أَلَمْ تَرَ إِلَىٰ رَبِّكَ كَيْفَ مَدَّ الظِّلَّ وَلَوْ شَاءَ لَجَعَلَهُ سَاكِنًا ثُمَّ جَعَلْنَا الشَّمْسَ عَلَيْهِ دَلِيلًا
Have you not regarded how your Lord spreads the twilight? (Had He wished He would have made it stand still.) Then We made the sun a beacon for it.
ثُمَّ قَبَضْنَاهُ إِلَيْنَا قَبْضًا يَسِيرًا
Then We retract it toward Ourselves, with a gentle retracting.
وَهُوَ الَّذِي جَعَلَ لَكُمُ اللَّيْلَ لِبَاسًا وَالنَّوْمَ سُبَاتًا وَجَعَلَ النَّهَارَ نُشُورًا
It is He who made for you the night as a covering and sleep for rest and He made the day a recall to life.
وَهُوَ الَّذِي أَرْسَلَ الرِّيَاحَ بُشْرًا بَيْنَ يَدَيْ رَحْمَتِهِ ۚ وَأَنزَلْنَا مِنَ السَّمَاءِ مَاءً طَهُورًا
And it is He who sends the winds as harbingers of His mercy, and We send down from the sky purifying water,
لِّنُحْيِيَ بِهِ بَلْدَةً مَّيْتًا وَنُسْقِيَهُ مِمَّا خَلَقْنَا أَنْعَامًا وَأَنَاسِيَّ كَثِيرًا
with which We revive a dead country and provide water to many of the cattle and humans We have created.
وَلَقَدْ صَرَّفْنَاهُ بَيْنَهُمْ لِيَذَّكَّرُوا فَأَبَىٰ أَكْثَرُ النَّاسِ إِلَّا كُفُورًا
Certainly We distribute it among them so that they may take admonition. But most people are only intent on ingratitude.
وَلَوْ شِئْنَا لَبَعَثْنَا فِي كُلِّ قَرْيَةٍ نَّذِيرًا
Had We wished, We would have sent a warner to every town.
فَلَا تُطِعِ الْكَافِرِينَ وَجَاهِدْهُم بِهِ جِهَادًا كَبِيرًا
So do not obey the faithless, but wage a great jihad against them with it.
وَهُوَ الَّذِي مَرَجَ الْبَحْرَيْنِ هَـٰذَا عَذْبٌ فُرَاتٌ وَهَـٰذَا مِلْحٌ أُجَاجٌ وَجَعَلَ بَيْنَهُمَا بَرْزَخًا وَحِجْرًا مَّحْجُورًا
It is He who merged the two seas: this one sweet and agreeable, and that one briny and bitter, and between the two He set a barrier and a forbidding hindrance.
وَهُوَ الَّذِي خَلَقَ مِنَ الْمَاءِ بَشَرًا فَجَعَلَهُ نَسَبًا وَصِهْرًا ۗ وَكَانَ رَبُّكَ قَدِيرًا
It is He who created the human being from water, then invested him with ties of blood and marriage, and your Lord is all-powerful.
وَيَعْبُدُونَ مِن دُونِ اللَّهِ مَا لَا يَنفَعُهُمْ وَلَا يَضُرُّهُمْ ۗ وَكَانَ الْكَافِرُ عَلَىٰ رَبِّهِ ظَهِيرًا
They worship besides Allah that which neither brings them any benefit nor causes them any harm, and the faithless one is ever an abettor against his Lord.
وَمَا أَرْسَلْنَاكَ إِلَّا مُبَشِّرًا وَنَذِيرًا
We did not send you except as a bearer of good news and as a warner.
قُلْ مَا أَسْأَلُكُمْ عَلَيْهِ مِنْ أَجْرٍ إِلَّا مَن شَاءَ أَن يَتَّخِذَ إِلَىٰ رَبِّهِ سَبِيلًا
Say, ‘I do not ask you any reward for it, except that anyone who wishes should take the way to his Lord.’
وَتَوَكَّلْ عَلَى الْحَيِّ الَّذِي لَا يَمُوتُ وَسَبِّحْ بِحَمْدِهِ ۚ وَكَفَىٰ بِهِ بِذُنُوبِ عِبَادِهِ خَبِيرًا
Put your trust in the Living One who does not die, and celebrate His praise. He suffices as one all-aware of the sins of His servants.
الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ وَمَا بَيْنَهُمَا فِي سِتَّةِ أَيَّامٍ ثُمَّ اسْتَوَىٰ عَلَى الْعَرْشِ ۚ الرَّحْمَـٰنُ فَاسْأَلْ بِهِ خَبِيرًا
He, who created the heavens and the earth and whatever is between them in six days, and then settled on the Throne, the All-beneficent; so ask someone who is well aware about Him.
وَإِذَا قِيلَ لَهُمُ اسْجُدُوا لِلرَّحْمَـٰنِ قَالُوا وَمَا الرَّحْمَـٰنُ أَنَسْجُدُ لِمَا تَأْمُرُنَا وَزَادَهُمْ نُفُورًا ۩
When they are told: ‘Prostrate yourselves before the All-beneficent,’ they say, ‘What is ‘‘the All-beneficent’’? Shall we prostrate ourselves before whatever you bid us?’ And it increases their aversion.
