وَإِذْ تَأَذَّنَ رَبُّكُمْ لَئِن شَكَرْتُمْ لَأَزِيدَنَّكُمْ ۖ وَلَئِن كَفَرْتُمْ إِنَّ عَذَابِي لَشَدِيدٌ
And when your Lord proclaimed, “If you are grateful, I will surely enhance you [in blessing], but if you are ungrateful, My punishment is indeed severe.” ’
وَقَالَ مُوسَىٰ إِن تَكْفُرُوا أَنتُمْ وَمَن فِي الْأَرْضِ جَمِيعًا فَإِنَّ اللَّهَ لَغَنِيٌّ حَمِيدٌ
And Moses said, ‘Should you be faithless,—you and everyone on the earth, all together—indeed Allah is all-sufficient, all-laudable.’
أَلَمْ يَأْتِكُمْ نَبَأُ الَّذِينَ مِن قَبْلِكُمْ قَوْمِ نُوحٍ وَعَادٍ وَثَمُودَ ۛ وَالَّذِينَ مِن بَعْدِهِمْ ۛ لَا يَعْلَمُهُمْ إِلَّا اللَّهُ ۚ جَاءَتْهُمْ رُسُلُهُم بِالْبَيِّنَاتِ فَرَدُّوا أَيْدِيَهُمْ فِي أَفْوَاهِهِمْ وَقَالُوا إِنَّا كَفَرْنَا بِمَا أُرْسِلْتُم بِهِ وَإِنَّا لَفِي شَكٍّ مِّمَّا تَدْعُونَنَا إِلَيْهِ مُرِيبٍ
Has there not come to you the account of those who were before you—the people of Noah, ‘Ad and Thamud, and those who were after them, whom no one knows [well] except Allah? Their apostles brought them manifest proofs, but they did not respond to them, and said, ‘We disbelieve in what you have been sent with. Indeed we have grave doubts concerning that to which you invite us.’
قَالَتْ رُسُلُهُمْ أَفِي اللَّهِ شَكٌّ فَاطِرِ السَّمَاوَاتِ وَالْأَرْضِ ۖ يَدْعُوكُمْ لِيَغْفِرَ لَكُم مِّن ذُنُوبِكُمْ وَيُؤَخِّرَكُمْ إِلَىٰ أَجَلٍ مُّسَمًّى ۚ قَالُوا إِنْ أَنتُمْ إِلَّا بَشَرٌ مِّثْلُنَا تُرِيدُونَ أَن تَصُدُّونَا عَمَّا كَانَ يَعْبُدُ آبَاؤُنَا فَأْتُونَا بِسُلْطَانٍ مُّبِينٍ
Their apostles said, ‘Is there any doubt about Allah, the originator of the heavens and the earth?! He calls you to forgive you a part of your sins, and grants you respite until a specified time.’ They said, ‘You are nothing but humans like us who desire to bar us from what our fathers used to worship. So bring us a manifest authority.’
قَالَتْ لَهُمْ رُسُلُهُمْ إِن نَّحْنُ إِلَّا بَشَرٌ مِّثْلُكُمْ وَلَـٰكِنَّ اللَّهَ يَمُنُّ عَلَىٰ مَن يَشَاءُ مِنْ عِبَادِهِ ۖ وَمَا كَانَ لَنَا أَن نَّأْتِيَكُم بِسُلْطَانٍ إِلَّا بِإِذْنِ اللَّهِ ۚ وَعَلَى اللَّهِ فَلْيَتَوَكَّلِ الْمُؤْمِنُونَ
Their apostles said to them, ‘Indeed we are just human beings like yourselves; but Allah favours whomever of His servants that He wishes. We may not bring you an authority except by Allah’s leave, and in Allah let all the faithful put their trust.
وَمَا لَنَا أَلَّا نَتَوَكَّلَ عَلَى اللَّهِ وَقَدْ هَدَانَا سُبُلَنَا ۚ وَلَنَصْبِرَنَّ عَلَىٰ مَا آذَيْتُمُونَا ۚ وَعَلَى اللَّهِ فَلْيَتَوَكَّلِ الْمُتَوَكِّلُونَ
And why should we not put our trust in Allah, seeing that He has guided us in our ways? Surely, we will put up patiently with whatever torment you may inflict upon us, and in Allah let all the trusting put their trust.’
