أَمْ خُلِقُوا۟ مِنْ غَيْرِ شَىْءٍ أَمْ هُمُ ٱلْخَٰلِقُونَ
Were they created from nothing? Or are they [their own] creators?
أَمْ خَلَقُوا۟ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضَ ۚ بَل لَّا يُوقِنُونَ
Did they create the heavens and the earth? Rather, they have no certainty!
أَمْ عِندَهُمْ خَزَآئِنُ رَبِّكَ أَمْ هُمُ ٱلْمُصَۣيْطِرُونَ
Do they possess the treasuries of your Lord? Or do they control [them]?
أَمْ لَهُمْ سُلَّمٌۭ يَسْتَمِعُونَ فِيهِ ۖ فَلْيَأْتِ مُسْتَمِعُهُم بِسُلْطَٰنٍۢ مُّبِينٍ
Do they have a ladder [leading up to heaven] whereby they eavesdrop? If so, let their eavesdropper produce a manifest authority.
أَمْ لَهُ ٱلْبَنَٰتُ وَلَكُمُ ٱلْبَنُونَ
Does He have daughters while you have sons?
أَمْ تَسْـَٔلُهُمْ أَجْرًۭا فَهُم مِّن مَّغْرَمٍۢ مُّثْقَلُونَ
Do you ask them for a reward, so that they are [wary of] being weighed down with debt?
أَمْ عِندَهُمُ ٱلْغَيْبُ فَهُمْ يَكْتُبُونَ
Do they have [access to] the Unseen, which they write down?
أَمْ يُرِيدُونَ كَيْدًۭا ۖ فَٱلَّذِينَ كَفَرُوا۟ هُمُ ٱلْمَكِيدُونَ
Do they seek to outmaneuver [Allah]? But it is the faithless who are the outmaneuvered ones!
أَمْ لَهُمْ إِلَٰهٌ غَيْرُ ٱللَّهِ ۚ سُبْحَٰنَ ٱللَّهِ عَمَّا يُشْرِكُونَ
Do they have any god other than Allah? Clear is Allah of any partners that they may ascribe [to Him]!
English translation: Ali Quli Qarai
The passage continues the string of am ("or...?") questions that corner the deniers: have they the treasuries of your Lord, or are they the controllers? have they a ladder by which they eavesdrop on heaven? has He daughters while they have sons? do you ask them a wage, so debt weighs them down? is the unseen with them, so they write it? do they intend a plot — when it is they who are plotted against? have they a god other than God — glory be to Him above what they associate? And if they saw a fragment of the sky falling, they would say: heaped-up clouds.
al-Mizan, treating vv.29-44 as one bayan, reads each question as stripping away a pretext: the treasuries / controllers pair asks whether they dispense prophethood or overpower God to strip it from the Prophet; the ladder asks whether they have climbed to hear the revelation — then let their listener bring a clear authority (sultan), i.e. decisive proof; daughters decries their ascribing to God what they disdain; the wage question (with al-Raghib on ghurm as blameless loss) asks whether a fee makes them shrink; the plot it reads as their smear-campaign of soothsayer/poet/fabricator, which recoils upon them as God's counter-plot (noting, but distancing itself from, the view that fixes this on the Dar al-Nadwa and Badr). The falling sky shows obstinacy so total that a plummeting piece of heaven would be dismissed as cloud (cf. 15:14-15).
al-Tabarsi and al-Tusi enrich the detail: the treasuries are the keys of messengership (Muqatil, ʿIkrima), or of rain and provision (al-Kalbi, Ibn ʿAbbas), or God's boundless powers; the musaytir is the domineering overlord (with the qiraʾa sin/sad, and 88:22 as parallel); the sullam is a stair of ascent; He has daughters and you sons is the height of self-exposure, since the father of sons ranks above the father of daughters, yet they assign God the lesser; and maghram is the crushing, inescapable debt. al-Tabarsi offers alternative settings for is the unseen with them (that they claim to know the Prophet will die first — a reply to we await the calamity of fate — or that they read the Preserved Tablet), and, with al-Tusi, glosses kayd and the heaped clouds as the answer to the deniers' own demand that the sky fall on them in pieces.
The Qummi contribution here is slight and plain: He has daughters records Quraysh's claim that the angels are God's daughters, and do you ask them a wage means the heavy loss falls on them — the same brief glosses al-Bahrani carries within its coarse vv.21-40 block.