أَلَمْ تَرَوْا۟ أَنَّ ٱللَّهَ سَخَّرَ لَكُم مَّا فِى ٱلسَّمَٰوَٰتِ وَمَا فِى ٱلْأَرْضِ وَأَسْبَغَ عَلَيْكُمْ نِعَمَهُۥ ظَٰهِرَةًۭ وَبَاطِنَةًۭ ۗ وَمِنَ ٱلنَّاسِ مَن يُجَٰدِلُ فِى ٱللَّهِ بِغَيْرِ عِلْمٍۢ وَلَا هُدًۭى وَلَا كِتَٰبٍۢ مُّنِيرٍۢ
Do you not see that Allah has disposed for you whatever there is in the heavens and whatever there is in the earth and He has showered upon you His blessings, the outward, and the inward? Yet among the people are those who dispute concerning Allah without any knowledge or guidance or an illuminating scripture.
وَإِذَا قِيلَ لَهُمُ ٱتَّبِعُوا۟ مَآ أَنزَلَ ٱللَّهُ قَالُوا۟ بَلْ نَتَّبِعُ مَا وَجَدْنَا عَلَيْهِ ءَابَآءَنَآ ۚ أَوَلَوْ كَانَ ٱلشَّيْطَٰنُ يَدْعُوهُمْ إِلَىٰ عَذَابِ ٱلسَّعِيرِ
When they are told, ‘Follow what Allah has sent down,’ they say, ‘No, we will follow what we found our fathers following.’ What! Even if Satan be calling them to the punishment of the Blaze?
۞ وَمَن يُسْلِمْ وَجْهَهُۥٓ إِلَى ٱللَّهِ وَهُوَ مُحْسِنٌۭ فَقَدِ ٱسْتَمْسَكَ بِٱلْعُرْوَةِ ٱلْوُثْقَىٰ ۗ وَإِلَى ٱللَّهِ عَٰقِبَةُ ٱلْأُمُورِ
Whoever surrenders his heart to Allah and is virtuous, has certainly held fast to the firmest handle, and with Allah lies the outcome of all matters.
وَمَن كَفَرَ فَلَا يَحْزُنكَ كُفْرُهُۥٓ ۚ إِلَيْنَا مَرْجِعُهُمْ فَنُنَبِّئُهُم بِمَا عَمِلُوٓا۟ ۚ إِنَّ ٱللَّهَ عَلِيمٌۢ بِذَاتِ ٱلصُّدُورِ
As for those who are faithless, let their faithlessness not grieve you. To Us will be their return, and We will inform them about what they have done. Indeed Allah knows best what is in the breasts.
نُمَتِّعُهُمْ قَلِيلًۭا ثُمَّ نَضْطَرُّهُمْ إِلَىٰ عَذَابٍ غَلِيظٍۢ
We will provide for them for a short time, then We will shove them toward a harsh punishment.
وَلَئِن سَأَلْتَهُم مَّنْ خَلَقَ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضَ لَيَقُولُنَّ ٱللَّهُ ۚ قُلِ ٱلْحَمْدُ لِلَّهِ ۚ بَلْ أَكْثَرُهُمْ لَا يَعْلَمُونَ
If you ask them, ‘Who created the heavens and the earth?’ they will surely say, ‘Allah.’ Say, ‘All praise belongs to Allah!’ But most of them do not know.
لِلَّهِ مَا فِى ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ ۚ إِنَّ ٱللَّهَ هُوَ ٱلْغَنِىُّ ٱلْحَمِيدُ
To Allah belongs whatever is in the heavens and the earth. Indeed Allah is the All-sufficient, the All-laudable.
وَلَوْ أَنَّمَا فِى ٱلْأَرْضِ مِن شَجَرَةٍ أَقْلَٰمٌۭ وَٱلْبَحْرُ يَمُدُّهُۥ مِنۢ بَعْدِهِۦ سَبْعَةُ أَبْحُرٍۢ مَّا نَفِدَتْ كَلِمَٰتُ ٱللَّهِ ۗ إِنَّ ٱللَّهَ عَزِيزٌ حَكِيمٌۭ
If all the trees on the earth were pens, and the sea replenished with seven more seas [were ink], the words of Allah would not be spent. Indeed Allah is all-mighty, all-wise.
مَّا خَلْقُكُمْ وَلَا بَعْثُكُمْ إِلَّا كَنَفْسٍۢ وَٰحِدَةٍ ۗ إِنَّ ٱللَّهَ سَمِيعٌۢ بَصِيرٌ
Your creation and your resurrection are not but as of a single soul. Indeed Allah is all-hearing, all-seeing.
أَلَمْ تَرَ أَنَّ ٱللَّهَ يُولِجُ ٱلَّيْلَ فِى ٱلنَّهَارِ وَيُولِجُ ٱلنَّهَارَ فِى ٱلَّيْلِ وَسَخَّرَ ٱلشَّمْسَ وَٱلْقَمَرَ كُلٌّۭ يَجْرِىٓ إِلَىٰٓ أَجَلٍۢ مُّسَمًّۭى وَأَنَّ ٱللَّهَ بِمَا تَعْمَلُونَ خَبِيرٌۭ
Have you not regarded that Allah makes the night pass into the day and makes the day pass into the night; and He has disposed the sun and the moon, each moving for a specified term, and that Allah is well aware of what you do?
