وَمَن يُضْلِلِ اللَّهُ فَمَا لَهُ مِن وَلِيٍّ مِّن بَعْدِهِ ۗ وَتَرَى الظَّالِمِينَ لَمَّا رَأَوُا الْعَذَابَ يَقُولُونَ هَلْ إِلَىٰ مَرَدٍّ مِّن سَبِيلٍ
Those whom Allah leads astray have no guardian apart from Him. You will see the wrongdoers, when they sight the punishment, saying, ‘Is there any way for a retreat?’
وَتَرَاهُمْ يُعْرَضُونَ عَلَيْهَا خَاشِعِينَ مِنَ الذُّلِّ يَنظُرُونَ مِن طَرْفٍ خَفِيٍّ ۗ وَقَالَ الَّذِينَ آمَنُوا إِنَّ الْخَاسِرِينَ الَّذِينَ خَسِرُوا أَنفُسَهُمْ وَأَهْلِيهِمْ يَوْمَ الْقِيَامَةِ ۗ أَلَا إِنَّ الظَّالِمِينَ فِي عَذَابٍ مُّقِيمٍ
You will see them being exposed to it, humbled by abasement, furtively looking askance. The faithful will say, ‘Indeed the losers are those who have ruined themselves and their families on the Day of Resurrection. Indeed, the wrongdoers will abide in lasting punishment
وَمَا كَانَ لَهُم مِّنْ أَوْلِيَاءَ يَنصُرُونَهُم مِّن دُونِ اللَّهِ ۗ وَمَن يُضْلِلِ اللَّهُ فَمَا لَهُ مِن سَبِيلٍ
They have no awliya to help them besides Allah. There is no way out for those whom Allah leads astray.’
اسْتَجِيبُوا لِرَبِّكُم مِّن قَبْلِ أَن يَأْتِيَ يَوْمٌ لَّا مَرَدَّ لَهُ مِنَ اللَّهِ ۚ مَا لَكُم مِّن مَّلْجَإٍ يَوْمَئِذٍ وَمَا لَكُم مِّن نَّكِيرٍ
Respond to your Lord before there comes a day for which there will be no revoking from Allah. On that day you will have no refuge, nor will you have [any chance for] denial [of your sins]
فَإِنْ أَعْرَضُوا فَمَا أَرْسَلْنَاكَ عَلَيْهِمْ حَفِيظًا ۖ إِنْ عَلَيْكَ إِلَّا الْبَلَاغُ ۗ وَإِنَّا إِذَا أَذَقْنَا الْإِنسَانَ مِنَّا رَحْمَةً فَرِحَ بِهَا ۖ وَإِن تُصِبْهُمْ سَيِّئَةٌ بِمَا قَدَّمَتْ أَيْدِيهِمْ فَإِنَّ الْإِنسَانَ كَفُورٌ
But if they disregard [your warnings], [keep in mind that] We have not sent you as their keeper. Your duty is only to communicate. Indeed when We let man taste Our mercy, he boasts about it; but should an ill visit him because of what his hands have sent ahead, then man is very ungrateful
لِّلَّهِ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ ۚ يَخْلُقُ مَا يَشَاءُ ۚ يَهَبُ لِمَن يَشَاءُ إِنَاثًا وَيَهَبُ لِمَن يَشَاءُ الذُّكُورَ
To Allah belongs the kingdom of the heavens and the earth. He creates whatever He wishes; He gives females to whomever He wishes, and males to whomever He wishes
أَوْ يُزَوِّجُهُمْ ذُكْرَانًا وَإِنَاثًا ۖ وَيَجْعَلُ مَن يَشَاءُ عَقِيمًا ۚ إِنَّهُ عَلِيمٌ قَدِيرٌ
or He combines them males and females, and makes sterile whomever He wishes. Indeed, He is all-knowing, all-powerful
وَمَا كَانَ لِبَشَرٍ أَن يُكَلِّمَهُ اللَّهُ إِلَّا وَحْيًا أَوْ مِن وَرَاءِ حِجَابٍ أَوْ يُرْسِلَ رَسُولًا فَيُوحِيَ بِإِذْنِهِ مَا يَشَاءُ ۚ إِنَّهُ عَلِيٌّ حَكِيمٌ
It is not [possible] for any human that Allah should speak to him except through revelation or from behind a veil, or send a messenger who reveals by His permission whatever He wishes. Indeed He is all-exalted, all-wise
وَكَذَٰلِكَ أَوْحَيْنَا إِلَيْكَ رُوحًا مِّنْ أَمْرِنَا ۚ مَا كُنتَ تَدْرِي مَا الْكِتَابُ وَلَا الْإِيمَانُ وَلَـٰكِن جَعَلْنَاهُ نُورًا نَّهْدِي بِهِ مَن نَّشَاءُ مِنْ عِبَادِنَا ۚ وَإِنَّكَ لَتَهْدِي إِلَىٰ صِرَاطٍ مُّسْتَقِيمٍ
Thus have We imbued you with a Spirit of Our command. You did not know what the Book is, nor what is faith; but We made it a light that We may guide by its means whomever We wish of Our servants. Indeed, you guide to a straight path
صِرَاطِ اللَّهِ الَّذِي لَهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ ۗ أَلَا إِلَى اللَّهِ تَصِيرُ الْأُمُورُ
the path of Allah, to whom belongs whatever is in the heavens and whatever is in the earth. Indeed all matters return to Allah
English translation: Ali Quli Qarai
