وَقَالَ ٱلَّذِينَ كَفَرُواْ لَا تَسۡمَعُواْ لِهَٰذَا ٱلۡقُرۡءَانِ وَٱلۡغَوۡاْ فِيهِ لَعَلَّكُمۡ تَغۡلِبُونَ
The faithless say, ‘Do not listen to this Quran and hoot it down so that you may prevail [over the Apostle].’
فَلَنُذِيقَنَّ ٱلَّذِينَ كَفَرُواْ عَذَابࣰ ا شَدِيدࣰ ا وَلَنَجۡزِيَنَّهُمۡ أَسۡوَأَ ٱلَّذِي كَانُواْ يَعۡمَلُونَ
We will surely make the faithless taste a severe punishment, and We will surely requite them by the worst of what they used to do
ذَٰلِكَ جَزَآءُ أَعۡدَآءِ ٱللَّهِ ٱلنَّارُۖ لَهُمۡ فِيهَا دَارُ ٱلۡخُلۡدِ جَزَآءَۢ بِمَا كَانُواْ بِـَٔايَٰتِنَا يَجۡحَدُونَ
That is the requital of the enemies of Allah—the Fire! In it, they will have an everlasting abode, as a requital for their impugning Our signs
وَقَالَ ٱلَّذِينَ كَفَرُواْ رَبَّنَآ أَرِنَا ٱلَّذَيۡنِ أَضَلَّانَا مِنَ ٱلۡجِنِّ وَٱلۡإِنسِ نَجۡعَلۡهُمَا تَحۡتَ أَقۡدَامِنَا لِيَكُونَا مِنَ ٱلۡأَسۡفَلِينَ
The faithless will say, ‘Our Lord! Show us those who led us astray from among jinn and humans so that we may trample them under our feet, so that they may be among the lowermost!’
إِنَّ ٱلَّذِينَ قَالُواْ رَبُّنَا ٱللَّهُ ثُمَّ ٱسۡتَقَٰمُواْ تَتَنَزَّلُ عَلَيۡهِمُ ٱلۡمَلَٰٓئِكَةُ أَلَّا تَخَافُواْ وَلَا تَحۡزَنُواْ وَأَبۡشِرُواْ بِٱلۡجَنَّةِ ٱلَّتِي كُنتُمۡ تُوعَدُونَ
Indeed those who say, ‘Our Lord is Allah!’ and then remain steadfast, the angels descend upon them, [saying,] ‘Do not fear, nor be grieved! Receive the good news of the paradise, which you have been promised
نَحۡنُ أَوۡلِيَآؤُكُمۡ فِي ٱلۡحَيَوٰةِ ٱلدُّنۡيَا وَفِي ٱلۡأٓخِرَةِۖ وَلَكُمۡ فِيهَا مَا تَشۡتَهِيٓ أَنفُسُكُمۡ وَلَكُمۡ فِيهَا مَا تَدَّعُونَ
We are your friends in the life of this world and in the Hereafter, and you will have in it whatever your souls desire, and you will have in it whatever you ask for
نُزُلࣰ ا مِّنۡ غَفُورࣲ رَّحِيمࣲ
as a hospitality from One all-forgiving, all-merciful.’