ذَٰلِكَ بِأَنَّ ٱللَّهَ هُوَ ٱلْحَقُّ وَأَنَّ مَا يَدْعُونَ مِن دُونِهِ ٱلْبَٰطِلُ وَأَنَّ ٱللَّهَ هُوَ ٱلْعَلِىُّ ٱلْكَبِيرُ
That is because Allah is the Reality, and whatever they invoke besides Him is nullity, and because Allah is the All-exalted, the All-great.
English translation: Ali Quli Qarai
After Luqmān's counsel, the sūra returns to argument. God asks the ungrateful to see that the heavens and earth are "subjected" to them and His blessings "lavished, outward and inward," yet some still dispute about Him "without knowledge, guidance, or an illuminating scripture" (v20); such follow their forefathers even were Satan calling them to the Blaze (v21). Against them stands the one who "submits his face to God while being virtuous," who "has grasped the firmest handhold" (v22). The passage then reassures the Prophet (vv23–24), presses the pagans' own confession that God is Creator (v25), and closes on His absolute ownership (v26), the inexhaustibility of His "words" (v27), the ease of resurrection (v28), the ordering of night, day, sun and moon (v29), and the summary truth: "God is the Real, and what they call upon besides Him is falsehood" (v30).
On the two blessings (v20). Al-Mīzān reads the address as directed to the polytheists (though its tail is general) and distinguishes outward blessings apparent to sense (limbs, health, provision) from inward ones hidden from it (awareness, will, intellect); taskhīr means the whole cosmos is bent, in one governing order, toward man as its noblest sensible part. The Enlightening Commentary lists the same pairing and, harmonizing the reports, insists the various glosses are not contradictory but "clear extensions" of one vast concept. That Shīʿī gloss is supplied by the narrations: al-Burhān, al-Qummī, and al-Mīzān's own narrative section all cite al-Bāqir — "the outward is the Prophet and the knowledge of God he brought; the inward is our walāya, the People of the House" — while al-Burhān adds Mūsā b. Jaʿfar's reading, "the outward is the manifest Imam, the inward the hidden Imam," expressly identifying the latter with the awaited Twelfth. These are rendered here as attributed, by way of jarī (application), which al-Mīzān notes leaves the verse's wording more general.
The disputer and the firmest handhold (vv21–22). Al-Ṭabarsī and al-Ṭūsī gloss v21 as a censure of blind imitation (taqlīd): following forefathers is seemly only if they were on the truth, and here Satan's summons to imitation is in reality a summons to the Fire. For v22, both read "submitting the face" as sincere, show-free obedience joined to iḥsān (works done by knowledge and the Law), and "the firmest handhold" as the grip that cannot rupture. Here the Imāmī sources part company in emphasis: al-Qummī flatly glosses the handhold as "the walāya," and al-Burhān gathers a dense file of narrations — from Zayd b. ʿAlī, Ibn ʿAbbās, al-Riḍā and others — equating it with the walāya of ʿAlī and the Imams of Ḥusayn's line, even citing a Sunni-route report naming "ʿAlī b. Abī Ṭālib" as the handhold. The Enlightening Commentary records the same Burhān tradition ("the mastership of Sayyid al-Waṣiyyīn … Amīr al-Muʾminīn") and then, characteristically, adds that these do not contrast with the broader senses of monotheism and piety.
God's ownership and inexhaustible words (vv25–27). All the present sources take the pagans' admission "God created them" (v25) as proof of an innate tawḥīd they deny only obstinately; al-Mīzān links creation inseparably to governance and so to sole worship, and reads v26 as a second argument from God's absolute self-sufficiency (al-Ghanī, ground of ownership) and praiseworthiness (al-Ḥamīd). On the "words that would not be exhausted" (v27), al-Ṭabarsī and al-Ṭūsī preserve the variant readings (including Jaʿfar al-Ṣādiq's "and the sea, its ink") and the occasion — a reply to the Jews' boast of possessing "all wisdom" in the Torah — glossing "words" as God's infinite objects of power and knowledge; al-Qummī and al-Burhān give that same Jewish-question occasion, and al-Burhān adds al-ʿAskarī's esoteric naming of seven named springs with the refrain "and we are the words whose excellences are not counted." The Enlightening Commentary dwells on the simile's grandeur and on kalima as any indicator of God, used pre-eminently of Jesus.
Resurrection and the Real (vv28–30). For v28, al-Ṭabarsī, al-Ṭūsī, al-Qummī, and al-Burhān all report the Qurayshite objection ("created in stages — raised in one hour?") answered by "Be, and it is," and al-Mīzān explains why the closing names are Hearing, Seeing: the doubt concerns how intermingled deeds are told apart for requital, and nothing escapes His hearing and sight. On v30, al-Mīzān offers its fullest theology — God alone is ḥaqq (established on every supposition), the source of all existential perfections and free of every deficiency — while the Enlightening Commentary counts here ten of the divine attributes and Names.