إِنَّ ٱلَّذِينَ يُلۡحِدُونَ فِيٓ ءَايَٰتِنَا لَا يَخۡفَوۡنَ عَلَيۡنَآۗ أَفَمَن يُلۡقَىٰ فِي ٱلنَّارِ خَيۡرٌ أَم مَّن يَأۡتِيٓ ءَامِنࣰ ا يَوۡمَ ٱلۡقِيَٰمَةِۚ ٱعۡمَلُواْ مَا شِئۡتُمۡ إِنَّهُۥ بِمَا تَعۡمَلُونَ بَصِيرٌ
Those who abuse Our signs are not hidden from Us. Is someone who is cast in the Fire better off, or someone who arrives safely on the Day of Resurrection? Act as you wish; indeed He watches what you do
إِنَّ ٱلَّذِينَ كَفَرُواْ بِٱلذِّكۡرِ لَمَّا جَآءَهُمۡۖ وَإِنَّهُۥ لَكِتَٰبٌ عَزِيزࣱ
Those who reject the Reminder when it comes to them... Indeed, it is an august Book
لَّا يَأۡتِيهِ ٱلۡبَٰطِلُ مِنۢ بَيۡنِ يَدَيۡهِ وَلَا مِنۡ خَلۡفِهِۦۖ تَنزِيلࣱ مِّنۡ حَكِيمٍ حَمِيدࣲ
falsehood cannot approach it, at present or in future, a [revelation gradually] sent down from One all-wise, all-laudable
مَّا يُقَالُ لَكَ إِلَّا مَا قَدۡ قِيلَ لِلرُّسُلِ مِن قَبۡلِكَۚ إِنَّ رَبَّكَ لَذُو مَغۡفِرَةࣲ وَذُو عِقَابٍ أَلِيمࣲ
Nothing is said to you except what has already been said to the apostles before you. Indeed your Lord is One who forgives and also metes out a painful retribution
وَلَوۡ جَعَلۡنَٰهُ قُرۡءَانًا أَعۡجَمِيࣰّ ا لَّقَالُواْ لَوۡلَا فُصِّلَتۡ ءَايَٰتُهُۥٓۖ ءَا۬عۡجَمِيࣱّ وَعَرَبِيࣱّۗ قُلۡ هُوَ لِلَّذِينَ ءَامَنُواْ هُدࣰ ى وَشِفَآءࣱۚ وَٱلَّذِينَ لَا يُؤۡمِنُونَ فِيٓ ءَاذَانِهِمۡ وَقۡرࣱ وَهُوَ عَلَيۡهِمۡ عَمًىۚ أُوْلَٰٓئِكَ يُنَادَوۡنَ مِن مَّكَانِۭ بَعِيدࣲ
Had We made it a non-Arabic Quran, they would have said, ‘Why have not its signs been articulated?’ ‘What! A non-Arabian [scripture] and an Arabian [prophet]!?’ Say, ‘It is guidance and healing for those who have faith. As for those who are faithless, there is a deafness in their ears and it is lost to their sight: [to them it is as if] they were called from a distant place.’
وَلَقَدۡ ءَاتَيۡنَا مُوسَى ٱلۡكِتَٰبَ فَٱخۡتُلِفَ فِيهِۚ وَلَوۡلَا كَلِمَةࣱ سَبَقَتۡ مِن رَّبِّكَ لَقُضِيَ بَيۡنَهُمۡۚ وَإِنَّهُمۡ لَفِي شَكࣲّ مِّنۡهُ مُرِيبࣲ
Certainly We gave Moses the Book, but differences arose about it; and were it not for a prior decree of your Lord, judgement would have been made between them, for they are in grave doubt concerning it
مَّنۡ عَمِلَ صَٰلِحࣰ ا فَلِنَفۡسِهِۦۖ وَمَنۡ أَسَآءَ فَعَلَيۡهَاۗ وَمَا رَبُّكَ بِظَلَّٰمࣲ لِّلۡعَبِيدِ
Whoever acts righteously, it is for [the benefit of] his own soul, and whoever does evil, it is to its detriment, and your Lord is not tyrannical to His servants
۞إِلَيۡهِ يُرَدُّ عِلۡمُ ٱلسَّاعَةِۚ وَمَا تَخۡرُجُ مِن ثَمَرَٰتࣲ مِّنۡ أَكۡمَامِهَا وَمَا تَحۡمِلُ مِنۡ أُنثَىٰ وَلَا تَضَعُ إِلَّا بِعِلۡمِهِۦۚ وَيَوۡمَ يُنَادِيهِمۡ أَيۡنَ شُرَكَآءِي قَالُوٓاْ ءَاذَنَّٰكَ مَا مِنَّا مِن شَهِيدࣲ
On Him devolves the knowledge of the Hour, and no fruit emerges from its covering and no female conceives or delivers except with His knowledge. On the day when He will call out to them, ‘Where are My ‘partners’?’ They will say, ‘We informed You that there is no witness amongst us.’
