Synthesis: Sūrat al-Jāthiya 34–37

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 — the close of the long bayān on vv. 20–37 condensed. Qummī / al-Burhān — the gloss identifying ʻGod's signsʼ (v. 35) with the Imams rendered strictly as-attributed, not endorsed.

What the passage says. The sentence is pronounced: ʻToday We forget you, just as you forgot the encounter of this Day of yours; your abode is the Fire and you have no helpersʼ (v. 34) — ʻbecause you took God's signs in mockery and the life of this world deceived youʼ; so ʻtoday they are not brought out of it, nor are they asked to make amendsʼ (v. 35). The sūra then closes in doxology: ʻTo God belongs [all] praise, Lord of the heavens and Lord of the earth, Lord of the worldsʼ (v. 36); ʻto Him belongs [all] grandeur in the heavens and the earth, and He is the All-mighty, the All-wiseʼ (v. 37).

ʻWe forget youʼ (vv. 34–35). All present sources gloss the divine ʻforgettingʼ as abandonment (tark), not literal forgetfulness. Ṭabarsī and Ṭūsī render it ʻWe leave you in the punishmentʼ (Ibn ʿAbbās), balanced by the deniers' own ʻforgettingʼ — their neglect to prepare for the Day; both explain lā yustaʿtabūn as ʻno plea or excuse is sought of them,ʼ the time of obligation having lapsed, and note the Kūfan reading yakhrujūn (ʻthey do not come outʼ) alongside yukhrajūn. al-Mīzān frames the whole verse as God's turning-away answering their turning-away, istiʿtāb being the seeking of amends whose denial means no excuse is received. On ʻyou took God's signs in mockeryʼ Qummī and al-Burhān preserve the reading that ʻthe signs are the Imams,ʼ i.e. ʻyou belied and mocked themʼ — rendered strictly as-attributed. The Enlightening Commentary gathers the mainstream sense of the abandonment and the deception of worldly life.

The closing doxology (vv. 36–37). All sources read v. 36 as the sūra's summation of praise. al-Mīzān draws it out most fully: the ḥamd is a conclusion from the whole sūra — God the Creator and Orderer, who made all ʻwith truth,ʼ which entails the return and requital, which calls for the Laws that drive to felicity, followed by the gathering and the settling of all upon mercy and justice; so He has ordered only beautifully and His is all praise. He explains the repetition of ʻLordʼ (ʻLord of the heavens and Lord of the earth,ʼ then ʻLord of the worldsʼ) as an explicit denial of the pagan notion of separate lords, and reads al-kibriyāʾ as transcendence, sovereignty and might, the fronted predicate conveying exclusivity (as with ʻto God belongs praiseʼ). Ṭabarsī and Ṭūsī gloss al-kibriyāʾ as ʻthe overpowering sovereignty and overwhelming greatness,ʼ both citing the divine ḥadīth ʻGrandeur is My cloak and greatness My mantle; whoever contends with Me for either, I cast him into Hellʼ (which al-Mīzān also adduces), and both close on the two Names — ʻthe All-mightyʼ (never overcome, or in retribution on the unbelievers) and ʻthe All-wiseʼ (in all His acts, or in what He grants the believers). Qummī supplies the terse gloss that al-kibriyāʾ here means [all] power.