وَلَقَدْ عَهِدْنَآ إِلَىٰٓ ءَادَمَ مِن قَبْلُ فَنَسِىَ وَلَمْ نَجِدْ لَهُۥ عَزْمًۭا
Certainly We had enjoined Adam earlier; but he forgot, and We did not find any resoluteness in him.
وَإِذْ قُلْنَا لِلْمَلَٰٓئِكَةِ ٱسْجُدُوا۟ لِءَادَمَ فَسَجَدُوٓا۟ إِلَّآ إِبْلِيسَ أَبَىٰ
When We said to the angels, ‘Prostrate before Adam,’ they prostrated, but not Iblis: he refused.
فَقُلْنَا يَٰٓـَٔادَمُ إِنَّ هَٰذَا عَدُوٌّۭ لَّكَ وَلِزَوْجِكَ فَلَا يُخْرِجَنَّكُمَا مِنَ ٱلْجَنَّةِ فَتَشْقَىٰٓ
We said, ‘O Adam! This is indeed an enemy of yours and your mate’s. So do not let him expel you from paradise, or you will be miserable.
إِنَّ لَكَ أَلَّا تَجُوعَ فِيهَا وَلَا تَعْرَىٰ
You will neither be hungry in it nor naked.
وَأَنَّكَ لَا تَظْمَؤُا۟ فِيهَا وَلَا تَضْحَىٰ
You will neither be thirsty in it, nor suffer from [the heat of] the sun.’
فَوَسْوَسَ إِلَيْهِ ٱلشَّيْطَٰنُ قَالَ يَٰٓـَٔادَمُ هَلْ أَدُلُّكَ عَلَىٰ شَجَرَةِ ٱلْخُلْدِ وَمُلْكٍۢ لَّا يَبْلَىٰ
Then Satan tempted him. He said, ‘O Adam! Shall I show you the tree of immortality, and an imperishable kingdom?’
فَأَكَلَا مِنْهَا فَبَدَتْ لَهُمَا سَوْءَٰتُهُمَا وَطَفِقَا يَخْصِفَانِ عَلَيْهِمَا مِن وَرَقِ ٱلْجَنَّةِ ۚ وَعَصَىٰٓ ءَادَمُ رَبَّهُۥ فَغَوَىٰ
So they both ate of it, and their nakedness became evident to them, and they began to stitch over themselves with the leaves of paradise. Adam disobeyed his Lord, and went amiss.
ثُمَّ ٱجْتَبَٰهُ رَبُّهُۥ فَتَابَ عَلَيْهِ وَهَدَىٰ
Then his Lord chose him, and turned to him clemently, and guided him.
قَالَ ٱهْبِطَا مِنْهَا جَمِيعًۢا ۖ بَعْضُكُمْ لِبَعْضٍ عَدُوٌّۭ ۖ فَإِمَّا يَأْتِيَنَّكُم مِّنِّى هُدًۭى فَمَنِ ٱتَّبَعَ هُدَاىَ فَلَا يَضِلُّ وَلَا يَشْقَىٰ
He said, ‘Get down both of you from it, all together, being enemies of one another! Yet, should any guidance come to you from Me, those who follow My guidance will not go astray, nor will they be miserable.
وَمَنْ أَعْرَضَ عَن ذِكْرِى فَإِنَّ لَهُۥ مَعِيشَةًۭ ضَنكًۭا وَنَحْشُرُهُۥ يَوْمَ ٱلْقِيَٰمَةِ أَعْمَىٰ
But whoever disregards My remembrance, his shall be a wretched life, and We shall raise him blind on the Day of Resurrection.’
قَالَ رَبِّ لِمَ حَشَرْتَنِىٓ أَعْمَىٰ وَقَدْ كُنتُ بَصِيرًۭا
He will say, ‘My Lord! Why have You raised me blind, though I used to see?’
قَالَ كَذَٰلِكَ أَتَتْكَ ءَايَٰتُنَا فَنَسِيتَهَا ۖ وَكَذَٰلِكَ ٱلْيَوْمَ تُنسَىٰ
He will say: ‘So it is. Our signs came to you, but you forgot them, and so you will be forgotten today.’
وَكَذَٰلِكَ نَجْزِى مَنْ أَسْرَفَ وَلَمْ يُؤْمِنۢ بِـَٔايَٰتِ رَبِّهِۦ ۚ وَلَعَذَابُ ٱلْءَاخِرَةِ أَشَدُّ وَأَبْقَىٰٓ
Thus do We requite those who transgress and do not believe in the signs of their Lord, and the punishment of the Hereafter is severer and more lasting.
