قُلْ كَفَىٰ بِٱللَّهِ بَيْنِى وَبَيْنَكُمْ شَهِيدًۭا ۖ يَعْلَمُ مَا فِى ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ ۗ وَٱلَّذِينَ ءَامَنُوا۟ بِٱلْبَٰطِلِ وَكَفَرُوا۟ بِٱللَّهِ أُو۟لَٰٓئِكَ هُمُ ٱلْخَٰسِرُونَ
Say, ‘Allah suffices as a witness between me and you: He knows whatever there is in the heavens and the earth. Those who put faith in falsehood and defy Allah—it is they who are the losers.’
وَيَسْتَعْجِلُونَكَ بِٱلْعَذَابِ ۚ وَلَوْلَآ أَجَلٌۭ مُّسَمًّۭى لَّجَآءَهُمُ ٱلْعَذَابُ وَلَيَأْتِيَنَّهُم بَغْتَةًۭ وَهُمْ لَا يَشْعُرُونَ
They ask you to hasten the punishment. Yet were it not for a specified time, the punishment would have surely overtaken them. Surely, it will overtake them suddenly while they are unaware.
يَسْتَعْجِلُونَكَ بِٱلْعَذَابِ وَإِنَّ جَهَنَّمَ لَمُحِيطَةٌۢ بِٱلْكَٰفِرِينَ
They ask you to hasten the punishment, and indeed hell will besiege the faithless
يَوْمَ يَغْشَىٰهُمُ ٱلْعَذَابُ مِن فَوْقِهِمْ وَمِن تَحْتِ أَرْجُلِهِمْ وَيَقُولُ ذُوقُوا۟ مَا كُنتُمْ تَعْمَلُونَ
on the day when the punishment envelopes them, from above them and from under their feet, and He will say, ‘Taste what you used to do!’
يَٰعِبَادِىَ ٱلَّذِينَ ءَامَنُوٓا۟ إِنَّ أَرْضِى وَٰسِعَةٌۭ فَإِيَّٰىَ فَٱعْبُدُونِ
O My servants who have faith! My earth is indeed vast. So worship [only] Me.
كُلُّ نَفْسٍۢ ذَآئِقَةُ ٱلْمَوْتِ ۖ ثُمَّ إِلَيْنَا تُرْجَعُونَ
Every soul shall taste death. Then you shall be brought back to Us.
وَٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّٰلِحَٰتِ لَنُبَوِّئَنَّهُم مِّنَ ٱلْجَنَّةِ غُرَفًۭا تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَٰرُ خَٰلِدِينَ فِيهَا ۚ نِعْمَ أَجْرُ ٱلْعَٰمِلِينَ
Those who have faith and do righteous deeds, We will surely settle them in the lofty abodes of paradise, with streams running in them, to remain in them [forever]. How excellent is the reward of the workers!
ٱلَّذِينَ صَبَرُوا۟ وَعَلَىٰ رَبِّهِمْ يَتَوَكَّلُونَ
—Those who are patient and who put their trust in their Lord.
وَكَأَيِّن مِّن دَآبَّةٍۢ لَّا تَحْمِلُ رِزْقَهَا ٱللَّهُ يَرْزُقُهَا وَإِيَّاكُمْ ۚ وَهُوَ ٱلسَّمِيعُ ٱلْعَلِيمُ
How many an animal there is that does not carry its own provision. Allah provides them and you, and He is the All-hearing, the All-knowing.
وَلَئِن سَأَلْتَهُم مَّنْ خَلَقَ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضَ وَسَخَّرَ ٱلشَّمْسَ وَٱلْقَمَرَ لَيَقُولُنَّ ٱللَّهُ ۖ فَأَنَّىٰ يُؤْفَكُونَ
If you ask them, ‘Who created the heavens and the earth, and who has disposed the sun and the moon?’ They will surely say, ‘Allah.’ Then where do they stray?
ٱللَّهُ يَبْسُطُ ٱلرِّزْقَ لِمَن يَشَآءُ مِنْ عِبَادِهِۦ وَيَقْدِرُ لَهُۥٓ ۚ إِنَّ ٱللَّهَ بِكُلِّ شَىْءٍ عَلِيمٌۭ
Allah expands the provision for whomever He wishes of His servants, and tightens it for him. Indeed Allah has knowledge of all things.
