لَقَدْ نَصَرَكُمُ اللَّهُ فِي مَوَاطِنَ كَثِيرَةٍ ۙ وَيَوْمَ حُنَيْنٍ ۙ إِذْ أَعْجَبَتْكُمْ كَثْرَتُكُمْ فَلَمْ تُغْنِ عَنكُمْ شَيْئًا وَضَاقَتْ عَلَيْكُمُ الْأَرْضُ بِمَا رَحُبَتْ ثُمَّ وَلَّيْتُم مُّدْبِرِينَ
Allah has certainly helped you in many situations, and on the day of Hunayn, when your great number impressed you, but it did not avail you in any way, and the earth became narrow for you in spite of its expanse, whereupon you turned your backs [to flee].
ثُمَّ أَنزَلَ اللَّهُ سَكِينَتَهُ عَلَىٰ رَسُولِهِ وَعَلَى الْمُؤْمِنِينَ وَأَنزَلَ جُنُودًا لَّمْ تَرَوْهَا وَعَذَّبَ الَّذِينَ كَفَرُوا ۚ وَذَٰلِكَ جَزَاءُ الْكَافِرِينَ
Then Allah sent down His composure upon His Apostle and upon the faithful, and He sent down hosts you did not see, and He punished the faithless, and that is the requital of the faithless.
ثُمَّ يَتُوبُ اللَّهُ مِن بَعْدِ ذَٰلِكَ عَلَىٰ مَن يَشَاءُ ۗ وَاللَّهُ غَفُورٌ رَّحِيمٌ
Then Allah shall turn clemently after that to whomever He wishes. Indeed Allah is all-forgiving, all-merciful.
يَا أَيُّهَا الَّذِينَ آمَنُوا إِنَّمَا الْمُشْرِكُونَ نَجَسٌ فَلَا يَقْرَبُوا الْمَسْجِدَ الْحَرَامَ بَعْدَ عَامِهِمْ هَـٰذَا ۚ وَإِنْ خِفْتُمْ عَيْلَةً فَسَوْفَ يُغْنِيكُمُ اللَّهُ مِن فَضْلِهِ إِن شَاءَ ۚ إِنَّ اللَّهَ عَلِيمٌ حَكِيمٌ
O you who have faith! The polytheists are indeed unclean: so let them not approach the Holy Mosque after this year. Should you fear poverty, Allah will enrich you out of His grace, if He wishes. Indeed Allah is all-knowing, all-wise.
قَاتِلُوا الَّذِينَ لَا يُؤْمِنُونَ بِاللَّهِ وَلَا بِالْيَوْمِ الْآخِرِ وَلَا يُحَرِّمُونَ مَا حَرَّمَ اللَّهُ وَرَسُولُهُ وَلَا يَدِينُونَ دِينَ الْحَقِّ مِنَ الَّذِينَ أُوتُوا الْكِتَابَ حَتَّىٰ يُعْطُوا الْجِزْيَةَ عَن يَدٍ وَهُمْ صَاغِرُونَ
Fight those who do not have faith in Allah nor [believe] in the Last Day, nor forbid what Allah and His Apostle have forbidden, nor practise the true religion, from among those who were given the Book, until they pay the tribute out of hand, degraded.
وَقَالَتِ الْيَهُودُ عُزَيْرٌ ابْنُ اللَّهِ وَقَالَتِ النَّصَارَى الْمَسِيحُ ابْنُ اللَّهِ ۖ ذَٰلِكَ قَوْلُهُم بِأَفْوَاهِهِمْ ۖ يُضَاهِئُونَ قَوْلَ الَّذِينَ كَفَرُوا مِن قَبْلُ ۚ قَاتَلَهُمُ اللَّهُ ۚ أَنَّىٰ يُؤْفَكُونَ
The Jews say, ‘Ezra is the son of Allah,’ and the Christians say, ‘Christ is the son of Allah.’ That is an opinion that they mouth, imitating the opinions of the faithless of former times. May Allah assail them, where do they stray?!
اتَّخَذُوا أَحْبَارَهُمْ وَرُهْبَانَهُمْ أَرْبَابًا مِّن دُونِ اللَّهِ وَالْمَسِيحَ ابْنَ مَرْيَمَ وَمَا أُمِرُوا إِلَّا لِيَعْبُدُوا إِلَـٰهًا وَاحِدًا ۖ لَّا إِلَـٰهَ إِلَّا هُوَ ۚ سُبْحَانَهُ عَمَّا يُشْرِكُونَ
They have taken their scribes and their monks as lords besides Allah, and also Christ, Mary’s son; though they were commanded to worship only the One God, there is no god except Him; He is far too immaculate to have any partners that they ascribe [to Him]!
