وَقَضَىٰ رَبُّكَ أَلَّا تَعْبُدُوا إِلَّا إِيَّاهُ وَبِالْوَالِدَيْنِ إِحْسَانًا ۚ إِمَّا يَبْلُغَنَّ عِندَكَ الْكِبَرَ أَحَدُهُمَا أَوْ كِلَاهُمَا فَلَا تَقُل لَّهُمَا أُفٍّ وَلَا تَنْهَرْهُمَا وَقُل لَّهُمَا قَوْلًا كَرِيمًا
Your Lord has decreed that you shall not worship anyone except Him, and [He has enjoined] kindness to parents. Should any of them or both reach old age at your side, do not say to them, ‘Fie!’ And do not chide them, but speak to them noble words.
وَاخْفِضْ لَهُمَا جَنَاحَ الذُّلِّ مِنَ الرَّحْمَةِ وَقُل رَّبِّ ارْحَمْهُمَا كَمَا رَبَّيَانِي صَغِيرًا
Lower the wing of humility to them, mercifully, and say, ‘My Lord! Have mercy on them, just as they reared me when I was [a] small [child]!’
رَّبُّكُمْ أَعْلَمُ بِمَا فِي نُفُوسِكُمْ ۚ إِن تَكُونُوا صَالِحِينَ فَإِنَّهُ كَانَ لِلْأَوَّابِينَ غَفُورًا
Your Lord knows best what is in your hearts. Should you be righteous, He is indeed most forgiving toward penitents.
وَآتِ ذَا الْقُرْبَىٰ حَقَّهُ وَالْمِسْكِينَ وَابْنَ السَّبِيلِ وَلَا تُبَذِّرْ تَبْذِيرًا
Give the relatives their [due] right, and the needy and the traveller [as well], but do not squander wastefully.
إِنَّ الْمُبَذِّرِينَ كَانُوا إِخْوَانَ الشَّيَاطِينِ ۖ وَكَانَ الشَّيْطَانُ لِرَبِّهِ كَفُورًا
Indeed the wasteful are brothers of satans, and Satan is ungrateful to his Lord.
وَإِمَّا تُعْرِضَنَّ عَنْهُمُ ابْتِغَاءَ رَحْمَةٍ مِّن رَّبِّكَ تَرْجُوهَا فَقُل لَّهُمْ قَوْلًا مَّيْسُورًا
And if you have to hold off from [assisting] them [for now], seeking your Lord’s mercy which you expect [in the future], speak to them gentle words.
وَلَا تَجْعَلْ يَدَكَ مَغْلُولَةً إِلَىٰ عُنُقِكَ وَلَا تَبْسُطْهَا كُلَّ الْبَسْطِ فَتَقْعُدَ مَلُومًا مَّحْسُورًا
Do not keep your hand chained to your neck, nor open it altogether, or you will sit blameworthy and regretful.
إِنَّ رَبَّكَ يَبْسُطُ الرِّزْقَ لِمَن يَشَاءُ وَيَقْدِرُ ۚ إِنَّهُ كَانَ بِعِبَادِهِ خَبِيرًا بَصِيرًا
Indeed your Lord expands the provision for whomever He wishes, and tightens it. Indeed, He is well aware of His servants and a keen observer.
وَلَا تَقْتُلُوا أَوْلَادَكُمْ خَشْيَةَ إِمْلَاقٍ ۖ نَّحْنُ نَرْزُقُهُمْ وَإِيَّاكُمْ ۚ إِنَّ قَتْلَهُمْ كَانَ خِطْئًا كَبِيرًا
Do not kill your children for the fear of penury: We will provide for them and for you. Killing them is indeed a great iniquity.
وَلَا تَقْرَبُوا الزِّنَىٰ ۖ إِنَّهُ كَانَ فَاحِشَةً وَسَاءَ سَبِيلًا
Do not approach fornication. It is indeed an indecency and an evil way.
وَلَا تَقْتُلُوا النَّفْسَ الَّتِي حَرَّمَ اللَّهُ إِلَّا بِالْحَقِّ ۗ وَمَن قُتِلَ مَظْلُومًا فَقَدْ جَعَلْنَا لِوَلِيِّهِ سُلْطَانًا فَلَا يُسْرِف فِّي الْقَتْلِ ۖ إِنَّهُ كَانَ مَنصُورًا
Do not kill a soul [whose life] Allah has made inviolable, except with due cause, and whoever is killed wrongfully, We have certainly given his heir an authority. But let him not commit any excess in killing [the murderer], for he has been assisted [by law].
