Sūrah 87 · Āyāt 6–13

al-Aʿlā 87:6–13 — the promise that he will not forget, the reminder, and the parting of the heedful from the wretched. The Enlightening Commentary reads vv6–8 as God's pledge to the Prophet of secure retention of the revelation and an eased path; the four classical sources and al-Mīzān fill in the mechanics and the theology.

"We shall have you recite, so you will not forget." al-Ṭabarsī and al-Ṭūsī agree that iqrāʾ is God's taking the recitation upon the Prophet so it is fixed in memory; al-Ṭabarsī transmits Ibn ʿAbbās's report that the Prophet used to rush to repeat Gabriel's words "for fear of forgetting," until this verse came down and "he forgot nothing thereafter" — a sign, he adds, of inimitability confirming prophethood. al-Mīzān sharpens the point: the promise is not that the Prophet erred and was corrected, but that he is "enabled to recite the Qurʾān as revealed, without addition, omission or distortion through forgetting." On the exception illā mā shāʾa Allāh, al-Ṭabarsī offers the abrogation reading (al-Ḥasan, Qatāda — inshāʾ as a species of naskh) alongside al-Farrāʾ's view that God simply never willed any forgetting, the clause being "like the exception in oaths." al-Mīzān and al-Burhān both turn the exception toward divine omnipotence: al-Mīzān reads it as preserving "the absoluteness of His power" — the gift never strips the Giver of power over its contrary — while Tafsīr al-Qummī and al-Burhān ground this in the dictum "the One who does not forget is God," and al-Burhān adds al-Bāqir's (ʿa) ruling (via Saʿd ibn Ṭarīf) that forgetting carries no blame, only willful denial does.

"He knows the open and what is hidden" / "We shall ease you to the easy way." al-Ṭabarsī and al-Ṭūsī read al-jahr as the audible against the secret (al-hams); al-Mīzān, more broadly, takes it as "what is apparent to perception" set against "what is hidden," and makes the clause the reason for the promise of non-forgetting — God's knowledge of the Prophet's inner eagerness undergirds His safekeeping of the revelation, the shift from "We" to "He" being a deliberate iltifāt pointing to His absolute power. On al-yusrā, al-Ṭūsī and al-Jubbāʾī (in al-Ṭabarsī) hear "Paradise, the greatest ease"; al-Ṭabarsī prefers Abū Muslim's reading — the easing of the mission itself, steadying the Prophet to bear conveyance — and al-Mīzān agrees the verse furnishes the Prophet's own nature for "the easiest of ways for the call."

Reminder, fear, and the most wretched. All sources wrestle with the conditional in nafaʿat al-dhikrā. al-Ṭabarsī and al-Ṭūsī treat it as no true condition but an assurance that reminding "inevitably benefits" — "as one says, 'ask him if the asking benefits.'" al-Mīzān, characteristically, defends the condition as real: the reminder genuinely benefits the God-fearing (inclining the heart to truth) and even the most wretched (completing the proof against him), but is futile only for the hardened opposer — and he marshals 2:6–7 and 53:29 to refute the "benefits-or-not" readings. On yatajannabuhā al-ashqā, al-Ṭabarsī ranks the wretched by degree, "the greatest in rank being he who disbelieved in God and worshipped another"; al-Ṭūsī and al-Mīzān identify him by contrast as the one "in whose heart is no fear of God." For al-nār al-kubrā, al-Ṭabarsī, al-Ṭūsī and al-Mīzān relay al-Ḥasan's "the Fire of Hell against the lesser fire of this world" and al-Farrāʾ's "the lowest layer of Hell." On lā yamūtu fīhā wa-lā yaḥyā, al-Mīzān gives the finest reading — the denial of both death and life is "the negation of deliverance, everlasting," since rescue would come only by death or by a turn to a good life, and neither is granted; Qummī and al-Burhān gloss it with the parallel of 14:17, "death comes to him from every place, yet he does not die."