وَإِذْ قَالَ مُوسَىٰ لِقَوْمِهِۦ يَٰقَوْمِ لِمَ تُؤْذُونَنِى وَقَد تَّعْلَمُونَ أَنِّى رَسُولُ ٱللَّهِ إِلَيْكُمْ ۖ فَلَمَّا زَاغُوٓا۟ أَزَاغَ ٱللَّهُ قُلُوبَهُمْ ۚ وَٱللَّهُ لَا يَهْدِى ٱلْقَوْمَ ٱلْفَٰسِقِينَ
When Moses said to his people, ‘O my people! Why do you torment me, when you certainly know that I am Allah’s apostle to you?’ So when they swerved [from the right path], Allah made their hearts swerve, and Allah does not guide the transgressing lot.
وَإِذْ قَالَ عِيسَى ٱبْنُ مَرْيَمَ يَٰبَنِىٓ إِسْرَٰٓءِيلَ إِنِّى رَسُولُ ٱللَّهِ إِلَيْكُم مُّصَدِّقًۭا لِّمَا بَيْنَ يَدَىَّ مِنَ ٱلتَّوْرَىٰةِ وَمُبَشِّرًۢا بِرَسُولٍۢ يَأْتِى مِنۢ بَعْدِى ٱسْمُهُۥٓ أَحْمَدُ ۖ فَلَمَّا جَآءَهُم بِٱلْبَيِّنَٰتِ قَالُوا۟ هَٰذَا سِحْرٌۭ مُّبِينٌۭ
And when Jesus son of Mary said, ‘O Children of Israel! Indeed I am the apostle of Allah to you, to confirm what is before me of the Torah, and to give the good news of an apostle who will come after me, whose name is Ahmad.’ But when he brought them manifest proofs, they said, ‘This is plain magic.’
وَمَنْ أَظْلَمُ مِمَّنِ ٱفْتَرَىٰ عَلَى ٱللَّهِ ٱلْكَذِبَ وَهُوَ يُدْعَىٰٓ إِلَى ٱلْإِسْلَٰمِ ۚ وَٱللَّهُ لَا يَهْدِى ٱلْقَوْمَ ٱلظَّٰلِمِينَ
Who is a greater wrongdoer than him who fabricates falsehoods against Allah, while he is being summoned to Islam? And Allah does not guide the wrongdoing lot.
يُرِيدُونَ لِيُطْفِـُٔوا۟ نُورَ ٱللَّهِ بِأَفْوَٰهِهِمْ وَٱللَّهُ مُتِمُّ نُورِهِۦ وَلَوْ كَرِهَ ٱلْكَٰفِرُونَ
They desire to put out the light of Allah with their mouths, but Allah will perfect His light though the faithless should be averse.
هُوَ ٱلَّذِىٓ أَرْسَلَ رَسُولَهُۥ بِٱلْهُدَىٰ وَدِينِ ٱلْحَقِّ لِيُظْهِرَهُۥ عَلَى ٱلدِّينِ كُلِّهِۦ وَلَوْ كَرِهَ ٱلْمُشْرِكُونَ
It is He who has sent His Apostle with guidance and the true religion that He may make it prevail over all religions though the polytheists should be averse.
English translation: Ali Quli Qarai
The middle of the sura sets two prophetic mirrors before Muhammad. Moses reproaches his people for hurting him though they knew him God's messenger — so when they swerved, God made their hearts swerve — and Jesus announces to the Children of Israel a messenger to come after me whose name is Ahmad, met only with the charge of "plain magic," which draws the rebuke who is a greater wrongdoer than one who fabricates a lie against God? and the twin assurances that they desire to put out the light of God with their mouths but God perfects His light and makes His religion prevail.
Moses and the theology of "swerving." All four Arabic sources treat azagha Llah qulubahum carefully to protect divine justice. Al-Tusi and al-Tabarsi insist God does not make anyone swerve from faith; the swerving is His withholding of guiding grace after they first turned away. Al-Mizan develops this into a full doctrine: God's making-to-swerve is requital, not initiation — a confirming of the swerving they chose — and it rebuts the objection that faith cannot be meant, since requital-swerving (unlike initial misguidance) violates no principle of justice. Al-Tabarsi supplies the concrete hurts Moses bore (the Qarun slander, the accusation of killing Aaron, the charge of bodily disease), read as consolation to the Prophet and an implicit warning to the believers not to hurt him.
Ahmad. The sources converge remarkably. Al-Tabarsi and al-Tusi parse Ahmad both as "most praising" and "most praised," and al-Tabarsi cites the sound Bukhari tradition of the Prophet's names — Muhammad, Ahmad, al-Mahi, al-Hashir, al-'Aqib (web-verified: Sahih al-Bukhari 3532/4896). Al-Mizan argues at length that the bishara proves Islam loftier than the Torah, that Ahmad is a genuine proper name (citing verses of Hassan and Abu Talib), and that the conversion of learned People of the Book like 'Abd Allah ibn Salam confirms the tiding — the silence of today's Gospels being immaterial before the standing miracle of the Qur'an. Its narrative appendix adds al-Qummi's charming report of the Prophet explaining his four names, and al-Rida's debate with the Christian Abu Qurra.
Light and prevailing. For verses 8-9 the classical readers (al-Tusi, al-Tabarsi) take the "light" as Islam/faith, the blowing mouths as futile as one puffing at the sun, and the prevailing as proof of prophethood — al-Tabarsi capping it with 'Ali's word (via al-'Ayyashi) that the religion's triumph is not complete "until no town remains but that the shahada is proclaimed in it."
The Imami taʼwil — and al-Mizan's own caution. Al-Burhan and al-Qummi carry the strong readings: to "put out God's light" is to extinguish 'Ali's walaya, the "light" is the Imam, the "religion of truth" is the walaya, and its prevailing is at the rising of al-Qa'im — one report even calling part of this "revealed wording" (tanzil). Notably, al-Mizan itself classifies these narrations as jary/tatbiq or the inner sense (batn) — "application, not literal exegesis" — a scholarly frame that situates the walaya-readings without endorsing them as the verse's plain meaning.