The sūra closes by completing its two great arcs. First the fate of the wrongdoers: those whom God leaves astray have no guardian; "you will see them exposed" to the Fire, "humbled by abasement, looking with a stealthy glance," while the believers pronounce the true losers (vv.44–46). Then a final call — "Respond to your Lord before there comes a Day for which there is no averting" — with the Prophet reminded he is only a conveyer, and man portrayed as exultant in mercy, ungrateful in affliction (vv.47–48); God's sole dominion, granting daughters, sons, both, or barrenness (vv.49–50); and at last the culminating statement on revelation itself: God speaks to man only "by revelation, or from behind a veil, or by sending a messenger" (v.51), having so revealed to the Prophet "a Spirit of Our command" that became "a light" guiding to "a straight path… the path of Allah… to whom all matters return" (vv.52–53).
The modes of divine speech (v.51) are the passage's summit, and al-Ṭabāṭabāʾī's treatment is the fullest: the exception is connected — all three are modes of God's speaking — and he distinguishes them precisely: (1) direct waḥy with no intermediary; (2) from behind a veil — an intermediary that does not itself reveal (the speech originating beyond it, as with Moses at the tree, and the prophets' true dreams); (3) an angel-messenger (Gabriel) who himself reveals by God's leave. "He is ʿAlī, Ḥakīm" he reads as the ground: God is too exalted to speak as creatures do, yet by wisdom He guides man through the never-erring way of revelation. al-Ṭabarsī and al-Ṭūsī give the same threefold scheme with the classic examples (David inspired in the breast; Moses from behind the veil; Gabriel to Muḥammad) and the grammar of the istithnāʾ. al-Qummī adds the inner distinction (waḥy of address vs. of inspiration), and al-Burhān supplies the narrations — ʿAlī's report of the chain of revelation (Gabriel ← Isrāfīl ← a higher angel ← cast into the heart) and "God's speech is not of one kind," and the Ascension narration.
The Spirit and the light (vv.52–53). On "a Spirit of Our command," al-Ṭabarsī, al-Qummī and al-Burhān all carry the report of al-Bāqir and al-Ṣādiq that the rūḥ is "a creation greater than Gabriel and Michael, that was with the Prophet — it did not ascend, and it is with us [the Imams]." al-Mīzān weighs "the Spirit" as the Qurʾān, or Gabriel, or the heavenly "Spirit of [God's] command," and notably defends al-Ṭabarsī's transmission of that report against al-Ālūsī's dismissal. On "you did not know what the Book is, nor faith," al-Mīzān insists this denies only detailed pre-mission knowledge, not the Prophet's prior monotheism (corroborated by ʿAlī's "I never worshipped an idol… and I did not know what the Book or faith was"). al-Qummī and al-Burhān read "the light" and "the straight path" as ʿAlī — "you guide" = "you command the walāya of ʿAlī" — and "the path of Allah" as ʿAlī, God's treasurer, with Zayd b. ʿAlī's "by the Lord of the Kaʿba, the people are guided to ʿAlī"; al-Ṭabarsī, al-Ṭūsī and al-Mīzān read the path as God's revealed way, al-Mīzān grounding its straightness in God's total ownership.
Notable on v.50: al-Qummī and al-Burhān preserve al-Hādī's (al-ʿAskarī's) answer to Yaḥyā b. Aktham — that "or He pairs them, males and females" gives no license for sodomy ("God forbid the Majestic meant what you twisted seeking license for sin," citing 25:68–69) — within a wider ten-question juristic-theological dossier.
Convergence: all six sources read v.51 as the threefold grammar of waḥy, sealing the sūra whose very theme (al-Mīzān) is revelation — it opened "Thus does Allah reveal to you" (v.3) and closes "Thus We revealed to you a Spirit of Our command" (v.52). Divergence: al-Ṭabarsī, al-Ṭūsī and al-Mīzān expound the modes of speech and the nature of the Spirit analytically, while al-Qummī and al-Burhān read the Spirit's "light" and the "straight path" as ʿAlī and the walāya — the two registers, as throughout the sūra, set side by side and each preserved as its source gives it.