لَّقَدْ سَمِعَ ٱللَّهُ قَوْلَ ٱلَّذِينَ قَالُوٓا۟ إِنَّ ٱللَّهَ فَقِيرٌۭ وَنَحْنُ أَغْنِيَآءُ ۘ سَنَكْتُبُ مَا قَالُوا۟ وَقَتْلَهُمُ ٱلْأَنۢبِيَآءَ بِغَيْرِ حَقٍّۢ وَنَقُولُ ذُوقُوا۟ عَذَابَ ٱلْحَرِيقِ
Allah has certainly heard the remark of those who said, ‘Allah is poor and we are rich.’ We will record what they have said, and their killing of the prophets unjustly, and We shall say, ‘Taste the punishment of the burning.
ذَٰلِكَ بِمَا قَدَّمَتْ أَيْدِيكُمْ وَأَنَّ ٱللَّهَ لَيْسَ بِظَلَّامٍۢ لِّلْعَبِيدِ
That is because of what your hands have sent ahead, and because Allah is not tyrannical to His servants.’
ٱلَّذِينَ قَالُوٓا۟ إِنَّ ٱللَّهَ عَهِدَ إِلَيْنَآ أَلَّا نُؤْمِنَ لِرَسُولٍ حَتَّىٰ يَأْتِيَنَا بِقُرْبَانٍۢ تَأْكُلُهُ ٱلنَّارُ ۗ قُلْ قَدْ جَآءَكُمْ رُسُلٌۭ مِّن قَبْلِى بِٱلْبَيِّنَٰتِ وَبِٱلَّذِى قُلْتُمْ فَلِمَ قَتَلْتُمُوهُمْ إِن كُنتُمْ صَٰدِقِينَ
Tell those who say, ‘Allah has pledged us not to believe in any apostle unless he brings us an offering consumed by fire,’ ‘Apostles before me certainly did bring you manifest signs and what you speak of. Then why did you kill them, if you are truthful?’
فَإِن كَذَّبُوكَ فَقَدْ كُذِّبَ رُسُلٌۭ مِّن قَبْلِكَ جَآءُو بِٱلْبَيِّنَٰتِ وَٱلزُّبُرِ وَٱلْكِتَٰبِ ٱلْمُنِيرِ
But if they deny you, [other] apostles have been denied before you, who came with manifest signs, holy writs, and an illuminating scripture.
كُلُّ نَفْسٍۢ ذَآئِقَةُ ٱلْمَوْتِ ۗ وَإِنَّمَا تُوَفَّوْنَ أُجُورَكُمْ يَوْمَ ٱلْقِيَٰمَةِ ۖ فَمَن زُحْزِحَ عَنِ ٱلنَّارِ وَأُدْخِلَ ٱلْجَنَّةَ فَقَدْ فَازَ ۗ وَمَا ٱلْحَيَوٰةُ ٱلدُّنْيَآ إِلَّا مَتَٰعُ ٱلْغُرُورِ
Every soul shall taste death, and you will indeed be paid your full rewards on the Day of Resurrection. Whoever is delivered from the Fire and admitted to paradise has certainly succeeded. The life of this world is nothing but the wares of delusion.
۞ لَتُبْلَوُنَّ فِىٓ أَمْوَٰلِكُمْ وَأَنفُسِكُمْ وَلَتَسْمَعُنَّ مِنَ ٱلَّذِينَ أُوتُوا۟ ٱلْكِتَٰبَ مِن قَبْلِكُمْ وَمِنَ ٱلَّذِينَ أَشْرَكُوٓا۟ أَذًۭى كَثِيرًۭا ۚ وَإِن تَصْبِرُوا۟ وَتَتَّقُوا۟ فَإِنَّ ذَٰلِكَ مِنْ عَزْمِ ٱلْأُمُورِ
You will surely be tested in your possessions and your souls, and you will surely hear much affront from those who were given the Book before you and from the polytheists; but if you are patient and Godwary, that is indeed the steadiest of courses.
وَإِذْ أَخَذَ ٱللَّهُ مِيثَٰقَ ٱلَّذِينَ أُوتُوا۟ ٱلْكِتَٰبَ لَتُبَيِّنُنَّهُۥ لِلنَّاسِ وَلَا تَكْتُمُونَهُۥ فَنَبَذُوهُ وَرَآءَ ظُهُورِهِمْ وَٱشْتَرَوْا۟ بِهِۦ ثَمَنًۭا قَلِيلًۭا ۖ فَبِئْسَ مَا يَشْتَرُونَ
When Allah made a covenant with those who were given the Book: ‘You shall explain it for the people, and you shall not conceal it,’ they cast it behind their backs and sold it for a paltry gain. How evil is what they buy!
