وَلَقَدْ صَرَّفْنَا فِي هَـٰذَا الْقُرْآنِ لِيَذَّكَّرُوا وَمَا يَزِيدُهُمْ إِلَّا نُفُورًا
Certainly We have variously paraphrased [the principles of guidance] in this Quran so that they may take admonition, but it increases them only in aversion.
قُل لَّوْ كَانَ مَعَهُ آلِهَةٌ كَمَا يَقُولُونَ إِذًا لَّابْتَغَوْا إِلَىٰ ذِي الْعَرْشِ سَبِيلًا
Say, ‘Were there [other] gods besides Him, as they say, they would surely have encroached on the Lord of the Throne.
سُبْحَانَهُ وَتَعَالَىٰ عَمَّا يَقُولُونَ عُلُوًّا كَبِيرًا
Immaculate is He, and greatly exalted above what they say!’
تُسَبِّحُ لَهُ السَّمَاوَاتُ السَّبْعُ وَالْأَرْضُ وَمَن فِيهِنَّ ۚ وَإِن مِّن شَيْءٍ إِلَّا يُسَبِّحُ بِحَمْدِهِ وَلَـٰكِن لَّا تَفْقَهُونَ تَسْبِيحَهُمْ ۗ إِنَّهُ كَانَ حَلِيمًا غَفُورًا
The seven heavens glorify Him, and the earth [too], and whoever is in them. There is not a thing but celebrates His praise, but you do not understand their glorification. Indeed, He is all-forbearing, all-forgiving.
وَإِذَا قَرَأْتَ الْقُرْآنَ جَعَلْنَا بَيْنَكَ وَبَيْنَ الَّذِينَ لَا يُؤْمِنُونَ بِالْآخِرَةِ حِجَابًا مَّسْتُورًا
When you recite the Quran, We draw a hidden curtain between you and those who do not believe in the Hereafter,
وَجَعَلْنَا عَلَىٰ قُلُوبِهِمْ أَكِنَّةً أَن يَفْقَهُوهُ وَفِي آذَانِهِمْ وَقْرًا ۚ وَإِذَا ذَكَرْتَ رَبَّكَ فِي الْقُرْآنِ وَحْدَهُ وَلَّوْا عَلَىٰ أَدْبَارِهِمْ نُفُورًا
and We cast veils on their hearts, lest they should understand it, and a deafness into their ears. When you mention your Lord alone in the Quran, they turn their backs in aversion.
نَّحْنُ أَعْلَمُ بِمَا يَسْتَمِعُونَ بِهِ إِذْ يَسْتَمِعُونَ إِلَيْكَ وَإِذْ هُمْ نَجْوَىٰ إِذْ يَقُولُ الظَّالِمُونَ إِن تَتَّبِعُونَ إِلَّا رَجُلًا مَّسْحُورًا
We know best what they listen for, when they listen to you, and when they hold their secret talks, when the wrongdoers say, ‘[If you follow him] You will be following just a bewitched man.’
انظُرْ كَيْفَ ضَرَبُوا لَكَ الْأَمْثَالَ فَضَلُّوا فَلَا يَسْتَطِيعُونَ سَبِيلًا
Look, how they coin epithets for you; so they go astray, and cannot find a way.
وَقَالُوا أَإِذَا كُنَّا عِظَامًا وَرُفَاتًا أَإِنَّا لَمَبْعُوثُونَ خَلْقًا جَدِيدًا
They say, ‘What, when we have become bones and dust, shall we really be raised in a new creation?’
قُلْ كُونُوا حِجَارَةً أَوْ حَدِيدًا
Say, ‘[That is bound to happen] even if you should become stones, or iron,
أَوْ خَلْقًا مِّمَّا يَكْبُرُ فِي صُدُورِكُمْ ۚ فَسَيَقُولُونَ مَن يُعِيدُنَا ۖ قُلِ الَّذِي فَطَرَكُمْ أَوَّلَ مَرَّةٍ ۚ فَسَيُنْغِضُونَ إِلَيْكَ رُءُوسَهُمْ وَيَقُولُونَ مَتَىٰ هُوَ ۖ قُلْ عَسَىٰ أَن يَكُونَ قَرِيبًا
or a creature more fantastic to your minds!’ They will say, ‘Who will bring us back?’ Say, ‘He who originated you the first time.’ They will nod their heads at you, and say, ‘When will that be?’ Say, ‘Maybe it is near!
يَوْمَ يَدْعُوكُمْ فَتَسْتَجِيبُونَ بِحَمْدِهِ وَتَظُنُّونَ إِن لَّبِثْتُمْ إِلَّا قَلِيلًا
The day He calls you, you will respond to Him, praising Him, and you will think you remained [in the world] only for a little while.’
