وَلِلَّهِ غَيْبُ السَّمَاوَاتِ وَالْأَرْضِ ۚ وَمَا أَمْرُ السَّاعَةِ إِلَّا كَلَمْحِ الْبَصَرِ أَوْ هُوَ أَقْرَبُ ۚ إِنَّ اللَّهَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ
To Allah belongs the Unseen of the heavens and the earth. The matter of the Hour is just like the twinkling of an eye, or [even] swifter. Indeed Allah has power over all things.
وَاللَّهُ أَخْرَجَكُم مِّن بُطُونِ أُمَّهَاتِكُمْ لَا تَعْلَمُونَ شَيْئًا وَجَعَلَ لَكُمُ السَّمْعَ وَالْأَبْصَارَ وَالْأَفْئِدَةَ ۙ لَعَلَّكُمْ تَشْكُرُونَ
Allah has brought you forth from the bellies of your mothers while you did not know anything. He made for you hearing, eyesight, and hearts so that you may give thanks.
أَلَمْ يَرَوْا إِلَى الطَّيْرِ مُسَخَّرَاتٍ فِي جَوِّ السَّمَاءِ مَا يُمْسِكُهُنَّ إِلَّا اللَّهُ ۗ إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِّقَوْمٍ يُؤْمِنُونَ
Have they not regarded the birds disposed in the air of the sky: no one sustains them except Allah. There are indeed signs in that for a people who have faith.
وَاللَّهُ جَعَلَ لَكُم مِّن بُيُوتِكُمْ سَكَنًا وَجَعَلَ لَكُم مِّن جُلُودِ الْأَنْعَامِ بُيُوتًا تَسْتَخِفُّونَهَا يَوْمَ ظَعْنِكُمْ وَيَوْمَ إِقَامَتِكُمْ ۙ وَمِنْ أَصْوَافِهَا وَأَوْبَارِهَا وَأَشْعَارِهَا أَثَاثًا وَمَتَاعًا إِلَىٰ حِينٍ
It is Allah who has made your homes as a place of rest for you and He made for you homes out of the skins of the cattle which you find portable on the day of your shifting and on the day of your halt, and out of their wool, fur and hair [He has appointed] furniture and wares [enduring] for a while.
وَاللَّهُ جَعَلَ لَكُم مِّمَّا خَلَقَ ظِلَالًا وَجَعَلَ لَكُم مِّنَ الْجِبَالِ أَكْنَانًا وَجَعَلَ لَكُمْ سَرَابِيلَ تَقِيكُمُ الْحَرَّ وَسَرَابِيلَ تَقِيكُم بَأْسَكُمْ ۚ كَذَٰلِكَ يُتِمُّ نِعْمَتَهُ عَلَيْكُمْ لَعَلَّكُمْ تُسْلِمُونَ
It is Allah who made for you the shade from what He has created, and made for you retreats in the mountains, and made for you garments that protect you from heat, and garments that protect you from your [mutual] violence. That is how He completes His blessing upon you so that you may submit [to Him].
فَإِن تَوَلَّوْا فَإِنَّمَا عَلَيْكَ الْبَلَاغُ الْمُبِينُ
But if they turn their backs [on you], your duty is only to communicate in clear terms.
يَعْرِفُونَ نِعْمَتَ اللَّهِ ثُمَّ يُنكِرُونَهَا وَأَكْثَرُهُمُ الْكَافِرُونَ
They recognize the blessing of Allah and then deny it, and most of them are faithless.
وَيَوْمَ نَبْعَثُ مِن كُلِّ أُمَّةٍ شَهِيدًا ثُمَّ لَا يُؤْذَنُ لِلَّذِينَ كَفَرُوا وَلَا هُمْ يُسْتَعْتَبُونَ
The day We shall raise a witness from every nation, the faithless will not be permitted [to speak], nor will they be asked to propitiate [Allah].