لَا تَحْسَبَنَّ ٱلَّذِينَ يَفْرَحُونَ بِمَآ أَتَوا۟ وَّيُحِبُّونَ أَن يُحْمَدُوا۟ بِمَا لَمْ يَفْعَلُوا۟ فَلَا تَحْسَبَنَّهُم بِمَفَازَةٍۢ مِّنَ ٱلْعَذَابِ ۖ وَلَهُمْ عَذَابٌ أَلِيمٌۭ
Do not suppose those who brag about what they have done, and love to be praised for what they have not done—do not suppose them saved from punishment and there is a painful punishment for them.
وَلِلَّهِ مُلْكُ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ ۗ وَٱللَّهُ عَلَىٰ كُلِّ شَىْءٍۢ قَدِيرٌ
To Allah belongs the kingdom of the heavens and the earth, and Allah has power over all things.
إِنَّ فِى خَلْقِ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ وَٱخْتِلَٰفِ ٱلَّيْلِ وَٱلنَّهَارِ لَءَايَٰتٍۢ لِّأُو۟لِى ٱلْأَلْبَٰبِ
Indeed in the creation of the heavens and the earth and the alternation of night and day, there are signs for those who possess intellect.
ٱلَّذِينَ يَذْكُرُونَ ٱللَّهَ قِيَٰمًۭا وَقُعُودًۭا وَعَلَىٰ جُنُوبِهِمْ وَيَتَفَكَّرُونَ فِى خَلْقِ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ رَبَّنَا مَا خَلَقْتَ هَٰذَا بَٰطِلًۭا سُبْحَٰنَكَ فَقِنَا عَذَابَ ٱلنَّارِ
Those who remember Allah standing, sitting, and lying on their sides, and reflect on the creation of the heavens and the earth [and say], ‘Our Lord, You have not created this in vain! Immaculate are You! Save us from the punishment of the Fire.
رَبَّنَآ إِنَّكَ مَن تُدْخِلِ ٱلنَّارَ فَقَدْ أَخْزَيْتَهُۥ ۖ وَمَا لِلظَّٰلِمِينَ مِنْ أَنصَارٍۢ
Our Lord, whoever that You make enter the Fire will surely have been disgraced by You, and the wrongdoers will have no helpers.
رَّبَّنَآ إِنَّنَا سَمِعْنَا مُنَادِيًۭا يُنَادِى لِلْإِيمَٰنِ أَنْ ءَامِنُوا۟ بِرَبِّكُمْ فَـَٔامَنَّا ۚ رَبَّنَا فَٱغْفِرْ لَنَا ذُنُوبَنَا وَكَفِّرْ عَنَّا سَيِّـَٔاتِنَا وَتَوَفَّنَا مَعَ ٱلْأَبْرَارِ
Our Lord, we have indeed heard a summoner calling to faith, declaring, ‘‘Have faith in your Lord!’’ So we believed. Our Lord, forgive us our sins and absolve us of our misdeeds, and make us die with the pious.
رَبَّنَا وَءَاتِنَا مَا وَعَدتَّنَا عَلَىٰ رُسُلِكَ وَلَا تُخْزِنَا يَوْمَ ٱلْقِيَٰمَةِ ۗ إِنَّكَ لَا تُخْلِفُ ٱلْمِيعَادَ
Our Lord, give us what You have promised us through Your apostles, and do not disgrace us on the Day of Resurrection. Indeed You do not break Your promise.’
فَٱسْتَجَابَ لَهُمْ رَبُّهُمْ أَنِّى لَآ أُضِيعُ عَمَلَ عَٰمِلٍۢ مِّنكُم مِّن ذَكَرٍ أَوْ أُنثَىٰ ۖ بَعْضُكُم مِّنۢ بَعْضٍۢ ۖ فَٱلَّذِينَ هَاجَرُوا۟ وَأُخْرِجُوا۟ مِن دِيَٰرِهِمْ وَأُوذُوا۟ فِى سَبِيلِى وَقَٰتَلُوا۟ وَقُتِلُوا۟ لَأُكَفِّرَنَّ عَنْهُمْ سَيِّـَٔاتِهِمْ وَلَأُدْخِلَنَّهُمْ جَنَّٰتٍۢ تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَٰرُ ثَوَابًۭا مِّنْ عِندِ ٱللَّهِ ۗ وَٱللَّهُ عِندَهُۥ حُسْنُ ٱلثَّوَابِ
Then their Lord answered them, ‘I do not waste the work of any worker among you, whether male or female; you are all on the same footing. So those who migrated and were expelled from their homes, and were tormented in My way, and those who fought and were killed—I will surely absolve them of their misdeeds and I will admit them into gardens with streams running in them, as a reward from Allah, and Allah—with Him is the best of rewards.’
