Sūrah 26 · Āyāt 69–104

al-Shuʿarāʾ 69–104 — Ibrāhīm: the litany of the true Lord and the reckoning of the idolaters

After Mūsā the sūra turns to Ibrāhīm, and the sources read him as the polytheists' own father turned against their idolatry. al-Mīzān notes the shift from "your Lord called Mūsā" to "recite to them the tiding of Ibrāhīm": the Arab pagans are being shown that their ancestor rose for pure monotheism "from an untaught fiṭra." Ṭabarsī calls him "the tree of the prophets, the Arabs' pride."

The dispute over the idols (70–77). All four Arabic sources build the same argument. Ibrāhīm's opening What do you worship? is, for al-Mīzān, a debater's feint — putting himself in the place of one who knows nothing, to draw out their admission — and his questions do they hear you… benefit or harm? form a two-fold refutation: worship implies a heard invocation, and is sought for benefit or against harm, both impossible for lifeless idols. Ṭūsī catalogues the specious roots of idolatry (idols as intercessors, as star-temples, as visible focus, as talisman) but concludes the real ground is bare imitation (taqlīd), "base in reason" — exactly their reply, we found our fathers doing so. al-Mīzān adds a sharp aside refuting the apologetic that the idol is merely a qibla like the Kaʿba: "a qibla is faced in worship, not faced with worship."

The litany of the true Lord (78–82). Ibrāhīm's sevenfold description — who created me and guides me… feeds me… when I am ill heals me… will make me die then live… I hope will forgive me — draws careful comment on two points. First, why illness alone is ascribed to himself: Ṭabarsī says it is courtesy (the aim being thanks), while al-Mīzān more precisely says it is lest a privation be counted among the favours. Second, the "fault" (khaṭīʾa) he hopes to have forgiven: Ṭabarsī, Ṭūsī and al-Mīzān unanimously deny it is sin — for the prophets are protected — reading it as a turning wholly to God; al-Mīzān refines it to "the good deeds of the pious are the sins of the near ones," the higher standard proper to a prophet's rank. al-Baḥrānī frames the whole litany as the maqām of trust (tawakkul) within the ḥadīth of Ibrāhīm's trials.

The prayer and the "truthful tongue" (83–87). On make for me a truthful tongue among the later generations, the sources split between two readings both preserved here: the general one (fair renown, so all religions praise him — Ṭabarsī, and Ṭūsī's "or a truthful offspring, Muḥammad") and the specifically Imāmī one — al-Qummī and al-Baḥrānī (with al-Mīzān noting it as interpretation-or-application) identify the "truthful tongue" as ʿAlī b. Abī Ṭālib, cross-linked to We made for them a truthful, exalted tongue (19:50), one chain extending it to the Mahdī. On forgive my father, Ṭabarsī, Ṭūsī and al-Mīzān agree the plea was made while he yet lived and conditional on repentance (9:114); Ṭūsī adds the Imāmī position that the "father" was the maternal grandfather, the Prophet's line being monotheist.

The Judgment scene (88–102). A Day when neither wealth nor sons avail, save one who comes with a sound heart — al-Mīzān reads wealth and sons as the type of every merely social bond that is severed when realities are laid bare, and (taking the exception as disjoined) makes soundness of heart the sole criterion; the qalb salīm is glossed by al-Qummī and al-Baḥrānī (from al-Ṣādiq) as "the heart that meets its Lord with none in it besides Him," and by Ṭabarsī (also from al-Ṣādiq) as "sound from love of the world." As Hell is displayed the idolaters are hurled in with the ghāwūn and the hosts of Iblīs, disputing — by God, we were in manifest error when we equated you with the Lord of the worlds. Their cry we have no intercessors nor a loyal friend draws the passage's largest narration-cluster: al-Baḥrānī and al-Qummī (with Ṭabarsī and al-Mīzān) preserve the tradition that this is what the enemies of the Prophet's House will say when they see the believers and Imams interceding for their Shīʿa. The passage closes on the refrain most of them were not believers; your Lord is the Almighty, the Merciful.