أَن تَقُولَ نَفْسٌ يَا حَسْرَتَىٰ عَلَىٰ مَا فَرَّطتُ فِي جَنبِ اللَّهِ وَإِن كُنتُ لَمِنَ السَّاخِرِينَ
Lest anyone should say, ‘Alas for my negligence in the vicinage of Allah! Indeed I was among those who ridiculed.’
أَوْ تَقُولَ لَوْ أَنَّ اللَّهَ هَدَانِي لَكُنتُ مِنَ الْمُتَّقِينَ
Or say, ‘Had Allah guided me I would have surely been among the Godwary!’
أَوْ تَقُولَ حِينَ تَرَى الْعَذَابَ لَوْ أَنَّ لِي كَرَّةً فَأَكُونَ مِنَ الْمُحْسِنِينَ
Or say, when he sights the punishment, ‘If only there were a second chance for me, I would be among the virtuous!’
بَلَىٰ قَدْ جَاءَتْكَ آيَاتِي فَكَذَّبْتَ بِهَا وَاسْتَكْبَرْتَ وَكُنتَ مِنَ الْكَافِرِينَ
[They will be told,] ‘Yes, My signs certainly came to you, but you denied them and acted arrogantly and you were among the faithless.’
وَيَوْمَ الْقِيَامَةِ تَرَى الَّذِينَ كَذَبُوا عَلَى اللَّهِ وُجُوهُهُم مُّسْوَدَّةٌ ۚ أَلَيْسَ فِي جَهَنَّمَ مَثْوًى لِّلْمُتَكَبِّرِينَ
On the Day of Resurrection you will see those who attributed lies to Allah with their faces blackened. Is not the [final] abode of the arrogant in hell
وَيُنَجِّي اللَّهُ الَّذِينَ اتَّقَوْا بِمَفَازَتِهِمْ لَا يَمَسُّهُمُ السُّوءُ وَلَا هُمْ يَحْزَنُونَ
Allah will deliver those who were Godwary with their salvation. No ill shall touch them, nor will they grieve
اللَّهُ خَالِقُ كُلِّ شَيْءٍ ۖ وَهُوَ عَلَىٰ كُلِّ شَيْءٍ وَكِيلٌ
Allah is creator of all things, and He watches over all things
لَّهُ مَقَالِيدُ السَّمَاوَاتِ وَالْأَرْضِ ۗ وَالَّذِينَ كَفَرُوا بِآيَاتِ اللَّهِ أُولَـٰئِكَ هُمُ الْخَاسِرُونَ
To Him belong the keys of the heavens and the earth, and those who disbelieve in the signs of Allah—it is they who are the losers
قُلْ أَفَغَيْرَ اللَّهِ تَأْمُرُونِّي أَعْبُدُ أَيُّهَا الْجَاهِلُونَ
Say, ‘Will you, then, bid me to worship other than Allah, O you ignorant ones?!’
وَلَقَدْ أُوحِيَ إِلَيْكَ وَإِلَى الَّذِينَ مِن قَبْلِكَ لَئِنْ أَشْرَكْتَ لَيَحْبَطَنَّ عَمَلُكَ وَلَتَكُونَنَّ مِنَ الْخَاسِرِينَ
Certainly it has been revealed to you and to those [who have been] before you: ‘If you ascribe a partner to Allah your works shall fail and you shall surely be among the losers
بَلِ اللَّهَ فَاعْبُدْ وَكُن مِّنَ الشَّاكِرِينَ
No, worship Allah, and be among the grateful!’