وَضَلَّ عَنۡهُم مَّا كَانُواْ يَدۡعُونَ مِن قَبۡلُۖ وَظَنُّواْ مَا لَهُم مِّن مَّحِيصࣲ
What they used to invoke before has forsaken them, and they know there is no escape for them
لَّا يَسۡـَٔمُ ٱلۡإِنسَٰنُ مِن دُعَآءِ ٱلۡخَيۡرِ وَإِن مَّسَّهُ ٱلشَّرُّ فَيَـُٔوسࣱ قَنُوطࣱ
Man is never wearied of supplicating for good, and should any ill befall him, he becomes hopeless and despondent
وَلَئِنۡ أَذَقۡنَٰهُ رَحۡمَةࣰ مِّنَّا مِنۢ بَعۡدِ ضَرَّآءَ مَسَّتۡهُ لَيَقُولَنَّ هَٰذَا لِي وَمَآ أَظُنُّ ٱلسَّاعَةَ قَآئِمَةࣰ وَلَئِن رُّجِعۡتُ إِلَىٰ رَبِّيٓ إِنَّ لِي عِندَهُۥ لَلۡحُسۡنَىٰۚ فَلَنُنَبِّئَنَّ ٱلَّذِينَ كَفَرُواْ بِمَا عَمِلُواْ وَلَنُذِيقَنَّهُم مِّنۡ عَذَابٍ غَلِيظࣲ
If, after distress has befallen him, We let him have a taste of Our mercy, he says, ‘This is my due! I do not think the Hour will ever come, and in case I am returned to my Lord, I will indeed have the best [reward] with Him.’ So We will surely inform the faithless about what they have done, and will surely make them taste a harsh punishment
وَإِذَآ أَنۡعَمۡنَا عَلَى ٱلۡإِنسَٰنِ أَعۡرَضَ وَنَـَٔا بِجَانِبِهِۦ وَإِذَا مَسَّهُ ٱلشَّرُّ فَذُو دُعَآءٍ عَرِيضࣲ
When We bless man, he is disregardful and turns aside; but when an ill befalls him, he makes protracted supplications
قُلۡ أَرَءَيۡتُمۡ إِن كَانَ مِنۡ عِندِ ٱللَّهِ ثُمَّ كَفَرۡتُم بِهِۦ مَنۡ أَضَلُّ مِمَّنۡ هُوَ فِي شِقَاقِۭ بَعِيدࣲ
Say, ‘Tell me, if it is from Allah and you disbelieve in it, who will be more astray than those who are in extreme defiance.’
سَنُرِيهِمۡ ءَايَٰتِنَا فِي ٱلۡأٓفَاقِ وَفِيٓ أَنفُسِهِمۡ حَتَّىٰ يَتَبَيَّنَ لَهُمۡ أَنَّهُ ٱلۡحَقُّۗ أَوَلَمۡ يَكۡفِ بِرَبِّكَ أَنَّهُۥ عَلَىٰ كُلِّ شَيۡءࣲ شَهِيدٌ
Soon We shall show them Our signs in the horizons and in their own souls until it becomes clear to them that He is the Real. Is it not sufficient that your Lord is witness to all things
أَلَآ إِنَّهُمۡ فِي مِرۡيَةࣲ مِّن لِّقَآءِ رَبِّهِمۡۗ أَلَآ إِنَّهُۥ بِكُلِّ شَيۡءࣲ مُّحِيطُۢ
Indeed, they are in doubt about the encounter with their Lord! Indeed, He embraces 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 closing bayān unit (vv. 40–54, ~17.4k chars) was faithfully condensed.