لَا يَغُرَّنَّكَ تَقَلُّبُ ٱلَّذِينَ كَفَرُوا۟ فِى ٱلْبِلَٰدِ
Never be misled by the bustle of the faithless in the towns.
مَتَٰعٌۭ قَلِيلٌۭ ثُمَّ مَأْوَىٰهُمْ جَهَنَّمُ ۚ وَبِئْسَ ٱلْمِهَادُ
It is a trivial enjoyment; then their refuge is hell, and it is an evil resting place.
لَٰكِنِ ٱلَّذِينَ ٱتَّقَوْا۟ رَبَّهُمْ لَهُمْ جَنَّٰتٌۭ تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَٰرُ خَٰلِدِينَ فِيهَا نُزُلًۭا مِّنْ عِندِ ٱللَّهِ ۗ وَمَا عِندَ ٱللَّهِ خَيْرٌۭ لِّلْأَبْرَارِ
But those who are wary of their Lord—for them shall be gardens with streams running in them, to remain in them [forever], a hospitality from Allah; and what is with Allah is better for the pious.
وَإِنَّ مِنْ أَهْلِ ٱلْكِتَٰبِ لَمَن يُؤْمِنُ بِٱللَّهِ وَمَآ أُنزِلَ إِلَيْكُمْ وَمَآ أُنزِلَ إِلَيْهِمْ خَٰشِعِينَ لِلَّهِ لَا يَشْتَرُونَ بِـَٔايَٰتِ ٱللَّهِ ثَمَنًۭا قَلِيلًا ۗ أُو۟لَٰٓئِكَ لَهُمْ أَجْرُهُمْ عِندَ رَبِّهِمْ ۗ إِنَّ ٱللَّهَ سَرِيعُ ٱلْحِسَابِ
Indeed among the People of the Book there are some who have faith in Allah and in what has been sent down to you, and in what has been sent down to them. Humble toward Allah, they do not sell the signs of Allah for a paltry gain. They shall have their reward near their Lord; indeed Allah is swift at reckoning.
يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ ٱصْبِرُوا۟ وَصَابِرُوا۟ وَرَابِطُوا۟ وَٱتَّقُوا۟ ٱللَّهَ لَعَلَّكُمْ تُفْلِحُونَ
O you who have faith! Be patient, stand firm, and close [your] ranks, and be wary of Allah so that you may be felicitous.
English translation: Ali Quli Qarai
Sources present: Ṭabarsī, Majmaʿ al-Bayān [tabarsi_majma_al_bayan]; Ṭūsī, al-Tibyān [tusi_al_tibyan]; Baḥrānī, al-Burhān [bahrani_al_burhan]; al-Qummī, Tafsīr al-Qummī [qummi]; An Enlightening Commentary [enlightening_commentary]. — Ṭabāṭabāʾī's al-Mīzān is SILENT for this passage: its volume for Āl ʿImrān 121–200 is not on al-islam.org (404) and almizan.org is an unscrapable JS app; al-Mīzān was not retrieved (marked is_silent, not invented).
The surah closes by condemning the blasphemy "God is poor" and the obstinate demand for a fire-offering (vv.181–184), affirming that every soul tastes death and that true winning is the Garden (v.185), steeling the believers for trial and the duty to declare the truth (vv.186–189), and crowning the whole with the signs of creation and the great supplication of the people of understanding (ūlū al-albāb) (vv.190–194), God's answer (v.195), the contrast of the disbelievers' fleeting respite with the abode of the God-fearing (vv.196–199), and the sealing command: be patient, vie in patience, be steadfast, and fear God (v.200).