وَلَا تَقْرَبُوا مَالَ الْيَتِيمِ إِلَّا بِالَّتِي هِيَ أَحْسَنُ حَتَّىٰ يَبْلُغَ أَشُدَّهُ ۚ وَأَوْفُوا بِالْعَهْدِ ۖ إِنَّ الْعَهْدَ كَانَ مَسْئُولًا
Do not approach the orphan’s property except in the best manner, until he comes of age. Fulfill the covenants; indeed all covenants are accountable.
وَأَوْفُوا الْكَيْلَ إِذَا كِلْتُمْ وَزِنُوا بِالْقِسْطَاسِ الْمُسْتَقِيمِ ۚ ذَٰلِكَ خَيْرٌ وَأَحْسَنُ تَأْوِيلًا
When you measure, observe fully the measure, [and] weigh with an even balance. That is better and more favourable with respect to the outcome [in the Hereafter].
وَلَا تَقْفُ مَا لَيْسَ لَكَ بِهِ عِلْمٌ ۚ إِنَّ السَّمْعَ وَالْبَصَرَ وَالْفُؤَادَ كُلُّ أُولَـٰئِكَ كَانَ عَنْهُ مَسْئُولًا
Do not pursue that of which you have no knowledge. Indeed hearing, eyesight, and the heart—all of these are accountable.
وَلَا تَمْشِ فِي الْأَرْضِ مَرَحًا ۖ إِنَّكَ لَن تَخْرِقَ الْأَرْضَ وَلَن تَبْلُغَ الْجِبَالَ طُولًا
Do not walk exultantly on the earth. Indeed, you will neither pierce the earth, nor reach the mountains in height.
كُلُّ ذَٰلِكَ كَانَ سَيِّئُهُ عِندَ رَبِّكَ مَكْرُوهًا
The evil of all these is detestable to your Lord.
ذَٰلِكَ مِمَّا أَوْحَىٰ إِلَيْكَ رَبُّكَ مِنَ الْحِكْمَةِ ۗ وَلَا تَجْعَلْ مَعَ اللَّهِ إِلَـٰهًا آخَرَ فَتُلْقَىٰ فِي جَهَنَّمَ مَلُومًا مَّدْحُورًا
These are among [precepts] that your Lord has revealed to you of wisdom. Do not set up another god besides Allah, or you will be cast into hell, being blameworthy and banished [from His mercy].
أَفَأَصْفَاكُمْ رَبُّكُم بِالْبَنِينَ وَاتَّخَذَ مِنَ الْمَلَائِكَةِ إِنَاثًا ۚ إِنَّكُمْ لَتَقُولُونَ قَوْلًا عَظِيمًا
Did your Lord prefer you for sons, and [Himself] adopt females from among the angels? Indeed, you say a monstrous word!
English translation: Ali Quli Qarai
Triangulating five present sources: 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]; al-Ṭabāṭabāʾī, al-Mīzān [tabatabai_al_mizan]; plus the published Enlightening Commentary [enlightening_commentary].
Human-review flags: al-Ṭūsī [tusi_al_tibyan] (fetched unit runs past v.40 into vv.41–42; that surplus was deliberately not translated; heavy al-ḥujja grammar condensed); al-Baḥrānī [bahrani_al_burhan] (dense isnād-laden ḥadīth compendium, chains condensed); al-Mīzān [tabatabai_al_mizan] (long social treatise on zinā and the uṣūlī treatment of "do not pursue what you have no knowledge" faithfully condensed; only the v.40 portion of unit 2 used).
What the passage says. This is the "moral decalogue" of al-Isrāʾ: after decreeing pure tawḥīd it enjoins kindness to parents (23–24), the right of kin/poor/wayfarer (26), no squandering (27), gentle words to those one cannot help (28), economic moderation (29–30), no killing children from fear of want (31), not approaching zinā (32), the inviolable soul and the heir's authority (33), the orphan's property and full measure (34–35), pursuing only what one knows (36), no arrogant gait (37), and a closing prohibition of shirk (39) refuting the claim that the angels are God's daughters (40).