أَفَلَمْ يَهْدِ لَهُمْ كَمْ أَهْلَكْنَا قَبْلَهُم مِّنَ ٱلْقُرُونِ يَمْشُونَ فِى مَسَٰكِنِهِمْ ۗ إِنَّ فِى ذَٰلِكَ لَءَايَٰتٍۢ لِّأُو۟لِى ٱلنُّهَىٰ
Does it not dawn upon them how many generations We have destroyed before them, amid [the ruins of] whose dwellings they walk? There are indeed signs in this for those who have reason.
وَلَوْلَا كَلِمَةٌۭ سَبَقَتْ مِن رَّبِّكَ لَكَانَ لِزَامًۭا وَأَجَلٌۭ مُّسَمًّۭى
Were it not for a prior decree of your Lord and a specified time, [their doom] would have attended [their guilt].
فَٱصْبِرْ عَلَىٰ مَا يَقُولُونَ وَسَبِّحْ بِحَمْدِ رَبِّكَ قَبْلَ طُلُوعِ ٱلشَّمْسِ وَقَبْلَ غُرُوبِهَا ۖ وَمِنْ ءَانَآئِ ٱلَّيْلِ فَسَبِّحْ وَأَطْرَافَ ٱلنَّهَارِ لَعَلَّكَ تَرْضَىٰ
So be patient with what they say, and celebrate the praise of your Lord before the rising of the sun and before the sunset, and glorify Him in watches of the night and at the day’s ends, that you may be pleased.
وَلَا تَمُدَّنَّ عَيْنَيْكَ إِلَىٰ مَا مَتَّعْنَا بِهِۦٓ أَزْوَٰجًۭا مِّنْهُمْ زَهْرَةَ ٱلْحَيَوٰةِ ٱلدُّنْيَا لِنَفْتِنَهُمْ فِيهِ ۚ وَرِزْقُ رَبِّكَ خَيْرٌۭ وَأَبْقَىٰ
Do not extend your glance toward what We have provided certain groups of them as a glitter of the life of this world, so that We may test them thereby. The provision of your Lord is better and more lasting.
وَأْمُرْ أَهْلَكَ بِٱلصَّلَوٰةِ وَٱصْطَبِرْ عَلَيْهَا ۖ لَا نَسْـَٔلُكَ رِزْقًۭا ۖ نَّحْنُ نَرْزُقُكَ ۗ وَٱلْعَٰقِبَةُ لِلتَّقْوَىٰ
And bid your family to prayer and be steadfast in maintaining it. We do not ask any provision of you: it is We who provide for you, and to Godwariness belongs the ultimate outcome [in the Hereafter].
وَقَالُوا۟ لَوْلَا يَأْتِينَا بِـَٔايَةٍۢ مِّن رَّبِّهِۦٓ ۚ أَوَلَمْ تَأْتِهِم بَيِّنَةُ مَا فِى ٱلصُّحُفِ ٱلْأُولَىٰ
They say, ‘Why does he not bring us a sign from his Lord?’ Has there not come to them a clear proof in that which is in the former scriptures?
وَلَوْ أَنَّآ أَهْلَكْنَٰهُم بِعَذَابٍۢ مِّن قَبْلِهِۦ لَقَالُوا۟ رَبَّنَا لَوْلَآ أَرْسَلْتَ إِلَيْنَا رَسُولًۭا فَنَتَّبِعَ ءَايَٰتِكَ مِن قَبْلِ أَن نَّذِلَّ وَنَخْزَىٰ
Had We destroyed them with a punishment before it, they would have surely said, ‘Our Lord! Why did You not send us an apostle so that we might have followed Your signs before we were abased and disgraced?’
قُلْ كُلٌّۭ مُّتَرَبِّصٌۭ فَتَرَبَّصُوا۟ ۖ فَسَتَعْلَمُونَ مَنْ أَصْحَٰبُ ٱلصِّرَٰطِ ٱلسَّوِىِّ وَمَنِ ٱهْتَدَىٰ
Say, ‘Everyone [of us] is waiting. So wait! Soon you will know who are the people of the right path, and who is [rightly] guided.’
English translation: Ali Quli Qarai
Triangulated from Ṭabarsī (Majmaʿ al-Bayān) [tabarsi_majma_al_bayan], al-Qummī [qummi], al-Ṭūsī (al-Tibyān) [tusi_al_tibyan], al-Baḥrānī (al-Burhān) [bahrani_al_burhan] and al-Ṭabāṭabāʾī (al-Mīzān) [tabatabai_al_mizan]; the published Enlightening Commentary (two sections, 115–129 and 130–135) is carried alongside.
