قُلْ يَا أَيُّهَا النَّاسُ إِنَّمَا أَنَا لَكُمْ نَذِيرٌ مُّبِينٌ
Say, ‘O mankind! I am only a manifest warner to you!’
فَالَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ لَهُم مَّغْفِرَةٌ وَرِزْقٌ كَرِيمٌ
As for those who have faith and do righteous deeds, for them will be forgiveness and a noble provision.
وَالَّذِينَ سَعَوْا فِي آيَاتِنَا مُعَاجِزِينَ أُولَـٰئِكَ أَصْحَابُ الْجَحِيمِ
But as for those who contend with Our signs, seeking to frustrate [their purpose], they shall be the inmates of hell.
وَمَا أَرْسَلْنَا مِن قَبْلِكَ مِن رَّسُولٍ وَلَا نَبِيٍّ إِلَّا إِذَا تَمَنَّىٰ أَلْقَى الشَّيْطَانُ فِي أُمْنِيَّتِهِ فَيَنسَخُ اللَّهُ مَا يُلْقِي الشَّيْطَانُ ثُمَّ يُحْكِمُ اللَّهُ آيَاتِهِ ۗ وَاللَّهُ عَلِيمٌ حَكِيمٌ
We did not send any apostle or prophet before you but that when he recited [the scripture] Satan interjected [something] in his recitation. Thereat Allah nullifies whatever Satan has interjected, and then Allah confirms His signs, and Allah is All-knowing, All-wise.
لِّيَجْعَلَ مَا يُلْقِي الشَّيْطَانُ فِتْنَةً لِّلَّذِينَ فِي قُلُوبِهِم مَّرَضٌ وَالْقَاسِيَةِ قُلُوبُهُمْ ۗ وَإِنَّ الظَّالِمِينَ لَفِي شِقَاقٍ بَعِيدٍ
That He may make what Satan has thrown in a test for those in whose hearts is a sickness and those whose hearts have hardened. Indeed the wrongdoers are steeped in extreme defiance.
وَلِيَعْلَمَ الَّذِينَ أُوتُوا الْعِلْمَ أَنَّهُ الْحَقُّ مِن رَّبِّكَ فَيُؤْمِنُوا بِهِ فَتُخْبِتَ لَهُ قُلُوبُهُمْ ۗ وَإِنَّ اللَّهَ لَهَادِ الَّذِينَ آمَنُوا إِلَىٰ صِرَاطٍ مُّسْتَقِيمٍ
[And also for the reason] that those who have been given knowledge may know that it is the truth from your Lord, and so they may have faith in it, and their hearts may be humbled before Him. Indeed Allah guides those who have faith to a straight path.
وَلَا يَزَالُ الَّذِينَ كَفَرُوا فِي مِرْيَةٍ مِّنْهُ حَتَّىٰ تَأْتِيَهُمُ السَّاعَةُ بَغْتَةً أَوْ يَأْتِيَهُمْ عَذَابُ يَوْمٍ عَقِيمٍ
Those who are faithless persist in their doubt about it, until either the Hour overtakes them suddenly, or they are overtaken by the punishment of an inauspicious day.
الْمُلْكُ يَوْمَئِذٍ لِّلَّهِ يَحْكُمُ بَيْنَهُمْ ۚ فَالَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ فِي جَنَّاتِ النَّعِيمِ
On that day all sovereignty will belong to Allah: He will judge between them; then those who have faith and do righteous deeds will be in gardens of bliss,
وَالَّذِينَ كَفَرُوا وَكَذَّبُوا بِآيَاتِنَا فَأُولَـٰئِكَ لَهُمْ عَذَابٌ مُّهِينٌ
and those who are faithless and deny Our signs—for such there will be a humiliating punishment.
وَالَّذِينَ هَاجَرُوا فِي سَبِيلِ اللَّهِ ثُمَّ قُتِلُوا أَوْ مَاتُوا لَيَرْزُقَنَّهُمُ اللَّهُ رِزْقًا حَسَنًا ۚ وَإِنَّ اللَّهَ لَهُوَ خَيْرُ الرَّازِقِينَ
Those who migrate in the way of Allah and then are slain, or die, Allah will surely provide them with a good provision. Allah is indeed the best of providers.
لَيُدْخِلَنَّهُم مُّدْخَلًا يَرْضَوْنَهُ ۗ وَإِنَّ اللَّهَ لَعَلِيمٌ حَلِيمٌ
He will admit them into an abode they are pleased with. Indeed Allah is all-knowing, all-forbearing.
ذَٰلِكَ وَمَنْ عَاقَبَ بِمِثْلِ مَا عُوقِبَ بِهِ ثُمَّ بُغِيَ عَلَيْهِ لَيَنصُرَنَّهُ اللَّهُ ۗ إِنَّ اللَّهَ لَعَفُوٌّ غَفُورٌ
So will it be; and whoever retaliates with the like of what he has been made to suffer, and is aggressed against [again] thereafter, Allah will surely help him. Indeed Allah is all-excusing, all-forgiving.
ذَٰلِكَ بِأَنَّ اللَّهَ يُولِجُ اللَّيْلَ فِي النَّهَارِ وَيُولِجُ النَّهَارَ فِي اللَّيْلِ وَأَنَّ اللَّهَ سَمِيعٌ بَصِيرٌ
So will it be, because Allah makes the night pass into the day and makes the day pass into the night, and because Allah is all-hearing, all-seeing.