What the passage says. Those who deviate (yulḥidūn) in God's signs are not hidden from Him — "Is he cast into the Fire better, or he who comes secure on the Day of Resurrection? Do as you will" (40). Those who disbelieved in the Reminder [are doomed]; it is a Mighty Book, no falsehood comes to it from before or behind, a sending-down from One Wise, Praiseworthy (41–42). Nothing is said to the Prophet but what was said to the messengers before; had it been a non-Arabic Qurʾān they would have objected — it is guidance and healing for believers, deafness and blindness for others (43–44). Moses was given the Book and men differed over it; but for a word that preceded, judgment would have fallen (45). Whoever does good, it is for himself; the knowledge of the Hour is God's; no fruit emerges, no female bears, but by His knowledge; the day He calls "Where are My partners?" they confess none witnesses them (46–48). Man tires not of praying for good, yet despairs when evil touches him; given mercy after adversity he says "This is mine — I do not think the Hour will come" (49–51). "Say: Have you considered — if it is from God and you disbelieved, who is more astray than one in extreme schism? We shall show them Our signs in the horizons and in themselves until it becomes clear to them that it is the truth. Does it not suffice that your Lord is Witness over all things?" — yet they are in doubt of meeting Him; He encompasses all things (52–54).
How the present sources read it. On "no falsehood comes to it from before or behind" (42), the four exegetes lay out a converging spectrum: Ṭabarsī [tabarsi_majma_al_bayan] and Ṭūsī [tusi_al_tibyan] give five views (Satan cannot subtract truth or add falsehood; no prior book invalidates it nor a later one abrogates it; no falsehood in its reports of past or future; from start to finish; from any direction — sealed by 15:9), and al-Mīzān [tabatabai_al_mizan] reads it as the Qurʾān's immunity to contradiction, lie, abrogation or interpolation. Both al-Burhān [bahrani_al_burhan] and al-Qummī [qummi] anchor the verse in the same narration (al-Bāqir/al-Ṣādiq; Abū l-Jārūd): "no falsehood from the Torah, Gospel or Psalms before it, nor a book after it to invalidate it." On the non-Arabic-Qurʾān argument (44), Ṭabarsī and Ṭūsī supply the lexical distinction (aʿjamī the inarticulate vs. ʿajamī the ethnically non-Arab), and al-Mīzān adds al-Zamakhsharī's elegant analogy of "a long garment on a short woman" to explain the singular "ʿarabī"; al-Qummī gives the plain reason — God sent it in their tongue (14:4).
On "your Lord is not unjust to the servants" (46), a sharp theological divergence surfaces between the classical-grammatical layer and the Shīʿī narrations. Ṭabarsī, Ṭūsī and al-Mīzān explain the emphatic ẓallām grammatically (one who wrongs even slightly, while self-sufficient and knowing, would be a "great wronger"; and as a rebuttal to those who imagine God works the servants' wrong). Al-Burhān turns the verse into an explicit anti-jabr proof-text via al-Riḍā: God "gives them choice and reprieves them," does not compel disobedience or burden beyond capacity — with the stern ruling against anyone who claims otherwise — a reading Ṭūsī and al-Qummī echo elsewhere (their repeated "contrary to the Mujbira" notes).
The passage's climax, the āfāq wa-anfus verse (53), draws the sharpest contrast of readings — and the synthesis records each strictly as its source gives it. Al-Qummī and Ṭūsī offer a naturalistic-and-historical reading: the "signs in the horizons" are the eclipse, earthquakes and celestial signs (al-Qummī), or the ordered courses of sun, moon and stars and the foretold events coming true (Ṭūsī), and "in themselves" the alternations of hunger and satiety, sickness and health, wealth and want. Al-Mīzān gives three possibilities — chiefly the historical triumph the Qurʾān foretold (the Hijra, Badr, the conquest of Mecca, and the later conquests — "signs" precisely because promised in advance), then the universal future ascendancy of the religion (24:55), then what a man sees at the last moment of life when all means fail and none remains but God (on which "it is the truth" refers to God). Against these, al-Burhān assembles a dense cluster of narrations (al-Ṣādiq, al-Bāqir, al-Kāẓim) giving a thoroughly eschatological taʾwīl: "in the horizons" = the diminishing of the regions / khasf (sinking) and qadhf (pelting); "in themselves" = maskh (transformation); and "until it becomes clear that it is the truth" = "the rising of the Qāʾim" — with the striking gloss "what sign in the horizons, other than us, did God show?" On the closing "is it not enough that your Lord is Witness over all things?" (53–54), Ṭabarsī, Ṭūsī and al-Mīzān agree the proof of His all-encompassing witnessing should suffice, but "they are in doubt of meeting their Lord" — al-Mīzān reading the encompassing (muḥīṭ) as the very thing that uproots the doubt. The Enlightening Commentary [enlightening_commentary] presents this closing movement — the Mighty Book, the Arabic revelation, man's ingratitude, and the signs on the horizons and in the soul — in parallel published English.
Sources present: tabarsi_majma_al_bayan, qummi, tusi_al_tibyan, bahrani_al_burhan, tabatabai_al_mizan, enlightening_commentary; silent: none.