وَقَالَ اللَّهُ لَا تَتَّخِذُوا إِلَـٰهَيْنِ اثْنَيْنِ ۖ إِنَّمَا هُوَ إِلَـٰهٌ وَاحِدٌ ۖ فَإِيَّايَ فَارْهَبُونِ
Allah has said, ‘Do not worship two gods. Indeed He is the One God, so be in awe of Me [alone].’
وَلَهُ مَا فِي السَّمَاوَاتِ وَالْأَرْضِ وَلَهُ الدِّينُ وَاصِبًا ۚ أَفَغَيْرَ اللَّهِ تَتَّقُونَ
To Him belongs whatever is in the heavens and the earth, and to Him belongs the enduring religion. Will you, then, be wary of other than Allah?
وَمَا بِكُم مِّن نِّعْمَةٍ فَمِنَ اللَّهِ ۖ ثُمَّ إِذَا مَسَّكُمُ الضُّرُّ فَإِلَيْهِ تَجْأَرُونَ
Whatever blessing you have is from Allah, and when a distress befalls you, you make entreaties to Him.
ثُمَّ إِذَا كَشَفَ الضُّرَّ عَنكُمْ إِذَا فَرِيقٌ مِّنكُم بِرَبِّهِمْ يُشْرِكُونَ
Then, when He removes the distress from you—behold, a part of them ascribe partners to their Lord,
لِيَكْفُرُوا بِمَا آتَيْنَاهُمْ ۚ فَتَمَتَّعُوا ۖ فَسَوْفَ تَعْلَمُونَ
being unthankful for what We have given them. So let them enjoy. Soon they shall know!
وَيَجْعَلُونَ لِمَا لَا يَعْلَمُونَ نَصِيبًا مِّمَّا رَزَقْنَاهُمْ ۗ تَاللَّهِ لَتُسْأَلُنَّ عَمَّا كُنتُمْ تَفْتَرُونَ
They assign a share in what We have provided them to what they do not know. By Allah, you will surely be questioned concerning what you used to fabricate.
وَيَجْعَلُونَ لِلَّهِ الْبَنَاتِ سُبْحَانَهُ ۙ وَلَهُم مَّا يَشْتَهُونَ
And they attribute daughters to Allah—immaculate is He—while they will have what they desire!
وَإِذَا بُشِّرَ أَحَدُهُم بِالْأُنثَىٰ ظَلَّ وَجْهُهُ مُسْوَدًّا وَهُوَ كَظِيمٌ
When one of them is brought the news of a female [newborn], his face becomes darkened, and he chokes with suppressed agony.
يَتَوَارَىٰ مِنَ الْقَوْمِ مِن سُوءِ مَا بُشِّرَ بِهِ ۚ أَيُمْسِكُهُ عَلَىٰ هُونٍ أَمْ يَدُسُّهُ فِي التُّرَابِ ۗ أَلَا سَاءَ مَا يَحْكُمُونَ
He hides from the people out of distress at the news he has been brought: shall he retain it in humiliation, or bury it in the ground! Behold! Evil is the judgement that they make.
لِلَّذِينَ لَا يُؤْمِنُونَ بِالْآخِرَةِ مَثَلُ السَّوْءِ ۖ وَلِلَّهِ الْمَثَلُ الْأَعْلَىٰ ۚ وَهُوَ الْعَزِيزُ الْحَكِيمُ
There is an evil description for those who do not believe in the Hereafter, and the loftiest description belongs to Allah, and He is the All-mighty, the All-wise.
وَلَوْ يُؤَاخِذُ اللَّهُ النَّاسَ بِظُلْمِهِم مَّا تَرَكَ عَلَيْهَا مِن دَابَّةٍ وَلَـٰكِن يُؤَخِّرُهُمْ إِلَىٰ أَجَلٍ مُّسَمًّى ۖ فَإِذَا جَاءَ أَجَلُهُمْ لَا يَسْتَأْخِرُونَ سَاعَةً ۖ وَلَا يَسْتَقْدِمُونَ
Were Allah to take mankind to task for their wrongdoing, He would not leave any living being upon it. But He respites them until a specified time; so when their time comes they shall not defer it by a single hour nor shall they advance it.
وَيَجْعَلُونَ لِلَّهِ مَا يَكْرَهُونَ وَتَصِفُ أَلْسِنَتُهُمُ الْكَذِبَ أَنَّ لَهُمُ الْحُسْنَىٰ ۖ لَا جَرَمَ أَنَّ لَهُمُ النَّارَ وَأَنَّهُم مُّفْرَطُونَ
They attribute to Allah what they dislike [for themselves], and their tongues assert the lie that the best of rewards [in the Hereafter] will be theirs. Undoubtedly, the Fire shall be their lot and they will be foremost [in entering it].
تَاللَّهِ لَقَدْ أَرْسَلْنَا إِلَىٰ أُمَمٍ مِّن قَبْلِكَ فَزَيَّنَ لَهُمُ الشَّيْطَانُ أَعْمَالَهُمْ فَهُوَ وَلِيُّهُمُ الْيَوْمَ وَلَهُمْ عَذَابٌ أَلِيمٌ
By Allah, We have certainly sent [apostles] to nations before you. But Satan made their deeds seem decorous to them. So he is their master today and there is a painful punishment for them.
وَمَا أَنزَلْنَا عَلَيْكَ الْكِتَابَ إِلَّا لِتُبَيِّنَ لَهُمُ الَّذِي اخْتَلَفُوا فِيهِ ۙ وَهُدًى وَرَحْمَةً لِّقَوْمٍ يُؤْمِنُونَ
We did not send down the Book to you except [for the purpose] that you may clarify for them what they differ about, and as a guidance and mercy for a people who have faith.