وَمَنۡ أَحۡسَنُ قَوۡلࣰ ا مِّمَّن دَعَآ إِلَى ٱللَّهِ وَعَمِلَ صَٰلِحࣰ ا وَقَالَ إِنَّنِي مِنَ ٱلۡمُسۡلِمِينَ
Who has a better call than him who summons to Allah and acts righteously and says, ‘Indeed I am one of the Muslims’
وَلَا تَسۡتَوِي ٱلۡحَسَنَةُ وَلَا ٱلسَّيِّئَةُۚ ٱدۡفَعۡ بِٱلَّتِي هِيَ أَحۡسَنُ فَإِذَا ٱلَّذِي بَيۡنَكَ وَبَيۡنَهُۥ عَدَٰوَةࣱ كَأَنَّهُۥ وَلِيٌّ حَمِيمࣱ
Good and evil [conduct] are not equal. Repel [evil] with what is best. [If you do so,] he between whom and you was enmity, will then be as though he were a sympathetic friend
وَمَا يُلَقَّىٰهَآ إِلَّا ٱلَّذِينَ صَبَرُواْ وَمَا يُلَقَّىٰهَآ إِلَّا ذُو حَظٍّ عَظِيمࣲ
But none is granted it except those who are patient, and none is granted it except the greatly endowed
وَإِمَّا يَنزَغَنَّكَ مِنَ ٱلشَّيۡطَٰنِ نَزۡغࣱ فَٱسۡتَعِذۡ بِٱللَّهِۖ إِنَّهُۥ هُوَ ٱلسَّمِيعُ ٱلۡعَلِيمُ
Should an incitement from Satan prompt you [to ill feeling], seek the protection of Allah. Indeed, He is the All-hearing, the All-knowing
وَمِنۡ ءَايَٰتِهِ ٱلَّيۡلُ وَٱلنَّهَارُ وَٱلشَّمۡسُ وَٱلۡقَمَرُۚ لَا تَسۡجُدُواْ لِلشَّمۡسِ وَلَا لِلۡقَمَرِ وَٱسۡجُدُواْۤ لِلَّهِۤ ٱلَّذِي خَلَقَهُنَّ إِن كُنتُمۡ إِيَّاهُ تَعۡبُدُونَ
Among His signs are night and day, and the sun and the moon. Do not prostrate to the sun, nor to the moon, but prostrate to Allah who created them, if it is Him that you worship
فَإِنِ ٱسۡتَكۡبَرُواْ فَٱلَّذِينَ عِندَ رَبِّكَ يُسَبِّحُونَ لَهُۥ بِٱلَّيۡلِ وَٱلنَّهَارِ وَهُمۡ لَا يَسۡـَٔمُونَ۩
But if they disdain [the worship of Allah], those who are near your Lord glorify Him night and day, and they are not wearied
وَمِنۡ ءَايَٰتِهِۦٓ أَنَّكَ تَرَى ٱلۡأَرۡضَ خَٰشِعَةࣰ فَإِذَآ أَنزَلۡنَا عَلَيۡهَا ٱلۡمَآءَ ٱهۡتَزَّتۡ وَرَبَتۡۚ إِنَّ ٱلَّذِيٓ أَحۡيَاهَا لَمُحۡيِ ٱلۡمَوۡتَىٰٓۚ إِنَّهُۥ عَلَىٰ كُلِّ شَيۡءࣲ قَدِيرٌ
Among His signs, is that you see the earth desolate; but when We send down water upon it, it stirs and swells. Indeed, He who revives it will also revive the dead. Indeed, He has power over all things
English translation: Ali Quli Qarai
Triangulating Majmaʿ al-Bayān (Ṭabarsī), al-Tibyān (Ṭūsī), al-Burhān (Baḥrānī), Tafsīr al-Qummī, al-Mīzān (Ṭabāṭabāʾī), and the Enlightening Commentary.
Human-review flags: al-Mīzān [tabatabai_al_mizan] — its long bayān unit (vv. 26–39, ~10.6k chars) was faithfully condensed.
What the passage says. The disbelievers counsel one another, "Do not listen to this Qurʾān, but talk idly during it, that you may overcome"; they are threatened with a severe punishment and the abode of permanence, and in the Fire they beg to see and trample "the two who led us astray, of jinn and men" (26–29). Against them stand "those who say, 'Our Lord is God,' then stand firm," upon whom the angels descend — "Fear not, nor grieve; rejoice in the Garden… we are your friends in the life of this world and the Hereafter" (30–32). None is better in speech than one who calls to God, works righteousness, and says "I am of the Muslims"; the good deed and the evil deed are not equal — "repel with what is better," and your enemy becomes as an intimate friend; only the patient and richly endowed attain it; and if Satan provokes you, seek refuge in God (33–36). Among His signs are the night, the day, the sun and the moon — do not prostrate to sun or moon but to God who created them — and the dead earth quickened by rain, proof that He revives the dead (37–39).
