وَنُوحًا إِذْ نَادَىٰ مِن قَبْلُ فَاسْتَجَبْنَا لَهُ فَنَجَّيْنَاهُ وَأَهْلَهُ مِنَ الْكَرْبِ الْعَظِيمِ
And before that Noah, when he called out, We responded to him and delivered him and his family from the great agony.
وَنَصَرْنَاهُ مِنَ الْقَوْمِ الَّذِينَ كَذَّبُوا بِآيَاتِنَا ۚ إِنَّهُمْ كَانُوا قَوْمَ سَوْءٍ فَأَغْرَقْنَاهُمْ أَجْمَعِينَ
And We helped him against the people who denied Our signs. They were indeed an evil lot; so We drowned them all.
وَدَاوُودَ وَسُلَيْمَانَ إِذْ يَحْكُمَانِ فِي الْحَرْثِ إِذْ نَفَشَتْ فِيهِ غَنَمُ الْقَوْمِ وَكُنَّا لِحُكْمِهِمْ شَاهِدِينَ
And [remember] David and Solomon when they gave judgement concerning the tillage when the sheep of some people strayed into it by night, and We were witness to their judgement.
فَفَهَّمْنَاهَا سُلَيْمَانَ ۚ وَكُلًّا آتَيْنَا حُكْمًا وَعِلْمًا ۚ وَسَخَّرْنَا مَعَ دَاوُودَ الْجِبَالَ يُسَبِّحْنَ وَالطَّيْرَ ۚ وَكُنَّا فَاعِلِينَ
We gave its understanding to Solomon, and to each We gave judgement and knowledge. We disposed the mountains and the birds to glorify [Us] with David, and We have been the doer [of these things].
وَعَلَّمْنَاهُ صَنْعَةَ لَبُوسٍ لَّكُمْ لِتُحْصِنَكُم مِّن بَأْسِكُمْ ۖ فَهَلْ أَنتُمْ شَاكِرُونَ
We taught him the making of coats of mail for you, to protect you from your [own] violence. Will you then be grateful?
وَلِسُلَيْمَانَ الرِّيحَ عَاصِفَةً تَجْرِي بِأَمْرِهِ إِلَى الْأَرْضِ الَّتِي بَارَكْنَا فِيهَا ۚ وَكُنَّا بِكُلِّ شَيْءٍ عَالِمِينَ
And [We disposed] for Solomon the tempestuous wind which blew by his command toward the land which We have blessed, and We have knowledge of all things.
وَمِنَ الشَّيَاطِينِ مَن يَغُوصُونَ لَهُ وَيَعْمَلُونَ عَمَلًا دُونَ ذَٰلِكَ ۖ وَكُنَّا لَهُمْ حَافِظِينَ
Among the devils were some who dived for him and performed tasks other than that, and We were watchful over them.
وَأَيُّوبَ إِذْ نَادَىٰ رَبَّهُ أَنِّي مَسَّنِيَ الضُّرُّ وَأَنتَ أَرْحَمُ الرَّاحِمِينَ
And [remember] Job, when he called out to his Lord, ‘Indeed distress has befallen me, and You are the most merciful of the merciful.’
فَاسْتَجَبْنَا لَهُ فَكَشَفْنَا مَا بِهِ مِن ضُرٍّ ۖ وَآتَيْنَاهُ أَهْلَهُ وَمِثْلَهُم مَّعَهُمْ رَحْمَةً مِّنْ عِندِنَا وَذِكْرَىٰ لِلْعَابِدِينَ
So We answered his prayer and removed his distress, and We gave him [back] his family along with others like them, as a mercy from Us and an admonition for the devout.
وَإِسْمَاعِيلَ وَإِدْرِيسَ وَذَا الْكِفْلِ ۖ كُلٌّ مِّنَ الصَّابِرِينَ
And [remember] Ishmael, Idris, and Dhul-Kifl—each of them was among the patient.
وَأَدْخَلْنَاهُمْ فِي رَحْمَتِنَا ۖ إِنَّهُم مِّنَ الصَّالِحِينَ
We admitted them into Our mercy. Indeed, they were among the righteous.
