If you say: Why was it brought in the form of news? I say: To indicate the obligation of compliance, as if he complied, so he reports about existing faith and jihad. An example of this is the saying of the supplicant: May Allah forgive you, and He will forgive you: the forgiveness is made strong by hope, as if it was and existed.

If you say: Is there a basis for Al-Farra's saying that it is a response to 'Should I guide you?' I say: Its basis is that the subject of the guidance is trade, and trade is explained by faith and jihad, so it is as if it was said: Will you engage in trade through faith and jihad, and He will forgive you?

If you say: What is the basis for the reading of Zayd ibn Ali, may Allah be pleased with both of them, 'You believe... and strive?' I say: Its basis is that it is on the implicit omission of the command, like the saying: Muhammad, let your soul be a ransom for every soul... if you fear something terrible. [By Abu Talib. And it is said to be by Al-A'sha, saying: O Messenger of Allah, let it be a ransom, meaning let it be, so the letter of command that necessitates the action was omitted due to the necessity of poetry, and the omission is justified by the context of the request. Otherwise, the letters of necessity, like the letters of prepositions, do not act when they are omitted except in rare cases, as stated by Al-Sakkaki. This omission in the saying of Allah, 'Say to My servants who have believed, establish prayer,' is easier because its context is verbal, which is the word 'Say' indicating a request. And it is said: It is news in the meaning of a supplication, and it was softened by omitting the 'ya.' And it is said that this is in non-ends and is not correct, meaning: Let Allah ransom your soul for every soul if you fear something terrible.

And the terrible is the burden, the waw was turned into a ta. And it is narrated in the genitive, as it is an adjective of a command and is not good.]

And from Ibn Abbas, they said: If we knew the most beloved deeds to Allah, we would do them. So this verse was revealed, and they remained as long as Allah willed saying: Would that we knew what it is. So Allah guided them to it by saying: You believe. And this is evidence that you believe is an independent statement, and that the command that comes to the souls after yearning and longing for it.

He causes it to happen and it is closer to accepting it for him than what you were surprised by. That is, what was mentioned of faith and jihad is better for you than your wealth and your selves. If you say: What is the meaning of His saying, 'If you know'? I say: Its meaning is that if you know that it is better for you, it was better for you. Mahmoud said: 'Its meaning is that if you know that it is better for you, it was better for you... etc.' Ahmad said: It is as if the condition is made according to its reality and not according to the apparent meaning, because their knowledge of that is certain. The address is to the believers, and the apparent meaning is from the valley of His saying, 'O you who have believed, fear Allah and give up what remains of interest, if you are believers.' The purpose of this condition is to alert to the meaning that necessitates compliance and to ignite the zeal for obedience, just as you say to someone you command to take revenge on his enemy: 'If you are free, then take revenge,' wanting to stir in him the zeal for revenge, nothing else. And Allah knows best. At that time, because if you knew that and believed it, you would love faith and jihad more than you love your selves and your wealth, so you would be saved and succeed. And there is another thing you love, and for you in this mentioned blessing of forgiveness and reward in the Hereafter is another immediate blessing beloved to you. Then it was explained by His saying, 'A victory from Allah and a near opening,' meaning immediate, and it is the opening of Mecca. Al-Hasan said: The opening of Persia and Rome. And in 'you love' there is something of reproach regarding the love of the immediate. If you say: What is the connection of His saying, 'And give good tidings to the believers'? I say: It is connected to 'you believe' because it is in the meaning of the command, as if it were said: Believe and strive, Allah will support you and grant you victory, and give good tidings, O Messenger of Allah, to the believers of that. If you say: Why is it that the one who read 'a victory from Allah and a near opening' is in the accusative? I say: It may be in the accusative for specification, or on 'you will be supported with a victory,' and 'He will grant you an opening.' Or on 'He will forgive you and admit you into gardens, and He will give you another victory from Allah and a near opening.'