ذَٰلِكَ بِأَنَّ اللَّهَ هُوَ الْحَقُّ وَأَنَّ مَا يَدْعُونَ مِن دُونِهِ هُوَ الْبَاطِلُ وَأَنَّ اللَّهَ هُوَ الْعَلِيُّ الْكَبِيرُ
So will it be, because Allah is the Reality, and what they invoke besides Him is nullity, and because Allah is the All-exalted, the All-great.
أَلَمْ تَرَ أَنَّ اللَّهَ أَنزَلَ مِنَ السَّمَاءِ مَاءً فَتُصْبِحُ الْأَرْضُ مُخْضَرَّةً ۗ إِنَّ اللَّهَ لَطِيفٌ خَبِيرٌ
Have you not regarded that Allah sends down water from the sky, whereupon the earth turns green? Indeed Allah is all-attentive, all-aware.
لَّهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ ۗ وَإِنَّ اللَّهَ لَهُوَ الْغَنِيُّ الْحَمِيدُ
To Him belongs whatever is in the heavens and whatever is in the earth, Indeed Allah is the All-sufficient, the All-laudable.
English translation: Ali Quli Qarai
Triangulated from Ṭabarsī's Majmaʿ al-Bayān [tabarsi_majma_al_bayan], al-Qummī [qummi], al-Ṭūsī's al-Tibyān [tusi_al_tibyan], al-Baḥrānī's al-Burhān [bahrani_al_burhan], and al-Ṭabāṭabāʾī's al-Mīzān [tabatabai_al_mizan], with the published Enlightening Commentary [enlightening_commentary].
Human-review flags: al-Mīzān [tabatabai_al_mizan] is flagged
needs_human_reviewbecause its source units are coarse (covering vv. 38–57 and 58–66) and its discursive passages were condensed; the vv. 49–64 content and the sensitive 22:52 material were rendered in full, but a reviewer should confirm the condensation.
What the passage says. It opens by fixing the Prophet's office as "a manifest warner" (49), bifurcates humanity into the faithful (forgiveness + noble provision, 50) and those who strive to frustrate God's signs (hellfire, 51), then turns to the gravest verse — that no messenger or prophet before him recited/desired (tamannā) without Satan casting into his recitation/desire (umniyya), only for God to abrogate the casting and confirm His signs (52), making the casting a trial for the diseased and hardened of heart and an affirmation for those given knowledge (53–54). It closes with the persistence of disbelief until the Hour or a "barren day" (55), God's sole sovereignty and judgment on that Day (56–57), the goodly provision and pleasing abode for those who migrated then were slain or died (58–59), the promise of help to whoever retaliates proportionately and is again wronged (60), and four signs of divine power and reality (61–64).
How the sources read 22:52 — the gharānīq question. All sources confront the so-called "Satanic Verses" report and none endorses it as fact. Ṭabarsī [tabarsi_majma_al_bayan] relays it only conditionally ("if it is sound") and reframes the gharānīq words as an interjection by a disbeliever present, citing al-Sharīf al-Murtaḍā's Kitāb al-Tanzīh and the Zaydī al-Nāṣir li-l-Ḥaqq; he records al-Murtaḍā's verdict that the supporting reports are "impugned and weakened," incompatible with the Prophet's ʿiṣma. Ṭūsī [tusi_al_tibyan] reports the occasion from Ibn ʿAbbās and others but immediately glosses tamannā as recitation (tilāwa) and quotes al-Jubbāʾī that the narration "has no basis." Most decisively, al-Ṭabāṭabāʾī [tabatabai_al_mizan] concedes the chain was authenticated by some — naming al-Ḥāfiẓ Ibn Ḥajar — yet rules that "the decisive proofs of his ʿiṣma falsify its text even if the soundness of its chain be granted," adding that accepting it would void all trust in the Qurʾān. Both Ṭabarsī and Ṭabāṭabāʾī supply the dual lexicon of tamannā (the heart's wish vs. recitation), as does the Enlightening Commentary [enlightening_commentary], which renders Satan's "vain temptation" thrown into the Prophet's "desire" and stresses God's immediate nullification.
The Imāmī overlay. al-Qummī [qummi] and al-Baḥrānī [bahrani_al_burhan] add the extra-canonical reading "and no muḥaddath," applying the verse to the Prophet's wish for ʿAlī, Fāṭima, al-Ḥasan, and al-Ḥusayn at an Anṣārī's meal — "Satan's casting" being those who arrived first. al-Baḥrānī's largely isnād-borne material elaborates the rasūl / nabī / muḥaddath triad (the muḥaddath hears the angel unseen; ʿAlī and the Imams are muḥaddathūn, not prophets), a definition al-Ṭabāṭabāʾī independently grounds in Ahl al-Bayt reports. al-Qummī reads "doubt about it" (55) as doubt about ʿAlī, and the abode/provision of 58 as concerning him specifically — a point the Enlightening Commentary notes via al-Burhān while affirming the verse's general sense.
Points of convergence. On the "barren day" (55) Ṭabarsī, Ṭūsī, and Qummī agree it has "no like," variously Badr or the Resurrection; al-Mīzān settles on the Resurrection. On sovereignty (56) Ṭūsī and al-Mīzān concur that God's mulk is eternal and only its exclusive manifestation is proper to that Day. On retaliation (60) Ṭabarsī and Ṭūsī give the Muḥarram-ambush occasion, while al-Mīzān reads the "help" as both victory and a legislated right grounded in God's pardon — and notably flags that occasion-report as weak. On 61–64 all read the alternation of night and day, rainfall greening the earth, and the divine names as proofs of the power that backs the promised help.
Sources present: tabarsi_majma_al_bayan, qummi, tusi_al_tibyan, bahrani_al_burhan, tabatabai_al_mizan, enlightening_commentary; silent: none.