وَإِذَا رَأَى الَّذِينَ ظَلَمُوا الْعَذَابَ فَلَا يُخَفَّفُ عَنْهُمْ وَلَا هُمْ يُنظَرُونَ
And when the wrongdoers sight the punishment, it shall not be lightened for them, nor will they be granted any respite.
وَإِذَا رَأَى الَّذِينَ أَشْرَكُوا شُرَكَاءَهُمْ قَالُوا رَبَّنَا هَـٰؤُلَاءِ شُرَكَاؤُنَا الَّذِينَ كُنَّا نَدْعُو مِن دُونِكَ ۖ فَأَلْقَوْا إِلَيْهِمُ الْقَوْلَ إِنَّكُمْ لَكَاذِبُونَ
When the polytheists sight their partners, they will say, ‘Our Lord! These are our partners whom we used to invoke besides You.’ But they will retort to them, ‘You are indeed liars!’
وَأَلْقَوْا إِلَى اللَّهِ يَوْمَئِذٍ السَّلَمَ ۖ وَضَلَّ عَنْهُم مَّا كَانُوا يَفْتَرُونَ
They will submit to Allah on that day, and what they used to fabricate will forsake them.
الَّذِينَ كَفَرُوا وَصَدُّوا عَن سَبِيلِ اللَّهِ زِدْنَاهُمْ عَذَابًا فَوْقَ الْعَذَابِ بِمَا كَانُوا يُفْسِدُونَ
Those who are faithless and bar from the way of Allah—We shall add punishment to their punishment because of the corruption they used to cause.
وَيَوْمَ نَبْعَثُ فِي كُلِّ أُمَّةٍ شَهِيدًا عَلَيْهِم مِّنْ أَنفُسِهِمْ ۖ وَجِئْنَا بِكَ شَهِيدًا عَلَىٰ هَـٰؤُلَاءِ ۚ وَنَزَّلْنَا عَلَيْكَ الْكِتَابَ تِبْيَانًا لِّكُلِّ شَيْءٍ وَهُدًى وَرَحْمَةً وَبُشْرَىٰ لِلْمُسْلِمِينَ
The day We raise in every nation a witness against them from among themselves, We shall bring you as a witness against these. We have sent down the Book to you as a clarification of all things and as guidance, mercy and good news for the Muslims.
English translation: Ali Quli Qarai
Triangulating Ṭabarsī's Majmaʿ al-Bayān [tabarsi_majma_al_bayan], al-Qummī [qummi], al-Ṭūsī's al-Tibyān [tusi_al_tibyan], al-Baḥrānī's al-Burhān [bahrani_al_burhan], Ṭabāṭabāʾī's al-Mīzān [tabatabai_al_mizan], and the published Enlightening Commentary [enlightening_commentary]. All six are present for this passage.
Human-review flags: al-Burhān [bahrani_al_burhan] (long narration block: representative isnāds preserved, duplicate Khiḍr/swallow and "we-know-the-heavens" reports condensed) and al-Mīzān [tabatabai_al_mizan] (two coarse units, ~65k chars total; only the v.77 slice of the first unit and the whole second unit translated, with Ṭabāṭabāʾī's long philosophical excursions faithfully condensed and
original_arabridged with marked elisions).
What the passage says. It pivots from a catalogue of bounties to the three roots of doctrine — tawḥīd, maʿād, and prophethood/legislation. God owns the unseen, and the Hour costs Him no more than a blink (77); He brought you from the womb knowing nothing and gave you hearing, sight, and afʾida for gratitude (78); the birds are held aloft by none but Him (79); homes, hide-tents, wool/fur/hair, shade, mountain-retreats, and protective garments complete His blessing "that you may submit" (80–81). The Prophet owes only clear conveyance (82); they know the blessing yet deny it (83). Then judgment: a witness from every nation, the deniers silenced (84–85); the partners disown their worshippers (86); forced submission too late (87); leaders of misguidance doubly punished (88); and the Prophet a witness over witnesses, with the Book "an exposition of all things" (89).
