Sūrah 26 · Āyāt 192–227

al-Shuʿarāʾ 192–227 — The Revelation defended, the kindred warned, and the poets

The sūra's long conclusion is, as al-Mīzān frames it, "the result drawn from the seven stories" — a rebuke to the deniers joined to a two-fold defence of the Qurʾān: against the charge that a jinn dictates it, and against the charge that it is a poet's work.

The nature of the Revelation (192–195). Brought down by the Trustworthy Spirit upon your heart — all sources identify the Rūḥ al-Amīn as Jibrīl, "trustworthy" in conveying God's word unaltered (Ṭabarsī, Ṭūsī, al-Mīzān). On upon your heart, al-Mīzān develops its most distinctive analysis: the "heart" is the human soul (nafs), not the bodily organ, and the phrase signals how the Prophet received revelation — "his very soul received it from the Spirit without the outward senses" — which grounds al-Mīzān's firm rejection of two errors: that only the Qurʾān's meanings were revealed, and that the Prophet composed it himself; "its words and meanings are alike from God." The Imāmī sources add a layer read as-attributed: al-Qummī and al-Baḥrānī (in many chains from al-Bāqir) refer it is the revelation… upon your heart… in the scriptures of the ancients to the walāya of ʿAlī proclaimed at Ghadīr, "written in the scriptures of all the prophets."

The two proofs (196–199). All four Arabic sources read it is in the scriptures of the ancients and the scholars of the Children of Israel know it as evidentiary — the Qurʾān's being foretold; al-Mīzān notes this "foretelling is a portent that compels," unlike appeal to teachings the polytheists rejected. On had We sent it upon some non-Arab, al-Qummī and al-Baḥrānī preserve al-Ṣādiq's inversion — "had it come upon the non-Arabs the Arabs would not have believed, yet it came upon the Arabs and the non-Arabs believed: a merit of the non-Arabs."

The criminals' hearts and the warning (200–213). Thus have We inserted it into the hearts of the criminals is glossed by Ṭūsī and al-Mīzān as God causing the Qurʾān to pass through their averse hearts "as a requital for their crime." On We were never unjust (209), al-Mīzān appends a substantial excursus on the negation of injustice from God: injustice is disposing of what one does not own, impossible for the absolute Owner — yet by His legislative self-obligation He binds Himself not to "punish the heedless as the defiant." The refutation of satanic origin (the satans have not brought it down… they are removed from hearing) is unanimous: it is "not fitting" (their nature is falsehood) "nor possible" (the word is guarded from them).

"Warn your nearest kindred" (214). This verse — which al-Mīzān notes contains the sūra's oldest Meccan core — draws the passage's largest narration-cluster. Ṭabarsī, Ṭūsī, al-Qummī and especially al-Baḥrānī (in chains from both Shīʿī and Sunnī paths, including Aḥmad b. Ḥanbal's Musnad) all narrate the gathering of Banū Hāshim (the yawm al-dār): the forty kin fed from a single sheep and cup of milk, and the Prophet's thrice-repeated call — "Who will be my brother, heir, minister, legatee (waṣī) and successor?" — answered by none but ʿAlī (a), whom the Prophet declared "my brother, heir and successor… be to me as Hārūn to Mūsā." al-Mīzān weighs the chains critically, concluding the reliable ones show the warning was addressed to Banū Hāshim (not all Quraysh, nor the Prophet's later wives, who were not yet married), and that Ubayy's/Ibn Masʿūd's reading your sincere kinsfolk "is of the nature of exegesis." All render the Imāmī succession-material as attributed.

"Who sees you when you stand" (217–220). On your movement (taqallub) among those who prostrate, the sources give two readings both preserved here: the plain one (the Prophet's turning among the worshippers in prayer — Ibn ʿAbbās, Qatāda, and al-Mīzān's preferred sense) and the traditional one (from al-Bāqir/al-Ṣādiq and Ibn ʿAbbās via ʿAṭāʾ) — his passing "from prophet to prophet in the loins of the monotheists… by lawful wedlock, from Ādam's time" — which al-Baḥrānī expands with the "one light of Muḥammad and ʿAlī" traditions (rendered as attributed).

The poets (221–227). Answering he is a poet, all sources contrast poetry with truth: al-Mīzān analyses that poetry's craft "is built on imagining the unreal as real, so only the errant (ghāwūn) follow it," whereas the Prophet's followers "seek rushd and truth." Ṭabarsī gives the historical referent (the polytheist poets who lampooned the Prophet) and the exception of the believing poets — Ḥassān, Kaʿb, Ibn Rawāḥa — "Lampoon them, and the Holy Spirit is with you." al-Qummī and al-Baḥrānī carry the distinctive Imāmī reading (from al-Bāqir/al-Ṣādiq): the "poets… whom the deviators follow" are "those who studied jurisprudence without [true] knowledge and so strayed and led astray," or "those who altered God's religion… who usurped the right of the House of Muḥammad" — with the closing those who wronged will know what turning they will turn referred to them. al-Mīzān treats these as instances of the general sense and notes the sūra's end returns to its beginning: the tidings of what they mocked will come to them (26:6).