وَاللَّهُ أَنزَلَ مِنَ السَّمَاءِ مَاءً فَأَحْيَا بِهِ الْأَرْضَ بَعْدَ مَوْتِهَا ۚ إِنَّ فِي ذَٰلِكَ لَآيَةً لِّقَوْمٍ يَسْمَعُونَ
Allah sends down water from the sky with which He revives the earth after its death. There is indeed a sign in that for a people who listen.
English translation: Ali Quli Qarai
Triangulating Ṭabarsī (Majmaʿ al-Bayān), al-Qummī, al-Ṭūsī (al-Tibyān), al-Baḥrānī (al-Burhān), and al-Ṭabāṭabāʾī (al-Mīzān); the published Enlightening Commentary supplies the running English paraphrase.
Human-review flags: al-Mīzān [tabatabai_al_mizan] is flagged
needs_human_review: its two coarse units span vv. 41–64 and 65–77, so only the vv. 51–65 portions were rendered and several long excursuses (the fiṭra argument, the mathal al-sawʾ/al-aʿlā analysis, the dābba/infallibility debate) were faithfully condensed with bracketed markers — nothing added.
What the passage says. It opens with a divine self-citation — "Do not take two gods; He is only One God" — and grounds tawḥīd in ownership ("to Him belongs whatever is in the heavens and the earth") and in al-dīn wāṣiban, religion/obedience that is perpetual and binding. It then exposes the idolaters' inconsistency: every favour is from Allah, and in distress they cry to Him alone (tajʾarūn), yet once relieved a faction associates partners and is ungrateful (vv. 53–55). Three "fabrications" follow: assigning a share of provision to "what they do not know" (vv. 56), and attributing daughters to Allah while coveting sons — with the searing portrait of the man whose face blackens at a daughter's birth and who ponders burying her (vv. 57–59). The contrast crowns it: "the evil description" for deniers of the Hereafter, "the loftiest description" for Allah (v. 60). Then mercy in the form of respite — were He to seize people for wrongdoing none would remain (v. 61) — the renewed daughter-polemic (v. 62), the consoling reminder that Satan adorned earlier nations' deeds (v. 63), the Book's purpose to clarify disputes (v. 64), and rain reviving the dead earth as a sign for "a people who listen" (v. 65).
How the present sources read it. On wāṣiban (v. 52) all five converge: al-Qummī [qummi] glosses it tersely as wājiban (obligatory); al-Ṭūsī [tusi_al_tibyan] and Ṭabarsī [tabarsi_majma_al_bayan] marshal Ibn ʿAbbās, al-Ḥasan, Mujāhid and Qatāda for "perpetual," with poetic shawāhid (Abū al-Aswad al-Duʾalī, Ḥassān); al-Burhān [bahrani_al_burhan] anchors it in a narration of Sumāʿa from al-Ṣādiq — "wājiban"; and al-Mīzān [tabatabai_al_mizan] integrates both senses, deriving from divine ownership that He alone is Lord, hence the sole legislator of dīn. On li-mā lā yaʿlamūn (v. 56), Ṭabarsī, al-Ṭūsī, al-Qummī and al-Burhān read it through Sūrat al-Anʿām 6:136 (the idolaters' apportioning of crops and cattle to gods), while al-Mīzān adds a second possibility — the "apparent causes" to which they ascribe provision independently.
On the daughters (vv. 57–59) the Imāmī sources agree the referent is the claim that the angels are Allah's daughters: al-Qummī and al-Burhān name Quraysh; al-Mīzān broadens it to Khuzāʿa/Kināna and traces the feminization to pre-Islamic theologies, and supplies the Banū Tamīm/Kisrā origin-story for waʾd al-banāt — a narrative the present scholars treat as historical and which web-verification confirms is the standard classical account (the Qays b. ʿĀṣim tradition). On v. 60, Ṭabarsī and al-Ṭūsī resolve the apparent clash with 16:74 ("strike no likenesses for Allah"): al-amthāl there means resemblances, al-mathal al-aʿlā here the loftiest attribute; al-Burhān and al-Mīzān deepen this with the ḥadīth of Ḥanān b. Sadīr from al-Ṣādiq — the loftiest description "which nothing resembles, nor is described, nor imagined."
On v. 61 the sources divide instructively. Ṭabarsī and al-Ṭūsī canvass whether dābba is mankind-only or every crawling creature, and whether the destruction is general or restricted to wrongdoers (citing the kalām dispute between al-Jubbāʾī, al-Balkhī, al-Murtaḍā and al-Mufīd over respiting one known never to believe). Al-Mīzān leans to "mankind only," reading the infallibles as exempt yet unborn for their forebears' perishing, and rebuts using the verse against prophetic ʿiṣma; al-Burhān ties the "appointed term" to a narration of Ḥumrān (the term decreed on Laylat al-Qadr), and al-Mīzān's narrational coda preserves the Abū Hurayra ḥadīth ("Were Allah to take me and Jesus to task… He would wrong us in nothing"). On mufraṭūn (v. 62) Ṭabarsī and al-Ṭūsī give the full qirāʾāt — Nāfiʿ's mufriṭūn, Abū Jaʿfar's mufarriṭūn, the majority mufraṭūn — glossing it "sent ahead / abandoned in the Fire"; al-Qummī and al-Burhān reduce it to muʿadhdhabūn. For v. 64, al-Burhān uniquely attaches the ʿAlī-as-mubayyin narrations (Anas b. Mālik, with a Sunnī corroboration from Abū Nuʿaym's Ḥilya), reading the Prophet's clarifying role as continued in his legatee.
Sources present: tabarsi_majma_al_bayan, qummi, tusi_al_tibyan, bahrani_al_burhan, tabatabai_al_mizan, enlightening_commentary; silent: none.