English translation: Ali Quli Qarai
What the passage says. The unit opens with Allah's proclamation that gratitude (shukr) draws increase while ingratitude (kufr al-niʿam) invites a severe punishment (v. 7), then has Moses declare that human disbelief cannot touch Allah, who is Ghanī (Self-sufficient) and Ḥamīd (Praiseworthy) (v. 8). It pivots to the "tidings" of Nūḥ, ʿĀd, Thamūd and later nations whose messengers brought clear proofs (bayyināt) but were met with hands thrust into mouths and a profession of disbelief and "grave doubt" (vv. 9). The messengers reply with a proof from Allah as Fāṭir of the heavens and earth, calling people to forgiveness and respite (v. 10); the people object that the messengers are "only mortals like us" and demand "clear authority" (sulṭān mubīn); the messengers concede their humanity but affirm Allah favours whom He wills and that no sign comes save by His leave, closing on trust (tawakkul) (vv. 11–12).
How the present sources read it. All six sources are non-silent.
Ṭabāṭabāʾī (al-Mīzān) treats v. 7 as an independent statement (not part of Moses's quoted speech), grounding the shukr–increase / kufr–punishment law across the Qurʾān (citing Nūḥ, Q 71:10–12), and notes the rhetorical asymmetry — an explicit promise but only an allusive threat ("My punishment is severe," not "I will surely punish"). His centerpiece is reading Fāṭir (v. 10) not as bare "creator" but as continuous origination-and-sustaining, so the verse proves tawḥīd al-rubūbiyya (not merely a Creator's existence, which the idolaters never denied); he builds a full contingency proof that everything's existence subsists by Allah alone. He frames "that He may forgive… and respite you" as the proof of general prophethood, insists the partitive min dhunūbikum is inescapable (paralleling Q 71:4), and weighs al-Zamakhsharī's Kashshāf on why disbelievers get "some" sins forgiven explicitly while believers get "all." On vv. 11–12 he reads the messengers' concession of humanity as yielding the opposite of the deniers' conclusion, and lays out tawakkul as two arguments — one from the Agent Himself ("in Allah let the believers trust") and one from His effects/guidance ("why should we not trust… when He has guided us"), the limm and the inn of a single concise demonstration.
The Enlightening Commentary (published English, used as-is) stresses that the gratitude verse is the Qurʾān's most explicit on thankfulness, ties it to the blessing of divine governance under Moses, lists cordial/verbal/practical stages of shukr with several Imāmī traditions (al-Ṣādiq, ʿAlī), and walks verse-by-verse through the Ghanī/Ḥamīd attributes, the four readings of "hands into mouths," and tawakkul as employing a wholly trustworthy advocate.
al-Ṭabarsī (Majmaʿ al-Bayān) and al-Ṭūsī (al-Tibyān) run closely parallel: both gloss taʾadhdhana (citing al-Ḥārith ibn Ḥilliza's Muʿallaqa), report the variant readers of v. 7 (al-Ḥasan/al-Balkhī, Ibn ʿAbbās, al-Jubbāʾī), and catalogue the views on "thrust their hands into their mouths" (al-Ṭabarsī gives four literal plus several figurative on the authority of Ibn Masʿūd, al-Ḥasan, Muqātil, al-Kalbī, Abū Muslim, Mujāhid, Qatāda, Abū ʿUbayda, al-Akhfash; al-Ṭūsī gives five). Both read the partitive min with Abū ʿUbayda/Sībawayhi/Abū ʿAlī, and both stress the verse proves Allah wills faith, not disbelief. al-Ṭabarsī adds al-Wāqidī's ḥadīth using v. 12 as a remedy against fleas.
al-Baḥrānī (al-Burhān) is, as expected, almost entirely narrations: seventeen reports, fourteen on v. 7 (from al-Kulaynī, al-Ṭūsī's Amālī, and al-ʿAyyāshī) tying shukr to increase via al-Ṣādiq, al-Bāqir, al-Riḍā and Zayn al-ʿĀbidīn — including the "lost mount" anecdote and the "five kinds of kufr" ḥadīth (third = kufr al-niʿam); plus al-Qummī on v. 9 ("into the mouths of the prophets"), and on v. 12 the striking gloss of al-mutawakkilūn as "the cultivators/farmers" (al-Ṣādiq, via al-ʿAyyāshī and Ibn Bābawayh's al-Faqīh).
al-Qummī is brief but pointed: al-Ṣādiq's ḥadīth on heartfelt-plus-verbal gratitude drawing increase (v. 7), and the gloss that the hands were thrust "into the mouths of the prophets" to silence them (v. 9).