وَقُل لِّعِبَادِي يَقُولُوا الَّتِي هِيَ أَحْسَنُ ۚ إِنَّ الشَّيْطَانَ يَنزَغُ بَيْنَهُمْ ۚ إِنَّ الشَّيْطَانَ كَانَ لِلْإِنسَانِ عَدُوًّا مُّبِينًا
Tell My servants to speak in a manner which is the best. Indeed Satan incites ill feeling between them, and Satan is indeed man’s manifest enemy.
رَّبُّكُمْ أَعْلَمُ بِكُمْ ۖ إِن يَشَأْ يَرْحَمْكُمْ أَوْ إِن يَشَأْ يُعَذِّبْكُمْ ۚ وَمَا أَرْسَلْنَاكَ عَلَيْهِمْ وَكِيلًا
Your Lord knows you best. He will have mercy on you if He wishes, or punish you, if He wishes, and We did not send you to watch over them.
وَرَبُّكَ أَعْلَمُ بِمَن فِي السَّمَاوَاتِ وَالْأَرْضِ ۗ وَلَقَدْ فَضَّلْنَا بَعْضَ النَّبِيِّينَ عَلَىٰ بَعْضٍ ۖ وَآتَيْنَا دَاوُودَ زَبُورًا
Your Lord knows best whoever is in the heavens and the earth. Certainly, We gave some prophets an advantage over the others, and We gave David the Psalms.
قُلِ ادْعُوا الَّذِينَ زَعَمْتُم مِّن دُونِهِ فَلَا يَمْلِكُونَ كَشْفَ الضُّرِّ عَنكُمْ وَلَا تَحْوِيلًا
Say, ‘Invoke those whom you claim [to be gods] besides Him. They have no power to remove your distress, nor to bring about any change [in your state].
أُولَـٰئِكَ الَّذِينَ يَدْعُونَ يَبْتَغُونَ إِلَىٰ رَبِّهِمُ الْوَسِيلَةَ أَيُّهُمْ أَقْرَبُ وَيَرْجُونَ رَحْمَتَهُ وَيَخَافُونَ عَذَابَهُ ۚ إِنَّ عَذَابَ رَبِّكَ كَانَ مَحْذُورًا
They [themselves] are the ones who supplicate, seeking a recourse to their Lord, whoever is nearer [to Him], expecting His mercy and fearing His punishment.’ Indeed your Lord’s punishment is a thing to beware of.
وَإِن مِّن قَرْيَةٍ إِلَّا نَحْنُ مُهْلِكُوهَا قَبْلَ يَوْمِ الْقِيَامَةِ أَوْ مُعَذِّبُوهَا عَذَابًا شَدِيدًا ۚ كَانَ ذَٰلِكَ فِي الْكِتَابِ مَسْطُورًا
There is not a town but We will destroy it before the Day of Resurrection, or punish it with a severe punishment. That has been written in the Book.
وَمَا مَنَعَنَا أَن نُّرْسِلَ بِالْآيَاتِ إِلَّا أَن كَذَّبَ بِهَا الْأَوَّلُونَ ۚ وَآتَيْنَا ثَمُودَ النَّاقَةَ مُبْصِرَةً فَظَلَمُوا بِهَا ۚ وَمَا نُرْسِلُ بِالْآيَاتِ إِلَّا تَخْوِيفًا
Nothing keeps Us from sending signs except that the former peoples denied them. We gave Thamud the she-camel as an eye-opener, but they wronged her. We do not send the signs except as warning.
وَإِذْ قُلْنَا لَكَ إِنَّ رَبَّكَ أَحَاطَ بِالنَّاسِ ۚ وَمَا جَعَلْنَا الرُّؤْيَا الَّتِي أَرَيْنَاكَ إِلَّا فِتْنَةً لِّلنَّاسِ وَالشَّجَرَةَ الْمَلْعُونَةَ فِي الْقُرْآنِ ۚ وَنُخَوِّفُهُمْ فَمَا يَزِيدُهُمْ إِلَّا طُغْيَانًا كَبِيرًا
When We said to you, ‘Indeed your Lord encircles those people,’ We did not appoint the vision that We showed you except as a tribulation for the people and the tree cursed in the Quran. We warn them, but it only increases them in their outrageous rebellion.
English translation: Ali Quli Qarai
Triangulating Ṭabarsī (Majmaʿ al-Bayān) [tabarsi_majma_al_bayan], al-Qummī (Tafsīr al-Qummī) [qummi], al-Ṭūsī (al-Tibyān) [tusi_al_tibyan], al-Baḥrānī (al-Burhān) [bahrani_al_burhan], and Ṭabāṭabāʾī (al-Mīzān) [tabatabai_al_mizan].