وَمَا قَدَرُوا اللَّهَ حَقَّ قَدْرِهِ وَالْأَرْضُ جَمِيعًا قَبْضَتُهُ يَوْمَ الْقِيَامَةِ وَالسَّمَاوَاتُ مَطْوِيَّاتٌ بِيَمِينِهِ ۚ سُبْحَانَهُ وَتَعَالَىٰ عَمَّا يُشْرِكُونَ
They do not regard Allah with the regard due to Him, yet the entire earth will be in His fist on the Day of Resurrection, and the heavens, scrolled, in His right hand. Immaculate is He and exalted above [having] any partners that they ascribe [to Him]
وَنُفِخَ فِي الصُّورِ فَصَعِقَ مَن فِي السَّمَاوَاتِ وَمَن فِي الْأَرْضِ إِلَّا مَن شَاءَ اللَّهُ ۖ ثُمَّ نُفِخَ فِيهِ أُخْرَىٰ فَإِذَا هُمْ قِيَامٌ يَنظُرُونَ
And the Trumpet will be blown, and whoever is in the heavens will swoon and whoever is on the earth, except whomever Allah wishes. Then it will be blown a second time, behold, they will rise up, looking on
وَأَشْرَقَتِ الْأَرْضُ بِنُورِ رَبِّهَا وَوُضِعَ الْكِتَابُ وَجِيءَ بِالنَّبِيِّينَ وَالشُّهَدَاءِ وَقُضِيَ بَيْنَهُم بِالْحَقِّ وَهُمْ لَا يُظْلَمُونَ
The earth will glow with the light of her Lord, and the Book will be set up, and the prophets and the martyrs will be brought, and judgment will be made between them with justice, and they will not be wronged
وَوُفِّيَتْ كُلُّ نَفْسٍ مَّا عَمِلَتْ وَهُوَ أَعْلَمُ بِمَا يَفْعَلُونَ
Every soul will be recompensed fully for what it has done, and He is best aware of what they do
وَسِيقَ الَّذِينَ كَفَرُوا إِلَىٰ جَهَنَّمَ زُمَرًا ۖ حَتَّىٰ إِذَا جَاءُوهَا فُتِحَتْ أَبْوَابُهَا وَقَالَ لَهُمْ خَزَنَتُهَا أَلَمْ يَأْتِكُمْ رُسُلٌ مِّنكُمْ يَتْلُونَ عَلَيْكُمْ آيَاتِ رَبِّكُمْ وَيُنذِرُونَكُمْ لِقَاءَ يَوْمِكُمْ هَـٰذَا ۚ قَالُوا بَلَىٰ وَلَـٰكِنْ حَقَّتْ كَلِمَةُ الْعَذَابِ عَلَى الْكَافِرِينَ
The faithless will be driven to hell in throngs. When they reach it and its gates are opened, its keepers will say to them, ‘Did there not come to you [any] apostles from among yourselves, reciting to you the signs of your Lord and warning you of the encounter of this day of yours?’ They will say, ‘Yes, but the word of punishment became due against the faithless.’
قِيلَ ادْخُلُوا أَبْوَابَ جَهَنَّمَ خَالِدِينَ فِيهَا ۖ فَبِئْسَ مَثْوَى الْمُتَكَبِّرِينَ
It will be said, ‘Enter the gates of hell to remain in it [forever]. Evil is the [ultimate] abode of the arrogant.’
وَسِيقَ الَّذِينَ اتَّقَوْا رَبَّهُمْ إِلَى الْجَنَّةِ زُمَرًا ۖ حَتَّىٰ إِذَا جَاءُوهَا وَفُتِحَتْ أَبْوَابُهَا وَقَالَ لَهُمْ خَزَنَتُهَا سَلَامٌ عَلَيْكُمْ طِبْتُمْ فَادْخُلُوهَا خَالِدِينَ
Those who are wary of their Lord will be led to paradise in throngs. When they reach it and its gates are opened, its keepers will say to them, ‘Peace be to you! You are welcome! Enter it to remain [forever].’
وَقَالُوا الْحَمْدُ لِلَّهِ الَّذِي صَدَقَنَا وَعْدَهُ وَأَوْرَثَنَا الْأَرْضَ نَتَبَوَّأُ مِنَ الْجَنَّةِ حَيْثُ نَشَاءُ ۖ فَنِعْمَ أَجْرُ الْعَامِلِينَ
They will say, ‘All praise belongs to Allah, who has fulfilled His promise to us and made us inheritors of the earth, that we may settle in paradise wherever we may wish!’ How excellent is the reward of the workers [of righteousness]
وَتَرَى الْمَلَائِكَةَ حَافِّينَ مِنْ حَوْلِ الْعَرْشِ يُسَبِّحُونَ بِحَمْدِ رَبِّهِمْ ۖ وَقُضِيَ بَيْنَهُم بِالْحَقِّ وَقِيلَ الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ
And you will see the angels surrounding the Throne, celebrating the praise of their Lord, and judgment will be made between them with justice, and it will be said, ‘All praise belongs to Allah, the Lord of all the worlds!’
English translation: Ali Quli Qarai
Triangulating Ṭabarsī (Majmaʿ al-Bayān) [tabarsi_majma_al_bayan], Qummī [qummi], al-Ṭūsī (al-Tibyān) [tusi_al_tibyan], al-Baḥrānī (al-Burhān) [bahrani_al_burhan], al-Ṭabāṭabāʾī (al-Mīzān) [tabatabai_al_mizan], and the Enlightening Commentary [enlightening_commentary] — all five Arabic sources speak here.
Human-review flags: al-Mīzān [tabatabai_al_mizan] is set
needs_human_review: true— its two coarse bayān units (covering 53–61 and 62–75, ~35k characters) were faithfully condensed into a verse-by-verse English digest with no content added; theoriginal_aris kept whole and byte-verbatim.