وَذَا النُّونِ إِذ ذَّهَبَ مُغَاضِبًا فَظَنَّ أَن لَّن نَّقْدِرَ عَلَيْهِ فَنَادَىٰ فِي الظُّلُمَاتِ أَن لَّا إِلَـٰهَ إِلَّا أَنتَ سُبْحَانَكَ إِنِّي كُنتُ مِنَ الظَّالِمِينَ
And [remember] the Man of the Fish, when he left in a rage, thinking that We would not put him to hardship. Then he cried out in the darkness, ‘There is no god except You! You are immaculate! I have indeed been among the wrongdoers!’
فَاسْتَجَبْنَا لَهُ وَنَجَّيْنَاهُ مِنَ الْغَمِّ ۚ وَكَذَٰلِكَ نُنجِي الْمُؤْمِنِينَ
So We answered his prayer and delivered him from the agony; and thus do We deliver the faithful.
وَزَكَرِيَّا إِذْ نَادَىٰ رَبَّهُ رَبِّ لَا تَذَرْنِي فَرْدًا وَأَنتَ خَيْرُ الْوَارِثِينَ
And [remember] Zechariah, when he cried out to his Lord, ‘My Lord! Do not leave me without an heir, and You are the best of inheritors.’
فَاسْتَجَبْنَا لَهُ وَوَهَبْنَا لَهُ يَحْيَىٰ وَأَصْلَحْنَا لَهُ زَوْجَهُ ۚ إِنَّهُمْ كَانُوا يُسَارِعُونَ فِي الْخَيْرَاتِ وَيَدْعُونَنَا رَغَبًا وَرَهَبًا ۖ وَكَانُوا لَنَا خَاشِعِينَ
So We answered his prayer, and gave him John, and cured for him his wife [of infertility]. Indeed, they were active in [performing] good works, and they would supplicate Us with eagerness and awe and were humble before Us.
وَالَّتِي أَحْصَنَتْ فَرْجَهَا فَنَفَخْنَا فِيهَا مِن رُّوحِنَا وَجَعَلْنَاهَا وَابْنَهَا آيَةً لِّلْعَالَمِينَ
And [remember] her who guarded her chastity, so We breathed into her Our spirit, and made her and her son a sign for all the nations.
English translation: Ali Quli Qarai
Triangulating Ṭabarsī (Majmaʿ al-Bayān) [tabarsi_majma_al_bayan], al-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 published Enlightening Commentary [enlightening_commentary].
Human-review flags: al-Mīzān [tabatabai_al_mizan] is rendered from coarse units and heavily but faithfully condensed (Tabāṭabāʾī's long judgment-analysis and Yūnus discussion), hence
needs_human_review. No content was added;original_arpreserves the Arabic worked from.
What the passage says. The prophetic gallery moves from Nūḥ's rescue (76–77), through the paired kingship of Dāwūd and Sulaymān (78–82), Ayyūb's affliction and restoration (83–84), a triad of the patient — Ismāʿīl, Idrīs, Dhū al-Kifl (85–86) — Dhū al-Nūn/Yūnus delivered from the darkness (87–88), the gift of Yaḥyā to Zakariyyā (89–90), and Maryam, into whom God "breathed of Our spirit" (91). The unifying notes: supplication answered, distress lifted, prophets as signs.
The field-judgment (78–79). All four Shīʿī sources converge on the same core: Dāwūd assigned the straying sheep (their riqāb, bodies) to the owner of the ruined tillage, while Sulaymān ruled that the field-owner instead take the sheep's usufruct — milk, wool, offspring — for a season, each party's property reverting once the field recovered. Ṭabarsī [tabarsi_majma_al_bayan] and Ṭūsī [tusi_al_tibyan] frame this as a kalām problem: against ʿAlī b. ʿĪsā / al-Balkhī (who allow prophetic ijtihād), both side with al-Jubbāʾī that Sulaymān's verdict came by waḥy abrogating Dāwūd's, since a prophet with access to revelation may not rule by conjecture. al-Qummī [qummi] and al-Baḥrānī [bahrani_al_burhan] supply the narrative engine: per Abū ʿAbd Allāh and Abū Jaʿfar (peace be upon them), there was no real disagreement — Dāwūd ruled as the prophets before him had, God then disclosed the gentler rule to Sulaymān, and the episode's purpose was to mark Sulaymān as Dāwūd's waṣī ("had their ruling differed He would have said li-ḥukmihimā"). al-Ṭabāṭabāʾī [tabatabai_al_mizan] sharpens this philologically: "when they were judging" denotes deliberation, not two binding verdicts, and the singular "their judgement" (referring to the prophets) proves the ruling was one, differing only in mode of execution — neither abrogation nor conjecture, since "We gave its understanding to Sulaymān" and "to each We gave judgement and knowledge" both signal endorsed knowledge. The Enlightening Commentary [enlightening_commentary] gives the same practical outline for the lay reader.
