وَمَا اخْتَلَفْتُمْ فِيهِ مِن شَيْءٍ فَحُكْمُهُ إِلَى اللَّهِ ۚ ذَٰلِكُمُ اللَّهُ رَبِّي عَلَيْهِ تَوَكَّلْتُ وَإِلَيْهِ أُنِيبُ
Whatever thing you may differ about, its judgement is with Allah. That is Allah, my Lord. In Him, I have put my trust, and to Him do I turn penitently
فَاطِرُ السَّمَاوَاتِ وَالْأَرْضِ ۚ جَعَلَ لَكُم مِّنْ أَنفُسِكُمْ أَزْوَاجًا وَمِنَ الْأَنْعَامِ أَزْوَاجًا ۖ يَذْرَؤُكُمْ فِيهِ ۚ لَيْسَ كَمِثْلِهِ شَيْءٌ ۖ وَهُوَ السَّمِيعُ الْبَصِيرُ
The originator of the heavens and the earth, He made for you mates from your own selves, and mates of the cattle, by which means He multiplies you. Nothing is like Him, and He is the All-hearing, the All-seeing
لَهُ مَقَالِيدُ السَّمَاوَاتِ وَالْأَرْضِ ۖ يَبْسُطُ الرِّزْقَ لِمَن يَشَاءُ وَيَقْدِرُ ۚ إِنَّهُ بِكُلِّ شَيْءٍ عَلِيمٌ
To Him belong the keys of the heavens and the earth: He expands the provision for whomever He wishes, and tightens it [for whomever He wishes]. Indeed He has knowledge of all things.’
شَرَعَ لَكُم مِّنَ الدِّينِ مَا وَصَّىٰ بِهِ نُوحًا وَالَّذِي أَوْحَيْنَا إِلَيْكَ وَمَا وَصَّيْنَا بِهِ إِبْرَاهِيمَ وَمُوسَىٰ وَعِيسَىٰ ۖ أَنْ أَقِيمُوا الدِّينَ وَلَا تَتَفَرَّقُوا فِيهِ ۚ كَبُرَ عَلَى الْمُشْرِكِينَ مَا تَدْعُوهُمْ إِلَيْهِ ۚ اللَّهُ يَجْتَبِي إِلَيْهِ مَن يَشَاءُ وَيَهْدِي إِلَيْهِ مَن يُنِيبُ
He has prescribed for you the religion which He had enjoined upon Noah and which We have [also] revealed to you, and which We had enjoined upon Abraham, Moses and Jesus, declaring, ‘Maintain the religion, and do not be divided in it.’ Hard on the polytheists is that to which you summon them. Allah chooses for it whomever He wishes, and He guides to it whomever returns penitently [to Him]
وَمَا تَفَرَّقُوا إِلَّا مِن بَعْدِ مَا جَاءَهُمُ الْعِلْمُ بَغْيًا بَيْنَهُمْ ۚ وَلَوْلَا كَلِمَةٌ سَبَقَتْ مِن رَّبِّكَ إِلَىٰ أَجَلٍ مُّسَمًّى لَّقُضِيَ بَيْنَهُمْ ۚ وَإِنَّ الَّذِينَ أُورِثُوا الْكِتَابَ مِن بَعْدِهِمْ لَفِي شَكٍّ مِّنْهُ مُرِيبٍ
They did not divide [into sects] except after the knowledge had come to them, out of envy among themselves; and were it not for a prior decree of your Lord [granting them reprieve] until a specified time, decision would have been made between them. Indeed those who were made heirs to the Book after them are in grave doubt concerning it
فَلِذَٰلِكَ فَادْعُ ۖ وَاسْتَقِمْ كَمَا أُمِرْتَ ۖ وَلَا تَتَّبِعْ أَهْوَاءَهُمْ ۖ وَقُلْ آمَنتُ بِمَا أَنزَلَ اللَّهُ مِن كِتَابٍ ۖ وَأُمِرْتُ لِأَعْدِلَ بَيْنَكُمُ ۖ اللَّهُ رَبُّنَا وَرَبُّكُمْ ۖ لَنَا أَعْمَالُنَا وَلَكُمْ أَعْمَالُكُمْ ۖ لَا حُجَّةَ بَيْنَنَا وَبَيْنَكُمُ ۖ اللَّهُ يَجْمَعُ بَيْنَنَا ۖ وَإِلَيْهِ الْمَصِيرُ
So summon to this [unity of religion], and be steadfast, just as you have been commanded, and do not follow their desires, and say, ‘I believe in whatever Book Allah has sent down. I have been commanded to do justice among you. Allah is our Lord and your Lord. Our deeds belong to us and your deeds belong to you. There is no quarrel between us and you. Allah will bring us together and toward Him is the destination.’