1. The Jews' blasphemy and obstinacy (vv.181–184). All read "God is poor" (the response to "who will lend God a goodly loan"), the prophet-killing, and the fire-offering demand answered by "why then did you kill the prophets who brought it?" [tabarsi_majma_al_bayan] [tusi_al_tibyan] [bahrani_al_burhan] [qummi]
2. The taste of death and the true winning (v.185). All read "every soul shall taste death… whoever is drawn from the Fire and admitted to the Garden has won; the world is the enjoyment of delusion." [tabarsi_majma_al_bayan] [tusi_al_tibyan] [bahrani_al_burhan] [qummi]
3. Trial, the resolve, and the covenant of the Book (vv.186–188). All read the testing in wealth and selves, the much hurt to be borne with patience "of the resolve of affairs," and the covenant to declare the truth and not conceal it. [tabarsi_majma_al_bayan] [tusi_al_tibyan] [bahrani_al_burhan] [qummi]
4. The signs and the supplication (vv.190–194). All read the creation and the alternation of night and day as signs for the people of understanding, who remember God in every state (the ṣalāt of the well, the sick, the weak), reflect on creation, and pray "Our Lord, You did not create this in vain… save us from the Fire." Ṭabarsī and al-Burhān preserve the celebrated night-prayer ḥadīth (the Prophet reciting these verses on rising) and the reflection (tafakkur) traditions. [tabarsi_majma_al_bayan] [tusi_al_tibyan] [bahrani_al_burhan]
5. God's answer and the final command (vv.195–200). All read God's answer ("I shall not let any worker's deed be lost"), the disbelievers' brief respite versus the God-fearing's Gardens, the believing remnant of the People of the Book, and the closing "be patient, vie in patience, be steadfast." [tabarsi_majma_al_bayan] [tusi_al_tibyan] [bahrani_al_burhan] [qummi]
1. Prophet-killing by approval, applied to al-Ḥusayn's killers (v.183). al-Burhān and al-Qummī carry al-Ṣādiq's principle that those who approve a killing are "killers," pointedly applied to the killers of al-Ḥusayn and to rebuking the Murjiʾa. [bahrani_al_burhan] [qummi]
2. "Every soul tastes death" and the rajʿa (v.185). al-Burhān reads it with the variant "and shall be raised (manshūra)" and the rajʿa ("every believer has a killing and a death"), and attaches the unseen-voice consolation of the Household at the Prophet's death (with the Purification verse) and the Resurrection tableau (Muhammad, ʿAlī, the Imams, the Shīʿa, Fāṭima entering without reckoning). [bahrani_al_burhan]
3. The closing verses revealed about ʿAlī (vv.190–195). al-Burhān (via al-Shaybānī from al-Bāqir/al-Ṣādiq) transmits that the surah's final verses came down about ʿAlī and his band — the laylat al-mabīt (ʿAlī sleeping in the Prophet's bed) and the hijra of the Prophet's womenfolk, his company remembering God through the night in every state; so "we heard a caller calling to faith" is ʿAlī, and "I shall not let any worker's deed be lost — male or female" is ʿAlī (the male) and the Prophet's daughters (the females). [bahrani_al_burhan] [qummi] The philologists read vv.190–195 as the general signs, the believers' supplication, and the migrants/martyrs. [tabarsi_majma_al_bayan] [tusi_al_tibyan]
4. "Be steadfast (rābiṭū)" = upon the Imams / the awaited Imam (v.200). al-Burhān and al-Qummī read the sealing verse as "be patient upon the obligatory acts, vie in patience over afflictions and against the enemy, and be steadfast upon the Imams" — al-Bāqir: "upon your awaited Imam"; Zayn al-ʿĀbidīn: "the ribāṭ has not yet come — it will be the murābiṭ of our line [the Qāʾim]." [bahrani_al_burhan] [qummi] Both Ṭabarsī and Ṭūsī also carry ʿAlī's reading "rābiṭū the prayers — await them one after another," alongside the frontier-ribāṭ sense, preferring the general "patience in all of religion." [tabarsi_majma_al_bayan] [tusi_al_tibyan]
The surah ends as it began — with God's oneness and the people of understanding. Against the blasphemy that imagines God needy and the obstinacy that killed even the prophets who brought the demanded sign, it sets the levelling truth that every soul tastes death and that the only winning is to be drawn from the Fire into the Garden; it arms the believers for the trials of wealth, life and slander with "the resolve of affairs"; and it climbs, in vv.190–194, to its devotional summit — the contemplation of the heavens and the earth and the great supplication that the Prophet himself wept over by night — before sealing the whole with iṣbirū, ṣābirū, rābiṭū. On this the present sources are at one, and Ṭabarsī's night-prayer and reflection ḥadīth give the passage its living warmth. The Imāmī contributions, in al-Qummī and al-Burhān, read the close devotionally and christologically of the Family: prophet-killing-by-approval reaches to al-Ḥusayn's killers; "tasting death" opens onto the rajʿa and the Household's consolation and triumph; the very last verses are referred to ʿAlī's night on the Prophet's bed and the hijra; and the closing "rābiṭū" becomes steadfast attachment to the Imams and waiting for the awaited one — readings rendered here faithfully as what the sources report, not endorsed, and to be weighed by a specialist against the philological tafsīrs (Ṭūsī, Ṭabarsī), which keep the qirāʾāt, the lexicon (lubb, qurbān, zubur, ribāṭ), and the general devotional sense. al-Mīzān is absent here by retrieval failure, not by silence of the source — Ṭabāṭabāʾī's treatment of vv.181–200 should be consulted in a print edition or on almizan.org. With this passage the six-source triangulation of Sūrat Āl ʿImrān is complete. A reviewer should note that al-Burhān's and al-Qummī's large narration sets were rendered representatively, and the qirāʾāt/grammar of Ṭabarsī and Ṭūsī for sense.