يُرِيدُونَ أَن يُطْفِئُوا نُورَ اللَّهِ بِأَفْوَاهِهِمْ وَيَأْبَى اللَّهُ إِلَّا أَن يُتِمَّ نُورَهُ وَلَوْ كَرِهَ الْكَافِرُونَ
They desire to put out the light of Allah with their mouths, but Allah is intent on perfecting His light though the faithless should be averse.
هُوَ الَّذِي أَرْسَلَ رَسُولَهُ بِالْهُدَىٰ وَدِينِ الْحَقِّ لِيُظْهِرَهُ عَلَى الدِّينِ كُلِّهِ وَلَوْ كَرِهَ الْمُشْرِكُونَ
It is He who has sent His Apostle with the guidance and the religion of truth that He may make it prevail over all religions, though the polytheists should be averse.
يَا أَيُّهَا الَّذِينَ آمَنُوا إِنَّ كَثِيرًا مِّنَ الْأَحْبَارِ وَالرُّهْبَانِ لَيَأْكُلُونَ أَمْوَالَ النَّاسِ بِالْبَاطِلِ وَيَصُدُّونَ عَن سَبِيلِ اللَّهِ ۗ وَالَّذِينَ يَكْنِزُونَ الذَّهَبَ وَالْفِضَّةَ وَلَا يُنفِقُونَهَا فِي سَبِيلِ اللَّهِ فَبَشِّرْهُم بِعَذَابٍ أَلِيمٍ
O you who have faith! Indeed many of the scribes and monks wrongfully eat up the people’s wealth, and bar [them] from the way of Allah. Those who treasure up gold and silver, and do not spend it in the way of Allah, inform them of a painful punishment
يَوْمَ يُحْمَىٰ عَلَيْهَا فِي نَارِ جَهَنَّمَ فَتُكْوَىٰ بِهَا جِبَاهُهُمْ وَجُنُوبُهُمْ وَظُهُورُهُمْ ۖ هَـٰذَا مَا كَنَزْتُمْ لِأَنفُسِكُمْ فَذُوقُوا مَا كُنتُمْ تَكْنِزُونَ
on the day when these shall be heated in hellfire and therewith branded on their foreheads, their sides, and their backs [and told]: ‘This is what you treasured up for yourselves! So taste what you have treasured!’
إِنَّ عِدَّةَ الشُّهُورِ عِندَ اللَّهِ اثْنَا عَشَرَ شَهْرًا فِي كِتَابِ اللَّهِ يَوْمَ خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ مِنْهَا أَرْبَعَةٌ حُرُمٌ ۚ ذَٰلِكَ الدِّينُ الْقَيِّمُ ۚ فَلَا تَظْلِمُوا فِيهِنَّ أَنفُسَكُمْ ۚ وَقَاتِلُوا الْمُشْرِكِينَ كَافَّةً كَمَا يُقَاتِلُونَكُمْ كَافَّةً ۚ وَاعْلَمُوا أَنَّ اللَّهَ مَعَ الْمُتَّقِينَ
Indeed the number of months with Allah is twelve months in Allah’s Book, the day when He created the heavens and the earth. Of these, four are sacred. That is the upright religion. So do not wrong yourselves during them. Fight all the polytheists, just as they fight you all, and know that Allah is with the Godwary.
إِنَّمَا النَّسِيءُ زِيَادَةٌ فِي الْكُفْرِ ۖ يُضَلُّ بِهِ الَّذِينَ كَفَرُوا يُحِلُّونَهُ عَامًا وَيُحَرِّمُونَهُ عَامًا لِّيُوَاطِئُوا عِدَّةَ مَا حَرَّمَ اللَّهُ فَيُحِلُّوا مَا حَرَّمَ اللَّهُ ۚ زُيِّنَ لَهُمْ سُوءُ أَعْمَالِهِمْ ۗ وَاللَّهُ لَا يَهْدِي الْقَوْمَ الْكَافِرِينَ
Indeed nasee is an increase in unfaith, whereby the faithless are led [further] astray. They allow it in one year and forbid it another year, so as to fit in with the number, which Allah has made inviolable, thus permitting what Allah has forbidden. Their evil deeds appear to them as decorous, and Allah does not guide the faithless lot.
English translation: Ali Quli Qarai
Sources present (all six non-silent): Ṭabarsī, Majmaʿ al-Bayān; Ṭūsī, al-Tibyān; Baḥrānī, al-Burhān; al-Qummī, Tafsīr al-Qummī; Ṭabāṭabāʾī, al-Mīzān; An Enlightening Commentary. The five Arabic sources were fetched and translated here from their verified Arabic; the Enlightening Commentary is reproduced from its published English. Apparatus is condensed with disclosure; full Arabic is preserved in each original_ar.