وَلَئِن سَأَلْتَهُم مَّن نَّزَّلَ مِنَ ٱلسَّمَآءِ مَآءًۭ فَأَحْيَا بِهِ ٱلْأَرْضَ مِنۢ بَعْدِ مَوْتِهَا لَيَقُولُنَّ ٱللَّهُ ۚ قُلِ ٱلْحَمْدُ لِلَّهِ ۚ بَلْ أَكْثَرُهُمْ لَا يَعْقِلُونَ
And if you ask them, ‘Who sends down water from the sky, with which He revives the earth after its death?’ They will surely say, ‘Allah.’ Say, ‘All praise belongs to Allah!’ But most of them do not exercise their reason.
وَمَا هَٰذِهِ ٱلْحَيَوٰةُ ٱلدُّنْيَآ إِلَّا لَهْوٌۭ وَلَعِبٌۭ ۚ وَإِنَّ ٱلدَّارَ ٱلْءَاخِرَةَ لَهِىَ ٱلْحَيَوَانُ ۚ لَوْ كَانُوا۟ يَعْلَمُونَ
The life of this world is nothing but diversion and play, but the abode of the Hereafter is indeed Life (itself), had they known!
فَإِذَا رَكِبُوا۟ فِى ٱلْفُلْكِ دَعَوُا۟ ٱللَّهَ مُخْلِصِينَ لَهُ ٱلدِّينَ فَلَمَّا نَجَّىٰهُمْ إِلَى ٱلْبَرِّ إِذَا هُمْ يُشْرِكُونَ
When they board the ship, they invoke Allah putting exclusive faith in Him, but when He delivers them to land, behold, they ascribe partners [to Him],
لِيَكْفُرُوا۟ بِمَآ ءَاتَيْنَٰهُمْ وَلِيَتَمَتَّعُوا۟ ۖ فَسَوْفَ يَعْلَمُونَ
being ungrateful for what We have given them! Let them enjoy. Soon they will know!
أَوَلَمْ يَرَوْا۟ أَنَّا جَعَلْنَا حَرَمًا ءَامِنًۭا وَيُتَخَطَّفُ ٱلنَّاسُ مِنْ حَوْلِهِمْ ۚ أَفَبِٱلْبَٰطِلِ يُؤْمِنُونَ وَبِنِعْمَةِ ٱللَّهِ يَكْفُرُونَ
Have they not seen that We have appointed a safe sanctuary, while the people are despoiled all around them? Would they then believe in falsehood and be ungrateful toward the blessing of Allah?
وَمَنْ أَظْلَمُ مِمَّنِ ٱفْتَرَىٰ عَلَى ٱللَّهِ كَذِبًا أَوْ كَذَّبَ بِٱلْحَقِّ لَمَّا جَآءَهُۥٓ ۚ أَلَيْسَ فِى جَهَنَّمَ مَثْوًۭى لِّلْكَٰفِرِينَ
Who is a greater wrongdoer than him who fabricates a lie against Allah, or denies the truth when it comes to him? Is not the [final] abode of the faithless in hell?
وَٱلَّذِينَ جَٰهَدُوا۟ فِينَا لَنَهْدِيَنَّهُمْ سُبُلَنَا ۚ وَإِنَّ ٱللَّهَ لَمَعَ ٱلْمُحْسِنِينَ
As for those who strive in Us, We shall surely guide them in Our ways, and Allah is indeed with the virtuous.
English translation: Ali Quli Qarai
Triangulating Ṭabarsī (Majmaʿ al-Bayān) [tabarsi_majma_al_bayan], al-Qummī [qummi], al-Ṭūsī (al-Tibyān) [tusi_al_tibyan], and al-Ṭabāṭabāʾī (al-Mīzān) [tabatabai_al_mizan]; al-Burhān is silent.
Human-review flags: al-Mīzān [tabatabai_al_mizan] is flagged
needs_human_reviewbecause its first coarse unit (41–55, ~22.6k chars) overwhelmingly treats vv. 41–51 (spider parable, ṣalāt, dhikr Allāh akbar, the ummī Prophet); I condensed that pre-passage material to an index line and translated only the 52–55 portion in full. Units 56–60 and 61–69, which lie inside the passage, are rendered nearly complete with the closing baḥth riwāʾī summarized.
