يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ هَلْ أَدُلُّكُمْ عَلَىٰ تِجَٰرَةٍۢ تُنجِيكُم مِّنْ عَذَابٍ أَلِيمٍۢ
O you who have faith! Shall I show you a deal that will deliver you from a painful punishment?
تُؤْمِنُونَ بِٱللَّهِ وَرَسُولِهِۦ وَتُجَٰهِدُونَ فِى سَبِيلِ ٱللَّهِ بِأَمْوَٰلِكُمْ وَأَنفُسِكُمْ ۚ ذَٰلِكُمْ خَيْرٌۭ لَّكُمْ إِن كُنتُمْ تَعْلَمُونَ
Have faith in Allah and His Apostle, and wage jihad in the way of Allah with your persons and possessions. That is better for you, should you know.
يَغْفِرْ لَكُمْ ذُنُوبَكُمْ وَيُدْخِلْكُمْ جَنَّٰتٍۢ تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَٰرُ وَمَسَٰكِنَ طَيِّبَةًۭ فِى جَنَّٰتِ عَدْنٍۢ ۚ ذَٰلِكَ ٱلْفَوْزُ ٱلْعَظِيمُ
He will forgive your sins and admit you into gardens with streams running in them, and into good dwellings in the Gardens of Eden; that is the great success.
وَأُخْرَىٰ تُحِبُّونَهَا ۖ نَصْرٌۭ مِّنَ ٱللَّهِ وَفَتْحٌۭ قَرِيبٌۭ ۗ وَبَشِّرِ ٱلْمُؤْمِنِينَ
And other [blessings] you cherish: help from Allah and a victory near at hand, and give good news to the faithful.
يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ كُونُوٓا۟ أَنصَارَ ٱللَّهِ كَمَا قَالَ عِيسَى ٱبْنُ مَرْيَمَ لِلْحَوَارِيِّۦنَ مَنْ أَنصَارِىٓ إِلَى ٱللَّهِ ۖ قَالَ ٱلْحَوَارِيُّونَ نَحْنُ أَنصَارُ ٱللَّهِ ۖ فَـَٔامَنَت طَّآئِفَةٌۭ مِّنۢ بَنِىٓ إِسْرَٰٓءِيلَ وَكَفَرَت طَّآئِفَةٌۭ ۖ فَأَيَّدْنَا ٱلَّذِينَ ءَامَنُوا۟ عَلَىٰ عَدُوِّهِمْ فَأَصْبَحُوا۟ ظَٰهِرِينَ
O you who have faith! Be Allah’s helpers, just as Jesus son of Mary said to his disciples, ‘Who will be my helpers for Allah’s sake?’ The Disciples said, ‘We will be Allah’s helpers!’ So a group of the Children of Israel believed, and a group disbelieved. Then We strengthened the faithful against their enemies, and they came to prevail [over them].
English translation: Ali Quli Qarai
The sura closes with its most famous image: God offers a trade (tijara) that delivers from a painful punishment — faith in God and His Messenger, and striving with wealth and lives — repaid with forgiveness, the Gardens of Eden, the great triumph, and, as a bonus loved in this world, help from God and a near victory. It ends by summoning believers to be God's helpers (ansar Allah), as the disciples answered Jesus.
The trade. All sources read the interrogative shall I show you as a gentle command. Al-Mizan aligns it with Q 9:111 ("God has bought from the believers their selves and properties"): the capital is the self, the profit deliverance; it carefully separates the two rewards — forgiveness-and-Garden realize the promised deliverance, while help-and-victory are an added worldly grace. Al-Tusi and al-Tabarsi supply the grammar (the jussive "He will forgive" as answer to an implied command, per the Basran reading against al-Farra') and the occasion — the believers had asked which deed is best. Al-Tabarsi and al-Burhan both preserve the vivid 'Imran/Abu Hurayra hadith of the pearl-palace of Eden with its seventy ruby houses. On near victory, the classical readers offer the conquest of Mecca (al-Kalbi) or Persia and Rome ('Ata').
Being God's helpers. Al-Mizan reads verse 14 as a rising in degree over the "trade": to "help God" is to help His Prophet tread God's path with insight, exactly as the disciples' "we are helpers of God" meant helping Jesus toward divine unity; and it draws the hint that the Prophet's community, like Jesus', splits into a believing and a disbelieving faction, the believers destined to prevail. Al-Tusi and al-Tabarsi expound the hawariyyun — the "whitened," purified elect (al-Zajjaj), or so named for white garments, or fishermen/fullers — and al-Tabarsi records the three post-ascension sects of the Children of Israel, the believers prevailing only when Muhammad came. The Enlightening Commentary frames the whole as the world being "the trading house of God's friends" (citing Nahj al-Balagha and Imam 'Ali's "your price is Paradise, do not sell yourselves cheap"), and Imam al-Sadiq that "our followers are our disciples."
The Imami readings. Al-Qummi and al-Burhan add two distinctive strands. On verse 13, the report of Abu al-Jarud from al-Baqir reads a near victory as, in this world, the victory of al-Qa'im (alongside the conquest of Mecca) — the eschatological reading al-Mizan also transmits. And 'Ali is named the profitable trade itself (al-Sadiq via al-Nawfali), with a raised report ranking his duel with 'Amr ibn 'Abd Wudd above the community's worship. On verse 14, al-Qummi glosses the two factions through the docetic "likeness (shabih) of Jesus" (web-corroborated to Tafsir al-Qummi ii.365-366), and al-Sadiq contrasts Jesus' disciples, who did not fight for him, with the Shi'a who are tormented in the Imams' cause — closing with 'Ali's saying that neither the sword turns his lovers against him nor wealth wins his enemies.