What the passage says. The close moves from the threshold of regret into the Resurrection and the sūra's namesake. Three doomed sayings are forestalled — "O my regret over what I neglected toward God's side" (56), "had God guided me…" (57), "if only I had another turn…" (58) — and answered: "Nay, My signs came to you" (59). Liars against God appear with blackened faces (60); the God-wary are delivered by their triumph (61). Then the tawḥīd refrain: God is Creator and Disposer of all, His the keys of the heavens and earth (62–63); the Prophet is bidden worship none else (64), warned that shirk nullifies works (65), commanded to worship and thank (66). They have not appraised God truly — the earth is His grip, the heavens rolled in His right hand on the Day (67); the Trumpet sounds twice (68); the earth shines with its Lord's light, the Book is laid open, prophets and witnesses brought (69), every soul paid in full (70). Finally the two processions are driven in throngs (zumarā) — disbelievers to Hell's already-open gates (71–72), the God-wary to Paradise's gates of welcome (73) — and the angels encircle the Throne as the sūra closes, like al-Fātiḥa opens, on al-ḥamdu li-llāhi rabbi l-ʿālamīn (75).
How the present sources read it. On fī janbi Llāh (56), Ṭabarsī [tabarsi_majma_al_bayan] and al-Ṭūsī [tusi_al_tibyan] catalogue the lexical options — "God's reward," "His affair," al-Farrāʾ's "His nearness," al-Zajjāj's "the road to His pleasure" — while Ṭabarsī and Qummī [qummi] add the Imāmī gloss, attributed to al-Bāqir, "We are the janb of God." The qirāʾāt are carefully preserved: Ṭabarsī and al-Ṭūsī both record Abū Jaʿfar's yā ḥasratāy and the cluster yunajjī/yunjī, mafāzatihim/mafāzātihim, and the taʾmurūnī variants, al-Ṭūsī deriving from 58 a refutation of the Compulsionists (al-Mujbira) — the wish for a "return" would be meaningless if the disbeliever could only ever disbelieve.
The blackened faces (60) draw the richest Shīʿī material: Qummī, al-Burhān [bahrani_al_burhan] (nine chained reports, 9265–9273), and Ṭabarsī all carry al-Bāqir/al-Ṣādiq's gloss that "lying against God" includes falsely claiming the imamate — "even if he be an ʿAlid, a Fāṭimid" — alongside the Saqar tradition. On 39:65, the prophetic ʿiṣma locus, the sources converge but differ in register: Qummī and al-Burhān (9277–9282) report the address is formal — "I mean you, but hear, O neighbor" — al-Burhān adding the taʾwīl that ashrakta means associating another in ʿAlī's wilāya, while Ṭabarsī and al-Ṭūsī read it as instruction and warning to others, both rebutting the ahl al-waʿīd's doctrine of absolute works-nullification (iḥbāṭ). Distinctively, al-Ṭabāṭabāʾī [tabatabai_al_mizan] argues against reducing it to a merely formal address: ʿiṣma belongs to the station of knowledge and does not negate free will, so the charge is real in meaning.
On the contested 39:67 "grip" and "right hand," the sources are unanimously anti-anthropomorphic, as-attributed. Ṭabarsī and al-Ṭūsī gloss qabḍa as total power-of-disposal and bi-yamīnih as al-quwwa — hyperbole of [His] capacity, not a limb. Al-Burhān reports al-ʿAskarī (9284) calling the verse "God's reproach of whoever likened Him to His creation" and al-Aʿmash's report from al-Ṣādiq (9285) that "al-yamīn is the hand, and the hand is power and strength." Al-Mīzān argues qabḍa is a kināya for exclusive mastery and yamīn a kināya for qudra, the Day being the manifestation of what is eternally true. For the Trumpet (68), Qummī and al-Burhān share the long ʿAlī-ibn-al-Ḥusayn narration of the two blasts (death, then life); al-Ṭūsī and Ṭabarsī note the dispute over the exempted (al-Suddī: the four archangels; Ibn ʿAbbās: the martyrs around the Throne), while al-Mīzān favors that the souls are the connected exception, since bodies die but souls do not.
The clearest divergence is at 39:69, nūr rabbihā. Ṭabarsī and al-Ṭūsī report "the justice of its Lord" (al-Ḥasan/al-Suddī) or a specially created light; Qummī and al-Burhān carry the taʾwīl, attributed to al-Ṣādiq via al-Mufaḍḍal, that "the Lord of the earth" = the Imām, by whose light people dispense with sun and moon. Al-Mīzān weighs all views — created light, tajallī, justice, al-Kashshāf's "truth/proof" — and prefers his own: the shining is the Resurrection-day uncovering of the veil and the appearing of things in their realities. On the zumar processions (71/73), Ṭabarsī and al-Ṭūsī dwell on the aesthetic wāw of 73 — the "wāw of welcome / of eight," Paradise's eight gates against Hell's seven — and on ṭibtum (purity of deeds/souls), while Qummī and al-Burhān gloss it as purity of birth. All close 39:75 in concord: the angels encircle the Throne, and the praise sealing creation answers the praise that opens it — al-Burhān adding the ʿAlī-in-the-form-of-the-angel report, which al-Baḥrānī himself flags as "by the way of the opponents."
Sources present: tabarsi_majma_al_bayan, qummi, tusi_al_tibyan, bahrani_al_burhan, tabatabai_al_mizan, enlightening_commentary; silent: none.