English translation: Ali Quli Qarai
Triangulated from Ṭabarsī (Majmaʿ al-Bayān) [tabarsi_majma_al_bayan], Qummī [qummi], Ṭūsī (al-Tibyān) [tusi_al_tibyan], Baḥrānī (al-Burhān) [bahrani_al_burhan], and al-Ṭabāṭabāʾī (al-Mīzān) [tabatabai_al_mizan] — all five present for this passage.
Human-review flags: al-Burhān [bahrani_al_burhan] and al-Mīzān [tabatabai_al_mizan]. al-Burhān because three very long faḍāʾil narrations (the splitting of the Muḥammadan/ʿAlawī light, the al-Juḥfa tree, the mule-and-grapes report) were rendered with bracketed ellipses on their isnād preambles while preserving the key matn; al-Mīzān because its single tafsīr unit spans 25:41–62 and was condensed to the 45–60 portion.
What the passage says. A chain of natural signs — the stretched-out shade that God could have frozen but instead lets the sun guide and gently draw back in (25:45–46); night as garment, sleep as repose, day as resurrection (47); the winds heralding the rain that revives dead land and waters cattle and people (48–49); the rain "distributed" so men might remember (50); the command to wage "a great jihad" with the Qurʾān (51–52); the two seas, sweet and briny, with a barzakh between them (53); the creation of man from water into lineage and marriage (54); trust in the Living One who dies not, who created all in six days then rose over the Throne (58–59); and the mockers' "what is al-Raḥmān?" (60).
The shade (25:45–46). Here the sources split. The Imāmī narrations via Qummī [qummi] and al-Burhān [bahrani_al_burhan] (Abū al-Jārūd ← al-Bāqir), echoed in the maʿnā tradition Ṭūsī [tusi_al_tibyan] reports from Ibn ʿAbbās, fix the shade as "what is between the break of dawn and the rising of the sun" — the dawn-shade. Ṭūsī also preserves Abū ʿUbayda's distinction (ẓill in the morning, fayʾ in the evening). al-Ṭabāṭabāʾī [tabatabai_al_mizan] dissents on contextual grounds: he argues the whole set of "nine verses" is one extended analogy (tanẓīr) for the prophetic mission lifting the darkness of misguidance, so the shade must be the post-decline shadow lengthening westward into night, which the sun then "abrogates" — a reading he concedes the earlier exegetes did not give, but which he holds the siyāq demands.
The two seas and the barzakh (25:53). All five converge that maraja means God released the two waters side by side, not that He stirred them together; the barzakh is a God-set partition (ḥājiz) and ḥijran maḥjūran is glossed identically across Qummī, Ṭabarsī, and al-Burhān as ḥarāman muḥarraman — forbidden that one alter the other's taste. al-Ṭabāṭabāʾī [tabatabai_al_mizan] reads it allegorically too: believer and disbeliever live "mingled on one earth yet unblended," like the sweet and salt seas — tying v.53 back to his mission-analogy thesis.
Created from water (25:54). Ṭabarsī [tabarsi_majma_al_bayan] and Ṭūsī [tusi_al_tibyan] give the spectrum of lexical views (nasab = blood-line, ṣihr = affinity by marriage; al-Farrāʾ's lawful/unlawful split; al-Khalīl's man-side/woman-side, which al-Mīzān prefers). Distinctively, Qummī [qummi] and al-Burhān [bahrani_al_burhan] carry the ahl al-bayt dimension heavily: the Burayd al-ʿIjlī ḥadīth (Adam and his spouse from one stock) and a dense cluster of narrations — shared with the Sunni Ibn Sīrīn/al-Thaʿlabī line — making the Prophet and ʿAlī the very "lineage and marriage," since ʿAlī was both his cousin and Fāṭima's husband.
Istiwāʾ on the Throne (25:59). All defer detailed treatment elsewhere: Ṭabarsī and Ṭūsī to Sūrat al-Aʿrāf, al-Burhān to Ṭā Hā. al-Burhān [bahrani_al_burhan] adds the Ibn Sinān ḥadīth dividing the six days (earths Sun–Mon, their sustenance Tue, heavens Wed–Thu, their sustenance Fri). al-Ṭabāṭabāʾī [tabatabai_al_mizan] reads al-Raḥmān fa-sʾal bihi khabīran as "He is al-Raḥmān… so ask Him," anchoring the whole tawakkul argument: the Living, Knowing, Sovereign One alone is fit to be relied upon.
Divergences worth noting. On 25:50's "We distributed it," Ṭabarsī, Ṭūsī, and al-Mīzān take the pronoun as the rain; al-Burhān [bahrani_al_burhan] alone carries the Gabriel-variant reading inserting "the wilāya of ʿAlī." On 25:60's reading, Ṭabarsī and Ṭūsī [tusi_al_tibyan] preserve the Ḥamza/al-Kisāʾī yāʾ-variant and Ṭūsī ties it to Musaylima ("Raḥmān of al-Yamāma"); Qummī and al-Burhān simply answer the mockers' question with the opening of Sūrat al-Raḥmān.
Sources present: tabarsi_majma_al_bayan, qummi, tusi_al_tibyan, bahrani_al_burhan, tabatabai_al_mizan; silent: none.