How the present sources read it. On "do not listen… talk idly" (26), Ṭabarsī [tabarsi_majma_al_bayan] and Ṭūsī [tusi_al_tibyan] gloss the laghw as clamor, whistling and poetry to drown out the recitation, and al-Mīzān [tabatabai_al_mizan] reads it as a confession of their utter inability to meet the Qurʾān with its like — the "overcoming" being merely to keep its verses from striking people's ears; al-Qummī [qummi] tersely concurs ("make it mockery and noise"). On "the two who led us astray" (29), all four converge on Ṭabarsī's report (from ʿAlī) of Iblīs and Cain "the first to innovate disobedience," al-Mīzān cautioning this is likely jarī (application of a general verse).
The center of gravity, however, is istiqāma (30). The classical voices (Ṭabarsī, Ṭūsī, and al-Mīzān, after al-Rāghib) read "then they stood firm" as holding to the straight path and firmness on the professed word of tawḥīd, and relay the Prophetic ḥadīth (via Anas) and the descent of the angels "at death" (or at the Resurrection, or — per Wakīʿ in Ṭabarsī — at three moments). Upon this the Shīʿī sources build an explicit walāya reading, reported strictly as-attributed: al-Burhān [bahrani_al_burhan] and al-Qummī both carry al-Ṣādiq glossing "stood firm" as firmness on the walāya of Amīr al-Muʾminīn and "the angels descend on them" as the believers' Shīʿa at death — with a dense cluster of narrations (al-Ṣādiq, al-Bāqir, al-Riḍā, al-ʿAskarī): "they stood firm on the Imams one after another"; "the angels descend upon us and tread our carpets"; the dying friend of the House sees the Prophet, ʿAlī, al-Ḥasan and al-Ḥusayn (ʿAlī's verse to al-Ḥārith al-Hamdānī, carried by both al-Burhān and al-Qummī). Strikingly, al-Mīzān independently reaches a kindred conclusion by analysis: contrasting the disbelievers' assigned "[evil] companions" with the believers' angelic "friends," he argues the walāya meant is one of tasdīd and taʾyīd (strengthening and confirmation) special to the people of God's walāya — not the guarding angels shared by all.
On "who is better in speech… than one who calls to God" (33), Ṭabarsī, Ṭūsī and al-Mīzān take the caller to be the Prophet (Ṭabarsī adding "and the rightly-guiding Imams," or the muezzins), and al-Mīzān draws out why the three qualifications (call, righteous deed, professed creed) are each necessary; al-Burhān adds the attributed reading that the caller is ʿAlī ("the boy," ṣāliḥ al-muʾminīn). On "the good and the evil deed are not equal… repel with what is better" (34–35), the classical gloss (Ṭabarsī, Ṭūsī, al-Mīzān) is moral-rhetorical — meet ignorance with forbearance and injury with pardon, and the foe softens to a friend — while al-Burhān and al-Qummī carry al-Ṣādiq's distinctive taʾwīl: "the ḥasana is taqiyya and the sayyiʾa is idhāʿa (divulging the secret)," with al-Kāẓim's "we are the ḥasana, the Banū Umayya the sayyiʾa," and the note that taqiyya holds "until the Qāʾim rises and the sword is drawn." On the cosmic signs (37–39), all agree the night, day, sun and moon argue from the unity of governance to the worship of God alone, and the quickened earth argues the Resurrection (al-Qummī framing it as a refutation of the Dahriyya); Ṭabarsī and Ṭūsī also record the juristic dispute over where the obligatory prostration of this sūra falls. The Enlightening Commentary [enlightening_commentary] carries the same material in published English.
Sources present: tabarsi_majma_al_bayan, qummi, tusi_al_tibyan, bahrani_al_burhan, tabatabai_al_mizan, enlightening_commentary; silent: none.