أَقِمِ الصَّلَاةَ لِدُلُوكِ الشَّمْسِ إِلَىٰ غَسَقِ اللَّيْلِ وَقُرْآنَ الْفَجْرِ ۖ إِنَّ قُرْآنَ الْفَجْرِ كَانَ مَشْهُودًا
Maintain the prayer [during the period] from the sun’s decline till the darkness of the night, and [observe particularly] the dawn recital. Indeed the dawn recital is attended [by angels].
وَمِنَ اللَّيْلِ فَتَهَجَّدْ بِهِ نَافِلَةً لَّكَ عَسَىٰ أَن يَبْعَثَكَ رَبُّكَ مَقَامًا مَّحْمُودًا
And keep vigil for a part of the night, as a supererogatory [devotion] for you. It may be that your Lord will raise you to a praiseworthy station.
وَقُل رَّبِّ أَدْخِلْنِي مُدْخَلَ صِدْقٍ وَأَخْرِجْنِي مُخْرَجَ صِدْقٍ وَاجْعَل لِّي مِن لَّدُنكَ سُلْطَانًا نَّصِيرًا
And say, ‘My Lord! ‘Admit me with a worthy entrance, and bring me out with a worthy departure, and render me a favourable authority from Yourself.’
وَقُلْ جَاءَ الْحَقُّ وَزَهَقَ الْبَاطِلُ ۚ إِنَّ الْبَاطِلَ كَانَ زَهُوقًا
And say, ‘The truth has come, and falsehood has vanished. Indeed falsehood is bound to vanish.’
وَنُنَزِّلُ مِنَ الْقُرْآنِ مَا هُوَ شِفَاءٌ وَرَحْمَةٌ لِّلْمُؤْمِنِينَ ۙ وَلَا يَزِيدُ الظَّالِمِينَ إِلَّا خَسَارًا
We send down in the Quran that which is a cure and mercy for the faithful; and it increases the wrongdoers only in loss.
وَإِذَا أَنْعَمْنَا عَلَى الْإِنسَانِ أَعْرَضَ وَنَأَىٰ بِجَانِبِهِ ۖ وَإِذَا مَسَّهُ الشَّرُّ كَانَ يَئُوسًا
When We bless man, he is disregardful and turns aside; but when an ill befalls him, he is despondent.
قُلْ كُلٌّ يَعْمَلُ عَلَىٰ شَاكِلَتِهِ فَرَبُّكُمْ أَعْلَمُ بِمَنْ هُوَ أَهْدَىٰ سَبِيلًا
Say, ‘Everyone acts according to his character. Your Lord knows best who is better guided with regard to the way.’
وَيَسْأَلُونَكَ عَنِ الرُّوحِ ۖ قُلِ الرُّوحُ مِنْ أَمْرِ رَبِّي وَمَا أُوتِيتُم مِّنَ الْعِلْمِ إِلَّا قَلِيلًا
They question you concerning the Spirit. Say, ‘The Spirit is of the command of my Lord, and you have not been given of the knowledge except a few [of you].’
وَلَئِن شِئْنَا لَنَذْهَبَنَّ بِالَّذِي أَوْحَيْنَا إِلَيْكَ ثُمَّ لَا تَجِدُ لَكَ بِهِ عَلَيْنَا وَكِيلًا
If We wish, We would take away what We have revealed to you. Then you would not find for yourself any defender against Us,
إِلَّا رَحْمَةً مِّن رَّبِّكَ ۚ إِنَّ فَضْلَهُ كَانَ عَلَيْكَ كَبِيرًا
except a mercy from your Lord. Indeed His grace has been great upon you.
قُل لَّئِنِ اجْتَمَعَتِ الْإِنسُ وَالْجِنُّ عَلَىٰ أَن يَأْتُوا بِمِثْلِ هَـٰذَا الْقُرْآنِ لَا يَأْتُونَ بِمِثْلِهِ وَلَوْ كَانَ بَعْضُهُمْ لِبَعْضٍ ظَهِيرًا
Say, ‘Should all humans and jinn rally to bring the like of this Quran, they will not bring its like, even if they assisted one another.’