Human-review flags: al-Mīzān [tabatabai_al_mizan] is flagged: its units span 17:40–65, and its very long philosophical excursuses (on universal tasbīḥ as real speech, and on the Preserved Tablet) were faithfully condensed, not rendered word-for-word.
What the passage says. After declaring that the Qurʾān has variously expounded guidance yet only deepens the rejecters' aversion (41), it argues that multiple gods would necessarily contend for the Throne (42–43); affirms that all creation glorifies God though humans miss it (44); describes a hidden veil over the deniers' hearts at recitation (45–46), their secret slander of the Prophet as "bewitched" (47–48), their mockery of bodily resurrection answered by appeal to the first creation (49–52); commands the believers to "say that which is best" lest Satan sow discord (53–55); and dismantles the gods' power to remove harm (56–57), warns that every town faces destruction or punishment (58), explains why miraculous signs are withheld (59), and closes on the vision and "the tree cursed in the Qurʾān" (60).
How the present sources read it. On the dalīl al-tamānuʿ (42), Ṭabarsī [tabarsi_majma_al_bayan] records two readings — seeking nearness to the Throne (Mujāhid, Qatāda) versus seeking to overpower its Owner (most exegetes) — and al-Qummī [qummi] glosses "they would have ascended to the Throne." Ṭabāṭabāʾī [tabatabai_al_mizan] sharply distinguishes this contention-argument from the order-corruption argument of 21:22, rejecting the "nearness" reading on contextual grounds.
On universal glorification (44), Ṭabarsī [tabarsi_majma_al_bayan] and al-Ṭūsī [tusi_al_tibyan] weigh "indication of tawḥīd" against literal tasbīḥ ("even the creak of the door," from Ibrāhīm and ʿAlī b. Ibrāhīm). Al-Qummī [qummi] reads it as "the motion of everything." Al-Baḥrānī [bahrani_al_burhan] supplies the narrations behind this — al-Ṣādiq's "the cracking of walls is their glorification," and the prophetic ban on branding or striking beasts' faces "for they glorify." Ṭabāṭabāʾī [tabatabai_al_mizan] builds these into his thesis that all things glorify in real declarative speech, knowledge pervading existence, against any merely figurative reading.
On the veil and recitation (45–46), the sources converge on a concrete occasion: al-Qummī [qummi] and al-Baḥrānī [bahrani_al_burhan] report that Quraysh fled when the Prophet recited bismillāh al-raḥmān al-raḥīm aloud, al-Baḥrānī chaining it to Zayd b. ʿAlī, Manṣūr b. Ḥāzim and al-Iḥtijāj's "five veils" tradition. Ṭabarsī [tabarsi_majma_al_bayan] and al-Ṭūsī [tusi_al_tibyan] add the names (Abū Sufyān, al-Naḍr, Abū Jahl, Umm Jamīl) and stress that this is requital, not coercive taklīf mā lā yuṭāq — a theological point al-Ṭūsī presses hardest.
On "bewitched" (47), Ṭabarsī [tabarsi_majma_al_bayan] and al-Ṭūsī [tusi_al_tibyan] give four lexical senses (bewitched, deceived, "possessing a lung" hence mortal, or = "magician"), citing Imruʾ al-Qays and Umayya b. Abī al-Ṣalt. On resurrection (49–52) all agree the "creation great in your breasts" is debated; al-Qummī [qummi] and al-Baḥrānī [bahrani_al_burhan] preserve al-Bāqir's gloss "death," and al-Baḥrānī adds the Ubayy b. Khalaf occasion.
On the cursed tree (60), the Shīʿī sources are emphatic and unanimous: al-Qummī [qummi] (the dream of monkeys climbing the pulpit), al-Baḥrānī [bahrani_al_burhan] (fifteen narrations — Zurayq and Zafar, "the two most dissolute of Quraysh," twelve Umayyads, and the cross-line Thaʿlabī/Saʿīd b. al-Musayyab reports), and Ṭabarsī [tabarsi_majma_al_bayan] all identify it as the Banū Umayya. Ṭabāṭabāʾī [tabatabai_al_mizan] argues independently that the "tree" is a lineage of hypocrites, rejects the Zaqqūm/Isrāʾ reading at length, and cites ʿĀʾisha's report — the Prophet to Marwān's father and grandfather: "you are the cursed tree." Ṭabarsī [tabarsi_majma_al_bayan] and al-Ṭūsī [tusi_al_tibyan] preserve the Zaqqūm and Jews views as alternatives, the chief divergence in the passage.
Sources present: tabarsi_majma_al_bayan, qummi, tusi_al_tibyan, bahrani_al_burhan, tabatabai_al_mizan; silent: (none).