Dāwūd's iron and Sulaymān's wind (80–82). On ṣanʿat labūs (80), Ṭabarsī [tabarsi_majma_al_bayan] and Ṭūsī [tusi_al_tibyan] agree (citing the Hudhalī verse) that labūs lexically covers all weaponry but here means the coat of mail, Dāwūd being its first maker when God softened iron "like dough" in his hand. al-Qummī [qummi] glosses it tersely ("the dirʿ"); al-Baḥrānī [bahrani_al_burhan] adds the striking ḥadīth of Dāwūd weeping forty mornings until God commanded the iron to soften, after which he sold a daily mail-coat for a thousand dirhams to free himself from the public treasury. al-Mīzān [tabatabai_al_mizan] anchors the pronoun to Dāwūd via 34:10. For the wind (81), al-Qummī and al-Baḥrānī identify the "blessed land" as Bayt al-Maqdis and al-Shām; al-Mīzān notes the wind is called "tempestuous" because that is the more wondrous display of power, while the jinn/devils (82) dive for pearls and build sanctuaries under guard (cross-referenced to 34:13).
Ayyūb, the patient triad, Yūnus (83–88). On "We gave him his family and their like" (84), al-Qummī [qummi] and al-Baḥrānī [bahrani_al_burhan] preserve the distinctive Imāmī reading that God revived both the family who died in the trial and those who had predeceased it. The most theologically loaded passage is Yūnus (87): every Shīʿī source guards prophetic ʿiṣma. Ṭabarsī and Ṭūsī [tusi_al_tibyan] insist lan naqdira means "We would not straiten" him (not "have no power"), Ṭūsī adding it was merely tark al-awlā and rebuking the "ignorant Ḥashwiyya." al-Baḥrānī [bahrani_al_burhan] twice cites al-Riḍā (to al-Maʾmūn and to Ibn al-Jahm) glossing ẓanna as "was certain" and anchoring qadara = "narrowed provision" to 89:16. al-Mīzān [tabatabai_al_mizan] reads the whole departure as tamthīl (representation): Yūnus's confession disavows any refuge but God. al-Qummī and al-Baḥrānī also transmit the moving Umm Salama ḥadīth ("God entrusted Yūnus to himself for the blink of an eye") and a fertility-prayer use of the verse.
Zakariyyā, Yaḥyā, Maryam (89–91). Ṭabarsī [tabarsi_majma_al_bayan] preserves the Imāmī prayer of al-Ḥārith b. al-Mughīra rewarded with "ʿAlī and al-Ḥusayn." al-Baḥrānī [bahrani_al_burhan] alone carries the long Yaḥyā-asceticism narration, Zakariyyā's martyrdom (sawn in a tree), and the Bukhtnaṣṣar avenging-blood account. On 91, all sources read "Our spirit" as an honorific construction; al-Mīzān [tabatabai_al_mizan] reads the breathing as kināya for a fatherless conception paralleling Ādam (3:59) — Maryam and ʿĪsā being a single "sign." (Note: al-Qummī's rūḥ makhlūqa appears as rīḥ makhlūqa in al-Baḥrānī's quotation — a textual variant flagged in both entries.)
Sources present: tabarsi_majma_al_bayan, qummi, tusi_al_tibyan, bahrani_al_burhan, tabatabai_al_mizan, enlightening_commentary; silent: none.