وَلَقَدْ صَرَّفْنَا لِلنَّاسِ فِي هَـٰذَا الْقُرْآنِ مِن كُلِّ مَثَلٍ فَأَبَىٰ أَكْثَرُ النَّاسِ إِلَّا كُفُورًا
We have certainly interspersed this Quran with every [kind of] parable for the people, but most people are only intent on ingratitude.
وَقَالُوا لَن نُّؤْمِنَ لَكَ حَتَّىٰ تَفْجُرَ لَنَا مِنَ الْأَرْضِ يَنبُوعًا
They say, ‘We will not believe you until you make a spring gush forth for us from the ground.
أَوْ تَكُونَ لَكَ جَنَّةٌ مِّن نَّخِيلٍ وَعِنَبٍ فَتُفَجِّرَ الْأَنْهَارَ خِلَالَهَا تَفْجِيرًا
Or until you have a garden of date palms and vines and you make streams gush through it.
أَوْ تُسْقِطَ السَّمَاءَ كَمَا زَعَمْتَ عَلَيْنَا كِسَفًا أَوْ تَأْتِيَ بِاللَّهِ وَالْمَلَائِكَةِ قَبِيلًا
Or until you cause the sky to fall in fragments upon us, just as you have averred. Or until you bring Allah and the angels [right] in front of us.
أَوْ يَكُونَ لَكَ بَيْتٌ مِّن زُخْرُفٍ أَوْ تَرْقَىٰ فِي السَّمَاءِ وَلَن نُّؤْمِنَ لِرُقِيِّكَ حَتَّىٰ تُنَزِّلَ عَلَيْنَا كِتَابًا نَّقْرَؤُهُ ۗ قُلْ سُبْحَانَ رَبِّي هَلْ كُنتُ إِلَّا بَشَرًا رَّسُولًا
Or until you have a house of gold, or you ascend into the sky. And we will not believe your ascension until you bring down for us a book that we may read.’ Say, ‘Immaculate is my Lord! Am I anything but a human apostle?!’
English translation: Ali Quli Qarai
Triangulating Ṭabarsī's Majmaʿ al-Bayān [tabarsi_majma_al_bayan], the Tafsīr al-Qummī [qummi], Ṭūsī's al-Tibyān [tusi_al_tibyan], Baḥrānī's al-Burhān [bahrani_al_burhan], and Ṭabāṭabāʾī's al-Mīzān [tabatabai_al_mizan] — all five present for this passage.
Human-review flags: al-Mīzān [tabatabai_al_mizan] is flagged: its two coarse units span verses 73–100, so its three long philosophical excurses (evil as privation; the soul and shākila; the reality of al-rūḥ) are faithfully condensed, not added to, and verses 73–77 / 94–100 are omitted as outside the passage.
What the passage says. It moves from the daily prayers and the night vigil (78–79), through two commanded supplications (80–81), to the Qurʾān as healing (82), human ingratitude (83–84), the question about the Spirit (85), God's bounty in revelation (86–87), the inimitability challenge (88–89), and the Meccans' list of demanded miracles answered by "Glory be to my Lord! Am I anything but a human messenger?" (90–93).
Prayer-times (78). All four Shīʿī sources read dulūk al-shams as the meridian-decline and ghasaq al-layl as midnight, so the verse encodes the five daily prayers; Ṭabarsī [tabarsi_majma_al_bayan] records the rival view (dulūk = sunset → Maghrib) but, with Ṭabāṭabāʾī [tabatabai_al_mizan], prefers the first so the verse may comprehend all five. Qummī [qummi], al-Burhān's mass of Zurāra/ʿUbayd-ibn-Zurāra reports [bahrani_al_burhan], and al-Mīzān [tabatabai_al_mizan] converge that "the recital of dawn is witnessed" means the night- and day-angels attend the Fajr — a point al-Mīzān [tabatabai_al_mizan] notes is near-mutawātir across both sects (some adding God's own witnessing).