Architecture of the decalogue. Al-Mīzān [tabatabai_al_mizan] reads these as "universal principles of religion," noting that tawḥīd is placed first because all disobedience reduces to obeying other-than-God, and that kindness to parents follows immediately as the most obligatory duty after tawḥīd because the parent–child bond is what holds society together. Ṭabarsī [tabarsi_majma_al_bayan] and al-Ṭūsī [tusi_al_tibyan] both open with the qirāʾa (yablughān vs. yablughanna; the multiple readings of "uff") and resolve the grammar identically, citing Abū ʿAlī al-Fārisī.
Parents (23–24). All five converge: the prohibition of even "uff" marks the floor of disrespect. Ṭabarsī, al-Ṭūsī, al-Baḥrānī and al-Mīzān all transmit al-Riḍā's report, "Had God known a word more concise than 'uff' for [forbidding] disrespect, He would have brought it." Al-Baḥrānī [bahrani_al_burhan] and al-Mīzān [tabatabai_al_mizan] preserve al-Ṣādiq's vivid gloss on "lower the wing of humility": do not fill your eyes with looking at them save in mercy, nor raise your voice or hand above theirs, nor walk ahead of them.
The right of kin (26) — Fadak. Here the Shīʿī reading is uniform and emphatic: al-Qummī [qummi] states the verse was revealed concerning Fāṭima and that the Prophet assigned Fadak to her; al-Baḥrānī [bahrani_al_burhan] amasses the narrations — the al-Mahdī/al-Riḍā dialogue (with Fadak's four boundaries: Uḥud, the ʿArīsh of Egypt, the sea-shore, Dūmat al-Jandal), the Umm Ayman testimony, and ʿAbd al-Raḥmān b. Ṣāliḥ's report that al-Maʾmūn returned Fadak to Fāṭima's descendants. Ṭabarsī [tabarsi_majma_al_bayan] corroborates via Abū Saʿīd al-Khudrī. A real divergence: al-Ṭūsī [tusi_al_tibyan] reports the gift but then narrates the historical seizure — Abū Bakr's rejection of Fāṭima's proof and inheritance claim ("we prophets do not bequeath") — rendered as-attributed.
Squandering (27). Ṭabarsī, al-Ṭūsī and al-Mīzān agree (with Mujāhid) that tabdhīr is spending in falsehood, however little, while spending in truth is never squandering; al-Mīzān prefers reading "brothers of the satans" as consorts rather than mere followers. Al-Baḥrānī uniquely adds the esoteric Imāmī gloss "do not squander the wilāya of ʿAlī."
The inviolable soul (33). All read the heir's sulṭān as qiṣāṣ/blood-money/pardon and "let him not be excessive" as forbidding killing a non-killer. Al-Baḥrānī [bahrani_al_burhan] distinctively channels a body of reports applying the verse to al-Ḥusayn, his "heir" being al-Qāʾim.
Measure, knowledge, humility (35–37). On al-qisṭās al-mustaqīm, al-Qummī and al-Baḥrānī cite Abū Jaʿfar ("the balance with a pointer"); al-Mīzān and Ṭabarsī note its Roman/Greek origin (Mujāhid's "justice in the Roman tongue"). On 36, al-Ṭūsī and Ṭabarsī both derive the inadmissibility of qiyās and the solitary report, while al-Mīzān mounts a full uṣūlī defense that following a knowledge-backed apparent-sense is itself following knowledge. Al-Qummī, al-Baḥrānī and al-Mīzān all preserve the "ṭīnat khabāl" slander-ḥadīth.
Closing (40). Ṭabarsī, al-Ṭūsī and al-Mīzān read the rhetorical question as exposing the absurdity of assigning God the "lower" (daughters) while reserving the "higher" (sons) for oneself. The Enlightening Commentary [enlightening_commentary] supplies the published English narrative frame across both its sections (vv. 23–30, 31–40).
Sources present: tabarsi_majma_al_bayan, qummi, tusi_al_tibyan, bahrani_al_burhan, tabatabai_al_mizan, enlightening_commentary; silent: none.