إِنَّ رَبَّكُمُ ٱللَّهُ ٱلَّذِى خَلَقَ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضَ فِى سِتَّةِ أَيَّامٍۢ ثُمَّ ٱسْتَوَىٰ عَلَى ٱلْعَرْشِ يُغْشِى ٱلَّيْلَ ٱلنَّهَارَ يَطْلُبُهُۥ حَثِيثًۭا وَٱلشَّمْسَ وَٱلْقَمَرَ وَٱلنُّجُومَ مُسَخَّرَٰتٍۭ بِأَمْرِهِۦٓ ۗ أَلَا لَهُ ٱلْخَلْقُ وَٱلْأَمْرُ ۗ تَبَارَكَ ٱللَّهُ رَبُّ ٱلْعَٰلَمِينَ
Indeed your Lord is Allah, who created the heavens and the earth in six days, and then settled on the Throne. He draws the night’s cover over the day, which pursues it swiftly, and [He created] the sun, the moon, and the stars, [all of them] disposed by His command. Look! All creation and command belong to Him. Blessed is Allah, the Lord of all the worlds.
ٱدْعُوا۟ رَبَّكُمْ تَضَرُّعًۭا وَخُفْيَةً ۚ إِنَّهُۥ لَا يُحِبُّ ٱلْمُعْتَدِينَ
Supplicate your Lord, beseechingly and secretly. Indeed, He does not like the transgressors.
وَلَا تُفْسِدُوا۟ فِى ٱلْأَرْضِ بَعْدَ إِصْلَٰحِهَا وَٱدْعُوهُ خَوْفًۭا وَطَمَعًا ۚ إِنَّ رَحْمَتَ ٱللَّهِ قَرِيبٌۭ مِّنَ ٱلْمُحْسِنِينَ
And do not cause corruption on the earth after its restoration, and supplicate Him with fear and hope: indeed Allah’s mercy is close to the virtuous.
وَهُوَ ٱلَّذِى يُرْسِلُ ٱلرِّيَٰحَ بُشْرًۢا بَيْنَ يَدَىْ رَحْمَتِهِۦ ۖ حَتَّىٰٓ إِذَآ أَقَلَّتْ سَحَابًۭا ثِقَالًۭا سُقْنَٰهُ لِبَلَدٍۢ مَّيِّتٍۢ فَأَنزَلْنَا بِهِ ٱلْمَآءَ فَأَخْرَجْنَا بِهِۦ مِن كُلِّ ٱلثَّمَرَٰتِ ۚ كَذَٰلِكَ نُخْرِجُ ٱلْمَوْتَىٰ لَعَلَّكُمْ تَذَكَّرُونَ
It is He who sends forth the winds as harbingers of His mercy. When they bear [rain-] laden clouds, We drive them toward a dead land and send down water on it, and with it We bring forth all kinds of crops. Thus shall We raise the dead; maybe you will take admonition.
وَٱلْبَلَدُ ٱلطَّيِّبُ يَخْرُجُ نَبَاتُهُۥ بِإِذْنِ رَبِّهِۦ ۖ وَٱلَّذِى خَبُثَ لَا يَخْرُجُ إِلَّا نَكِدًۭا ۚ كَذَٰلِكَ نُصَرِّفُ ٱلْءَايَٰتِ لِقَوْمٍۢ يَشْكُرُونَ
The good land—its vegetation comes out by the permission of its Lord, and as for that which is bad, it does not come out except sparsely. Thus do We paraphrase the signs variously for a people who give thanks.
English translation: Ali Quli Qarai
After the long Hereafter-scene, the sūra turns the argument back to creation: "Your Lord is God, who created the heavens and the earth in six days, then mounted the Throne." The phrase istawā ʿalā al-ʿarsh is the passage's theological crux, and the Imāmī sources read it with strict transcendence (tanzīh). al-Ṭabarsī and al-Ṭūsī gloss it through al-Ḥasan — "His command was established over the dominion," the idiom of a king whose realm is set in order, "though that king may have no couch at all" — and al-Qummī and al-Burhān state it flatly: "He rose by His power over the Throne," not by any bodily settling. al-Mīzān reads the Throne likewise as the locus of the governance of creation rather than a place. From "His is the creation and the command," al-Ṭūsī draws a pointed kalām conclusion against those who infer that God's speech is eternal: 'creation' and 'command' name two distinct functions, and the verse implies no co-eternal Word.
The call to worship that follows (55) is shaped by the same sobriety: "Call upon your Lord in humility and in secret." al-Ṭabarsī preserves the Prophet's rebuke to the loud — "you are not calling one deaf or absent; He is Near, He is with you" — and al-Ḥasan's "seventy-fold" preference for the hidden supplication, while "He loves not the transgressors" is read as a bar against excess in prayer (asking the very ranks of the prophets). The prohibition "do not corrupt the earth after its reform" (56) is where the four sources part most sharply from a merely ethical reading: al-Ṭabarsī already cites al-Bāqir (via Maysar) that "the earth was corrupt, and God reformed it by His Prophet," and al-Burhān and al-Qummī complete the thought in unmistakably Shīʿī terms — its reform was "by the Messenger of God and the Commander of the Faithful," and "they corrupted it when they abandoned ʿAlī and his progeny."
The closing two verses (57–58) return to nature as a sign and a parable. The winds that drive the heavy clouds to "a dead land," so that water revives it, are for every source a standing proof of the Resurrection — "thus do We bring forth the dead" — which al-Burhān and al-Qummī call explicitly "a refutation of the materialists (zanādiqa)"; al-Ṭūsī and al-Ṭabarsī add a careful rebuttal of al-Balkhī's appeal to "nature," insisting that God originates the yield at the rain rather than the rain generating it. The final image — "the good land brings forth its vegetation by its Lord's leave, while the bad yields only sparingly" — is read by al-Ṭabarsī and al-Ṭūsī, with the early exegetes, as the parable of the believing and disbelieving heart, the one soft to admonition and the other hard; al-Burhān and al-Qummī deepen it into the parable of the Imams, whose knowledge "comes forth by their Lord's leave," against their enemies', which comes forth "only as corrupt falsehood."