The praised station (79). This is the convergence-point. Ṭūsī [tusi_al_tibyan] and Ṭabarsī [tabarsi_majma_al_bayan] report scholarly consensus that maqām maḥmūd = the intercession (shafāʿa), the station of the Banner of Praise; al-Mīzān [tabatabai_al_mizan] confirms both sects agree it is the Great Intercession (al-shafāʿa al-kubrā). Qummī [qummi] and al-Burhān [bahrani_al_burhan] supply the narrative engine — the Prophet's prostration at the gate of mercy after Adam, Noah and the rest demur — and al-Burhān [bahrani_al_burhan] adds the distinctively Shīʿī framing (Anas's report: intercession for the people of tawḥīd, barred from the enemies of ʿAlī and his offspring; the long Khaythama ḥadīth tying the station to wilāya). (Web-verified against wikishia: the Shīʿī–Sunnī agreement on intercession is exactly as these sources state.)
Truth versus falsehood (81). Ṭabarsī [tabarsi_majma_al_bayan] and Ṭūsī [tusi_al_tibyan] both cite Ibn Masʿūd's report of the Prophet smashing the 360 idols reciting this verse; al-Burhān [bahrani_al_burhan] dramatizes it through ʿAlī mounting the Prophet's shoulders to cast down the great idol, while al-Qummī [qummi] localizes it to the Conquest of Mecca. al-Burhān [bahrani_al_burhan] and the Kāfī-report it shares add the eschatological reading: "when the Qāʾim arises, he will do away with the rule of falsehood."
The Qurʾān as cure (82). Ṭabarsī [tabarsi_majma_al_bayan] and Ṭūsī [tusi_al_tibyan] give nearly identical four-fold accounts of its healing (clarity, inimitable composition, blessing, the welfare of recitation). al-Mīzān [tabatabai_al_mizan] deepens this into fiṭra: the Qurʾān restores the soul's innate health, "healing" purifying and "mercy" rebuilding. al-Burhān [bahrani_al_burhan] adds the bāṭin reading (the cure is "the knowledge of the Qurʾān," its people the Imams).
The Spirit (85). The sources array the classic options: Gabriel, the human spirit, the Qurʾān, or an angel (Ṭabarsī [tabarsi_majma_al_bayan], Ṭūsī [tusi_al_tibyan]). Qummī [qummi] and al-Burhān [bahrani_al_burhan] press the Imāmī line — "a creature greater than Gabriel and Michael, of the malakūt," with ʿAlī's argument from al-Naḥl 1–2 that the Spirit is other than the angels. al-Mīzān [tabatabai_al_mizan] systematizes all of this: al-rūḥ is one wide reality of differing grades, of the "command" (amr)/malakūt. (Web-checked: this spread of views, and the Shīʿī "greater than Gabriel" reports, are accurately attributed.)
Inimitability and the demanded miracles (88–93). On 88 all sources read a perpetual taḥaddī; Ṭabarsī [tabarsi_majma_al_bayan], Ṭūsī [tusi_al_tibyan], and al-Mīzān [tabatabai_al_mizan] note the challenge embraces wording and meaning, not eloquence alone. For 90–93 Ṭabarsī [tabarsi_majma_al_bayan] and al-Mīzān [tabatabai_al_mizan] give the full asbāb (the Quraysh delegation; the kisaf/kisf and tafjur/tufajjir readings), while Qummī [qummi], al-Burhān [bahrani_al_burhan], and al-Mīzān's riwāʾī [tabatabai_al_mizan] agree the demander was ʿAbd Allāh ibn Abī Umayya, whose Islam was finally accepted at the Conquest. al-Burhān's long al-ʿAskarī debate [bahrani_al_burhan] supplies the fullest theodicy of why prophets do not perform miracles on demand.
Sources present: tabarsi_majma_al_bayan, qummi, tusi_al_tibyan, bahrani_al_burhan, tabatabai_al_mizan; silent: none.