What the passage says. It recalls the Day of Ḥunayn — God's victory after the believers' numbers had deluded them (25–27); bars the polytheists, as "unclean," from the Sacred Mosque after year 9, with a promise against poverty (28); commands fighting the People of the Book until they pay the jizya, subdued (29); condemns the Jews' "ʿUzayr is the son of God" and the Christians' "the Messiah is the son of God," and the taking of rabbis and monks as lords (30–31); declares that God will perfect His light and make the religion of truth prevail (32–33); warns the rabbis and monks who devour wealth, and the hoarders of gold and silver (34–35); and fixes the year at twelve months, four sacred, abolishing the nasīʾ (36–37).
Ḥunayn and the sakīna. Ṭabarsī, Qummī, and Baḥrānī recount the rout of the twelve thousand who said "we shall not be overcome for fewness," ʿAlī and a few Hāshimites standing firm until al-ʿAbbās's cry rallied the Anṣār (web-confirmed: 8 AH, Hawāzin and Thaqīf, ~6,000 captives). All three carry the tradition (from al-Hādī to al-Mutawakkil) that the "many places" of God's help numbered eighty. Ṭabāṭabāʾī uniquely insists the sakīna God sent is no mere psychological calm but a special divine tranquility tied to "increase of faith," and reads "then you turned back fleeing" plainly as the prohibited flight from battle (8:15–16) — declining to soften the Qurʾan to a creedal end.
The impurity and the jizya. On v. 28 the sources weigh whether the disbeliever's "uncleanness" is literal (Ṭabarsī cites the Imāmī ruling to wash after wet contact; Ṭūsī bars non-Muslims from every mosque) or attaches to shirk (al-Mīzān). On the jizya (29) al-Mīzān gives the fullest reading: the "min" is explanatory, so all the People of the Book (Jews, Christians, and Magians) are meant; the three descriptions state the rationale — they hold no correct tawḥīd or maʿād — and the aim of fighting is not domination but the prevalence of the just order, the People of the Book remaining free to keep their religion provided they do not flaunt corruption, the jizya being a levy for their protection and administration. Ṭūsī draws the theological corollary that disbelievers cannot truly know God; Qummī and Baḥrānī preserve the Imāmī fiqh (Zurāra ← al-Ṣādiq) that the jizya has no fixed cap — "up to the Imam… until they find humiliation and so embrace Islam" — and that the Magians are taxed because "they had a prophet and a book."
"Son of God" and lords besides God. Ṭabāṭabāʾī distinguishes the Jews' honorific "son" for Ezra (reviver of the Torah, c. 457 BCE) from the Christians' quasi-literal claim, and reads "they imitate the disbelievers before" as the seepage of pagan trinitarian ideas — a point modern scholarship confirms. On v. 31 the converging Imāmī narration (Abū Baṣīr and others ← al-Bāqir/al-Ṣādiq, with ʿAdī b. Ḥātim's ḥadīth in Ṭabarsī and Baḥrānī) reads "took them as lords" as obedience in making the forbidden licit — "by God they neither prayed nor fasted to them" — which al-Mīzān crystallizes into the principle that unconditional obedience is itself worship. Baḥrānī adds the long Imam al-ʿAskarī narration of the Prophet's rational refutation of five creeds.
Light, hoarding, and the calendar. "To make it prevail over all religion" (33) is read by Qummī, Ṭabarsī, and Baḥrānī as fulfilled only at the rising of the Qāʾim/Mahdī (al-Ṣādiq: "its interpretation has not yet come"), while al-Mīzān keeps the pronoun on the religion of truth. On the hoarders (34–35) all carry the Prophetic measure — "wealth whose zakat is paid is no hoard, though buried; whose zakat is unpaid is a hoard, though exposed" — with ʿAlī's "above four thousand" (Baḥrānī: "two thousand") and Abū Dharr's stern preaching; al-Mīzān adds his socioeconomic doctrine that the forbidden kanz is hidden wealth withheld from genuine need, Islam setting no cap on wealth kept in circulation; Baḥrānī notes the Qāʾim will forbid every hoard. On vv. 36–37, al-Mīzān grounds the lunar reckoning in the cosmic order, the four sacred months and the abolition of nasīʾ (sealed at the Farewell Sermon — "time has come full circle") standing across the sources, while Baḥrānī alone adds the esoteric taʾwīl of the twelve months as the twelve Imams and the four sacred as the four who bear the name ʿAlī.