مَآ أَصَابَ مِن مُّصِيبَةٍ إِلَّا بِإِذْنِ ٱللَّهِ ۗ وَمَن يُؤْمِنۢ بِٱللَّهِ يَهْدِ قَلْبَهُۥ ۚ وَٱللَّهُ بِكُلِّ شَىْءٍ عَلِيمٌۭ
No affliction visits [anyone] except by Allah’s leave. Whoever has faith in Allah, He guides his heart, and Allah has knowledge of all things.
وَأَطِيعُوا۟ ٱللَّهَ وَأَطِيعُوا۟ ٱلرَّسُولَ ۚ فَإِن تَوَلَّيْتُمْ فَإِنَّمَا عَلَىٰ رَسُولِنَا ٱلْبَلَٰغُ ٱلْمُبِينُ
Obey Allah and obey the Apostle; but if you turn away, then Our Apostle’s duty is only to communicate in clear terms.
ٱللَّهُ لَآ إِلَٰهَ إِلَّا هُوَ ۚ وَعَلَى ٱللَّهِ فَلْيَتَوَكَّلِ ٱلْمُؤْمِنُونَ
Allah—there is no god except Him—in Allah let all the faithful put their trust.
English translation: Ali Quli Qarai
With the eschatological preamble complete, the sura reaches its practical object, and al-Mizan names the transition precisely: mention of affliction and patience is placed first to clear the ground for the coming summons to spend, 'so that no excuse remains.' Verse 11's 'no affliction befalls except by God's leave' draws the passage's most careful theological work. Al-Tabarsi and al-Tusi move almost in step, canvassing the same options -- that God does not prevent the affliction, or permits the assigned angel (al-Balkhi: 'leaves you to the one who would do it'), or that 'leave' here means God's knowledge, since He does not authorise wrong. Al-Mizan sharpens this into a distinction the others only gesture at: the 'leave' is creational (takwini), not legislative (tashriʿi), so an affliction can occur by God's creational leave even when it is a forbidden wrong -- from which al-Tabatabai draws the practical corollary that some afflictions (wrongs to honour or life) must be resisted, not patiently borne.
On 'whoever believes in Allah, He guides his heart,' the sources cluster around the heart's steadying. Al-Tabarsi and al-Tusi relay Ibn ʿAbbas's 'to God we belong and to Him we return' and Mujahid's triad -- if tried, patient; if given, grateful; if wronged, forgiving. Al-Bahrani and al-Qummi preserve ʿAli ibn Ibrahim's gloss that the believer 'affirms God in his heart' and is then increased in guidance (47:17), and al-Bahrani adds Abu Basir's vivid report from Imam al-Sadiq that the heart 'wavers between the chest and the throat until it is bound fast upon faith,' whereupon it settles. Al-Mizan gives the deepest reading: because nothing strikes a man that was to miss him (echoing al-Hadid 22), acknowledging God brings the heart tranquil rest instead of clinging to secondary causes.
Verses 12-13 command obedience and trust. The Enlightening Commentary reads the doubled 'obey' as obedience to God in His laws and to the Messenger in their interpretation and execution, one fundamental and one ancillary, with the turning-away carrying an implied warning. Al-Mizan reads the same repetition as two distinct obediences -- God in His legislated law, the Messenger by his God-given walaya over the community -- while insisting that obeying the Messenger returns to obeying God (4:64). Al-Bahrani presses this furthest with al-Sahhaf's report from Imam al-Sadiq that 'turning away' means abandoning the walaya of the Imams, and that the Prophet 'fastened our right upon the necks of this community' before his death -- a distinctive Imami reading rendered strictly as attributed and flagged. All sources close verse 13 on tawhid grounding tawakkul: since none is God but He, in Him alone let the believers place their trust.