How the present sources read it. On v.77 the lexical-grammatical tafsīrs are restrained: Ṭūsī [tusi_al_tibyan] glosses ghayb as what God alone may know and reads the Hour's nearness through "Be, and it is." Ṭabāṭabāʾī [tabatabai_al_mizan] presses further, insisting the verse affirms God's ownership of the unseen itself, not merely His knowledge of it, and mounts a sustained argument that the universality of divine power makes all things equal before Him — concluding that maʿād is "the manifestation of the reality of things after their concealment."
On v.78 Ṭabarsī [tabarsi_majma_al_bayan] and Ṭūsī [tusi_al_tibyan] agree the senses are "pathways to knowledge" and the heart its seat; Ṭabāṭabāʾī [tabatabai_al_mizan] strikingly aligns the "knowing nothing" with the philosophers' tabula rasa — the soul's tablet blank at birth, inscribed by sense, imagination, and reason. On v.79 the Enlightening Commentary [enlightening_commentary] offers its vivid airplane anecdote ("Allah's will does not wait for your computers"); Ṭabāṭabāʾī [tabatabai_al_mizan] reads musakhkharāt as proof that the overpowered natural cause retains "a kind of causality" while God remains the true bestower of existence — his signature theology of tawḥīd that affirms secondary causes without rivaling God.
The philological sources converge tightly on vv.80–81: Ṭabarsī [tabarsi_majma_al_bayan], Ṭūsī [tusi_al_tibyan], Qummī [qummi], and al-Burhān [bahrani_al_burhan] all gloss the hide-"homes" as tents/pavilions, distribute aṣwāf/awbār/ashʿār to sheep/camels/goats, and — citing the same poetic-grammatical lore (al-Aʿshā; the shared verse on "departure and dwelling") — explain that sarābīl against "heat" implies cold too, heat being singled out for an Arabian audience. Ṭabarsī and Ṭūsī both record the qirāʾāt (alam taraw/yaraw; ẓaʿnikum vocalized or not), and both deploy v.83 against the Mujbira: God demonstrably does bless the disbeliever. Ṭabāṭabāʾī [tabatabai_al_mizan] systematizes this into a "two-aspect" theory of blessing — bodily felicity (granted to all) versus spiritual felicity (only the believer's).
The imāmī sources read the eschatology christologically toward the Imamate. Qummī [qummi] and al-Burhān [bahrani_al_burhan] gloss "the blessing they deny" (83) as the wilāya of ʿAlī, the latter narrating the Medina-mosque report on al-Māʾida 5:55; both, with Ṭabarsī [tabarsi_majma_al_bayan] (quoting al-Ṣādiq), read the "witness from every nation" as the Imam of each age. Ṭabāṭabāʾī [tabatabai_al_mizan] reaches a parallel result by argument rather than narration: the witness must possess ʿiṣma and testify by direct beholding, so the Prophet is "witness over the witnesses," not over all deeds — and he explicitly labels the wilāya-reports min al-jary (applicative). On "tibyānan li-kulli shayʾ" (89) the sources split in register: Ṭabarsī [tabarsi_majma_al_bayan] and Ṭūsī [tusi_al_tibyan] confine "all things" to matters of religion (by text, referral, or consensus), whereas al-Burhān's [bahrani_al_burhan] dense narration-cluster (Imams knowing "what was and what shall be," the two pomegranates, the Khiḍr-and-swallow parchment) takes it maximally. Ṭabāṭabāʾī [tabatabai_al_mizan] holds both: the apparent sense is guidance-related, but "if the reports are sound" the exposition extends beyond verbal signification.
Sources present: tabarsi_majma_al_bayan, qummi, tusi_al_tibyan, bahrani_al_burhan, tabatabai_al_mizan, enlightening_commentary; silent: none.