إِنَّ اللَّهَ يَأْمُرُ بِالْعَدْلِ وَالْإِحْسَانِ وَإِيتَاءِ ذِي الْقُرْبَىٰ وَيَنْهَىٰ عَنِ الْفَحْشَاءِ وَالْمُنكَرِ وَالْبَغْيِ ۚ يَعِظُكُمْ لَعَلَّكُمْ تَذَكَّرُونَ
Indeed Allah enjoins justice and kindness, and generosity towards relatives, and He forbids indecency, wrongdoing, and aggression. He advises you, so that you may take admonition.
وَأَوْفُوا بِعَهْدِ اللَّهِ إِذَا عَاهَدتُّمْ وَلَا تَنقُضُوا الْأَيْمَانَ بَعْدَ تَوْكِيدِهَا وَقَدْ جَعَلْتُمُ اللَّهَ عَلَيْكُمْ كَفِيلًا ۚ إِنَّ اللَّهَ يَعْلَمُ مَا تَفْعَلُونَ
Fulfill Allah’s covenant when you pledge, and do not break [your] oaths, after pledging them solemnly and having made Allah a witness over yourselves. Indeed Allah knows what you do.
وَلَا تَكُونُوا كَالَّتِي نَقَضَتْ غَزْلَهَا مِن بَعْدِ قُوَّةٍ أَنكَاثًا تَتَّخِذُونَ أَيْمَانَكُمْ دَخَلًا بَيْنَكُمْ أَن تَكُونَ أُمَّةٌ هِيَ أَرْبَىٰ مِنْ أُمَّةٍ ۚ إِنَّمَا يَبْلُوكُمُ اللَّهُ بِهِ ۚ وَلَيُبَيِّنَنَّ لَكُمْ يَوْمَ الْقِيَامَةِ مَا كُنتُمْ فِيهِ تَخْتَلِفُونَ
Do not be like her who would undo her yarn, breaking it up after [spinning it to] strength, by making your oaths a means of [mutual] deceit among yourselves, so that one community may become more affluent than another community. Indeed Allah tests you thereby, and He will surely clarify for you on the Day of Resurrection what you used to differ about.
وَلَوْ شَاءَ اللَّهُ لَجَعَلَكُمْ أُمَّةً وَاحِدَةً وَلَـٰكِن يُضِلُّ مَن يَشَاءُ وَيَهْدِي مَن يَشَاءُ ۚ وَلَتُسْأَلُنَّ عَمَّا كُنتُمْ تَعْمَلُونَ
Had Allah wished, He would have made you one community, but He leads astray whomever He wishes and guides whomever He wishes, and you will surely be questioned concerning what you used to do.
وَلَا تَتَّخِذُوا أَيْمَانَكُمْ دَخَلًا بَيْنَكُمْ فَتَزِلَّ قَدَمٌ بَعْدَ ثُبُوتِهَا وَتَذُوقُوا السُّوءَ بِمَا صَدَدتُّمْ عَن سَبِيلِ اللَّهِ ۖ وَلَكُمْ عَذَابٌ عَظِيمٌ
Do not make your oaths a means of [mutual] deceit among yourselves, lest feet should stumble after being steady and [lest] you suffer ill for barring from the way of Allah and face a great punishment.
وَلَا تَشْتَرُوا بِعَهْدِ اللَّهِ ثَمَنًا قَلِيلًا ۚ إِنَّمَا عِندَ اللَّهِ هُوَ خَيْرٌ لَّكُمْ إِن كُنتُمْ تَعْلَمُونَ
Do not sell Allah’s covenants for a paltry gain. Indeed, what is with Allah is better for you, should you know.
مَا عِندَكُمْ يَنفَدُ ۖ وَمَا عِندَ اللَّهِ بَاقٍ ۗ وَلَنَجْزِيَنَّ الَّذِينَ صَبَرُوا أَجْرَهُم بِأَحْسَنِ مَا كَانُوا يَعْمَلُونَ
That which is with you will be spent [and gone], but what is with Allah shall last, and We will surely pay the patient their reward by the best of what they used to do.
مَنْ عَمِلَ صَالِحًا مِّن ذَكَرٍ أَوْ أُنثَىٰ وَهُوَ مُؤْمِنٌ فَلَنُحْيِيَنَّهُ حَيَاةً طَيِّبَةً ۖ وَلَنَجْزِيَنَّهُمْ أَجْرَهُم بِأَحْسَنِ مَا كَانُوا يَعْمَلُونَ
Whoever acts righteously, [whether] male or female, should he be faithful, We shall revive him with a good life and pay them their reward by the best of what they used to do.