What the passage says. This closing movement of the sūra pivots from the destroyed nations to the present contest: God is summoned as the all-sufficing Witness between the Prophet and his deniers (52); the deniers' demand to hasten the punishment is answered by the "specified term" and by Hell already encompassing them (53–55); believers are then commanded — "My earth is vast, so worship Me" — to emigrate for faith, fortified against the fears of death (57), homelessness (58–59), and want (60); the mushrikūn's own admission that God creates, subjects sun and moon, and sends rain (61–63) is turned against their idolatry; this world is named mere lahw wa-laʿib against the Hereafter as al-ḥayawān (64); their sincerity-at-sea then shirk-on-land (65–66), and their safety in the Sanctuary while others are snatched away (67), expose their ingratitude; and the sūra seals with the promise to those who strive "in Us" (69).
How the present sources read it. On v. 52, all three commenting on it converge that God's witness is His inimitable speech: Ṭabarsī [tabarsi_majma_al_bayan] cites "Muḥammad is the Messenger of God" within a proven-divine utterance, while al-Ṭabāṭabāʾī [tabatabai_al_mizan] sharpens this into a demonstrative argument — the Qurʾān's repeated taḥaddī (challenge) makes "God suffices as witness" a decisive proof, not a bare claim. Ṭabarsī and al-Ṭūsī [tusi_al_tibyan] both relay Ibn ʿAbbās ("believed in other than God") and Muqātil ("the worship of Satan") for al-bāṭil, and al-Ṭūsī adds the grammatical note that kafā bi-llāh has an "extra" bāʾ.
On the punishment (53–55), Ṭabarsī and al-Ṭūsī gloss the "specified term" as the Day of Resurrection or a divinely decreed reprieve "for some benefit"; al-Ṭabāṭabāʾī roots it in the primordial decree at Adam's descent ("a dwelling-place... for a time," 7:24) and reads the repetition of yastaʿjilūnaka as marking "the consummate extent of their ignorance." al-Qummī [qummi] alone names the askers as Quraysh.
On the emigration call (56), the sources agree the address is to the oppressed Meccan believers (Ṭabarsī and al-Ṭūsī name Muqātil/al-Kalbī and Saʿīd b. Jubayr/Mujāhid/ʿAṭāʾ); both, with al-Qummī, transmit the gloss of al-Bāqir/al-Ṣādiq — "when God is disobeyed in a land you are in, leave it" / "do not obey the corrupt kings" — which I report strictly as the Imāms' as-attributed reading. al-Ṭabāṭabāʾī reads the fronted iyyāya as a qaṣr qalb (exclusivity) and the vastness of the earth as a figure: if worship is impossible in one region, emigrate to another. On v. 58 a live qirāʾa dispute surfaces in both Ṭabarsī and al-Ṭūsī: Kūfans (bar ʿĀṣim) read la-nuthwiyannahum (from thawāʾ, to lodge), others la-nubawwiʾannahum (from tabawwuʾ, to assign a dwelling) — a reading I web-confirmed against classical qirāʾāt records. For v. 60 all three transmit the Ibn ʿUmar ḥadīth on trusting God for provision; al-Qummī adds ʿAlī b. Ibrāhīm's note that the Arabs killed children fearing hunger.
On 61–63, al-Ṭabāṭabāʾī articulates the structural point (web-verified): the mushrikūn affirm tawḥīd al-rubūbiyya (God as Creator/Disposer/Provider) yet withhold tawḥīd al-ulūhiyya — "whoever acknowledges one must acknowledge the other." On v. 64, Ṭabarsī, al-Ṭūsī, and al-Ṭabāṭabāʾī all gloss al-ḥayawān (citing Abū ʿUbayda) as "life in reality" — the abiding life with no death; al-Qummī tersely: "they do not die therein."
The seal (v. 69) is where the readings most diverge. al-Ṭūsī keeps it general — jihād against the enemy, against the self, in worship. Ṭabarsī stacks several glosses ("ways to Our reward," "increase in obedience," "the ways of Paradise"). al-Ṭabāṭabāʾī reads jāhadū fīnā as effort "coming to rest in Us" and subulanā as a "guidance upon a guidance," preferring "the accompaniment of mercy and care" over mere "help" for maʿa l-muḥsinīn. Distinctively, al-Qummī — and al-Ṭabāṭabāʾī's baḥth riwāʾī quoting al-Qummī — carry the abū l-Jārūd narration from al-Bāqir: "this verse is for the Family of Muḥammad and their adherents (shīʿa)," which I render strictly as the narration's as-attributed taʾwīl, never as the verse's plain sense.
Sources present: tabarsi_majma_al_bayan, qummi, tusi_al_tibyan, tabatabai_al_mizan; silent: bahrani_al_burhan.