Human-review flags: al-Baḥrānī [bahrani_al_burhan] — a dense narration-collection with isnād chains abridged; al-Mīzān [tabatabai_al_mizan] — two long bayān units condensed, rendered here for 115–135.
What the passage says. The sūra closes with Adam: the covenant he forgot, the prostration and Iblīs' refusal, the warning against the enemy, the temptation by "the tree of immortality," the fall, and the choosing and guidance (115–122); then the twofold decree — guidance for whoever follows it, a "constricted life" and blind mustering for whoever turns from God's remembrance (123–127); a warning from the fate of past generations (128–129); and the closing charges to the Prophet — patience, glorification at the day's bounds, not coveting worldly splendour, enjoining prayer on his family, and awaiting the outcome (130–135).
The covenant and Adam's "disobedience" (115, 121–122). The plain-sense reading (Ṭabarsī [tabarsi_majma_al_bayan], al-Ṭūsī [tusi_al_tibyan]) takes the covenant as the prohibition of the tree and debates ghawā ("erred" / "was disappointed"); al-Ṭūsī and al-Ṭabāṭabāʾī [tabatabai_al_mizan] defend prophetic infallibility by making the prohibition guiding (irshādī), not authoritative — al-Ṭabāṭabāʾī framing the whole as an image of man's earthly nature and distinguishing ghayy from ḍalāl. al-Baḥrānī [bahrani_al_burhan] supplies both the Imāmī covenant-tradition (the covenant concerned "Muḥammad and the Imams," Adam lacking the ʿazm that names the ūlū al-ʿazm) and al-Riḍā's celebrated defence — the wheat-tree, the false oath, a pardonable lapse "before prophethood."
"His remembrance" and the constricted life (123–127). Here the sources most sharply diverge in register. Ṭabarsī [tabarsi_majma_al_bayan] and al-Ṭūsī [tusi_al_tibyan] canvass the lexical readings of {maʿīsha ḍankā} — straitened provision, the ḍarīʿ/zaqqūm, and (with a raised ḥadīth) the punishment of the grave — and read {aʿmā} as blind of sight, both citing Muʿāwiya b. ʿAmmār's tradition that the wealthy non-pilgrim is "blinded to the road." al-Qummī [qummi] and al-Baḥrānī [bahrani_al_burhan] give the walāya reading in full: {My remembrance} is "the walāya of the Commander of the Faithful," the constricted life is the state of "the nāṣib" (and, via ʿAlī's letter, the ninety-nine serpents of the grave), and "the signs you forgot" are "the Imams." al-Ṭabāṭabāʾī [tabatabai_al_mizan] sets guidance as the religion of fiṭra, against which turning away yields constriction and blindness.
Warning and the "preceded Word" (128–129). All read the ruined dwellings as a warning to Quraysh on their trade routes and gloss {ulū al-nuhā} — Ṭabarsī and al-Ṭūsī as "the people of reason," al-Qummī and al-Baḥrānī as "the Imams." On {a Word that preceded}, Ṭabarsī [tabarsi_majma_al_bayan] and al-Ṭūsī [tusi_al_tibyan] offer the deferral to a named term (and the Badr reading), while al-Ṭabāṭabāʾī [tabatabai_al_mizan] identifies it with the decree at Adam's descent — respite until a messenger judges between a people.
The closing charges (130–135). All read the "glorification before sunrise and sunset…" as the daily prayers (Qatāda), al-Ṭabāṭabāʾī noting the wording is unrestricted. On {enjoin prayer upon your family}, every source carries the tradition of the Prophet at the door of ʿAlī and Fāṭima — "nine months," reciting the verse of purification — Ṭabarsī, al-Qummī and al-Baḥrānī making it the mark of the Household's singular rank (al-Baḥrānī via al-Riḍā's "twelve places of choosing"). And on the sealing verse, al-Qummī [qummi] and al-Baḥrānī [bahrani_al_burhan] close the sūra as they read its refrains throughout: "We, by God, are the way of God… the Straight Path… guided — to our walāya," with al-Baḥrānī's Munkar–Nakīr tradition binding the "even path" to knowledge of the walī.
Sources present: tabarsi_majma_al_bayan, qummi, tusi_al_tibyan, bahrani_al_burhan, tabatabai_al_mizan, enlightening_commentary; silent: none.