وَالَّذِينَ يُحَاجُّونَ فِي اللَّهِ مِن بَعْدِ مَا اسْتُجِيبَ لَهُ حُجَّتُهُمْ دَاحِضَةٌ عِندَ رَبِّهِمْ وَعَلَيْهِمْ غَضَبٌ وَلَهُمْ عَذَابٌ شَدِيدٌ
Those who argue concerning Allah, after His call has been answered, their argument stands refuted with their Lord, and upon them shall be [His] wrath, and there is a severe punishment for them
English translation: Ali Quli Qarai
The passage turns from God's exclusive walāya (established in vv.1–9) to its two great consequences: He alone judges what people differ over (v.10), and He has legislated a single religion through all the major prophets (v.13). Between them stand the proofs of His sole Lordship — Originator of the heavens and earth, Maker of mates, holder of "the keys of the heavens and the earth," the incomparable One: "Nothing is like Him" (vv.11–12). The passage then commands the Prophet to call to this religion, be steadfast, and do justice among all (v.15), and refutes those who keep arguing about God after His call has been answered (v.16).
al-Ṭabāṭabāʾī (al-Mīzān) reads v.13 as revelation defined by its content — the one divine religion. He draws out that the Muhammadan law comprehends all prior laws; that the revealed laws are only those of the five resolute messengers (Noah, Abraham, Moses, Jesus, Muḥammad); that "uphold the religion and do not be divided" is an absolute command for all people in all times — even an abrogated ruling stays "true," only time-bounded; and that the schism of v.14 is human transgression (baghy) after knowledge, not a defect of revelation. On v.15 he reads ʿadl as radical equality — "no Arab preferred over non-Arab, no Hāshimite over another" — and on v.16, that the disputers are refuted because the sound fiṭra has already answered God's call.
al-Ṭabarsī and al-Ṭūsī anchor the philology: sharaʿa = "made manifest, like a watering-path (sharīʿa)"; fāṭir = "Originator," with al-Ṭūsī's report of Ibn ʿAbbās learning the word from two bedouins disputing a well. On the pivotal "Nothing is like Him" (v.11) al-Ṭūsī preserves three readings, favouring the one al-Sharīf al-Murtaḍā endorsed: the kāf is not redundant — "there is no like of His like," and since His like has no like, He has no like at all — a celebrated Imāmī proof of God's absolute incomparability. Both gloss v.13 as the call to tawḥīd and the disavowal of shirk enjoined on every prophet, and read "no argument between us and you" (v.15) as the cessation of quarrel once the truth is manifest — "this being before the command to fight."
al-Qummī supplies the Imāmī taʾwīl, rendered here as attributed: "uphold the religion" includes acknowledgment of the walāya of Amīr al-Muʾminīn; "the Imam" is intended by "uphold the religion," and the prohibition of division "alludes to ʿAlī"; "Allah chooses to Himself whom He wills" points to ʿAlī and the Imams; and the division of v.14 was the people's envy at ʿAlī's God-given preferment, not ignorance. al-Burhān is silent in this passage as separately keyed — its narrations bearing on v.13 (the same walāya reading) and v.15 are grouped by the source under v.9 and appear in passage 1, a point verified by direct probe rather than assumed.
Convergence: every present source affirms the unity of the prophetic religion and God's role as sole legislator and judge. Divergence is one of register: al-Ṭabarsī, al-Ṭūsī and al-Mīzān expound the verse's lexical, grammatical and theological depth (especially the incomparability of v.11), while al-Qummī reads the "religion" to be upheld, and the schism deplored, through the lens of walāya — the two layers preserved side by side, never merged.