فَإِذَا قَرَأْتَ الْقُرْآنَ فَاسْتَعِذْ بِاللَّهِ مِنَ الشَّيْطَانِ الرَّجِيمِ
When you recite the Quran, seek the protection of Allah against the outcast Satan.
إِنَّهُ لَيْسَ لَهُ سُلْطَانٌ عَلَى الَّذِينَ آمَنُوا وَعَلَىٰ رَبِّهِمْ يَتَوَكَّلُونَ
Indeed he does not have any authority over those who have faith and put their trust in their Lord.
إِنَّمَا سُلْطَانُهُ عَلَى الَّذِينَ يَتَوَلَّوْنَهُ وَالَّذِينَ هُم بِهِ مُشْرِكُونَ
His authority is only over those who befriend him and those who make him a partner [of Allah].
وَإِذَا بَدَّلْنَا آيَةً مَّكَانَ آيَةٍ ۙ وَاللَّهُ أَعْلَمُ بِمَا يُنَزِّلُ قَالُوا إِنَّمَا أَنتَ مُفْتَرٍ ۚ بَلْ أَكْثَرُهُمْ لَا يَعْلَمُونَ
When We change a sign for another in its stead—and Allah knows best what He sends down—they say, ‘You are indeed a fabricator.’ Indeed, most of them do not know.
قُلْ نَزَّلَهُ رُوحُ الْقُدُسِ مِن رَّبِّكَ بِالْحَقِّ لِيُثَبِّتَ الَّذِينَ آمَنُوا وَهُدًى وَبُشْرَىٰ لِلْمُسْلِمِينَ
Say, the Holy Spirit has brought it down duly from your Lord to fortify those who have faith and as guidance and good news for the Muslims.
وَلَقَدْ نَعْلَمُ أَنَّهُمْ يَقُولُونَ إِنَّمَا يُعَلِّمُهُ بَشَرٌ ۗ لِّسَانُ الَّذِي يُلْحِدُونَ إِلَيْهِ أَعْجَمِيٌّ وَهَـٰذَا لِسَانٌ عَرَبِيٌّ مُّبِينٌ
We certainly know that they say, ‘It is only a human that instructs him.’ The language of him to whom they refer is non-Arabic, while this is a clear Arabic language.
إِنَّ الَّذِينَ لَا يُؤْمِنُونَ بِآيَاتِ اللَّهِ لَا يَهْدِيهِمُ اللَّهُ وَلَهُمْ عَذَابٌ أَلِيمٌ
Indeed those who do not believe in the signs of Allah—Allah shall not guide them and there is a painful punishment for them.
إِنَّمَا يَفْتَرِي الْكَذِبَ الَّذِينَ لَا يُؤْمِنُونَ بِآيَاتِ اللَّهِ ۖ وَأُولَـٰئِكَ هُمُ الْكَاذِبُونَ
Only those fabricate lies who do not believe in the signs of Allah, and it is they who are the liars.
مَن كَفَرَ بِاللَّهِ مِن بَعْدِ إِيمَانِهِ إِلَّا مَنْ أُكْرِهَ وَقَلْبُهُ مُطْمَئِنٌّ بِالْإِيمَانِ وَلَـٰكِن مَّن شَرَحَ بِالْكُفْرِ صَدْرًا فَعَلَيْهِمْ غَضَبٌ مِّنَ اللَّهِ وَلَهُمْ عَذَابٌ عَظِيمٌ
Excepting someone who is compelled [to recant his faith] while his heart is at rest in it, those who disbelieve in Allah after [affirming] their faith and open up their breasts to unfaith, Allah’s wrath shall be upon them and there is a great punishment for them.
ذَٰلِكَ بِأَنَّهُمُ اسْتَحَبُّوا الْحَيَاةَ الدُّنْيَا عَلَى الْآخِرَةِ وَأَنَّ اللَّهَ لَا يَهْدِي الْقَوْمَ الْكَافِرِينَ
That, because they preferred the life of the world to the Hereafter and that Allah does not guide the faithless lot.
أُولَـٰئِكَ الَّذِينَ طَبَعَ اللَّهُ عَلَىٰ قُلُوبِهِمْ وَسَمْعِهِمْ وَأَبْصَارِهِمْ ۖ وَأُولَـٰئِكَ هُمُ الْغَافِلُونَ
They are the ones Allah has set a seal on their hearts, their hearing and their sight, and it is they who are the heedless.
لَا جَرَمَ أَنَّهُمْ فِي الْآخِرَةِ هُمُ الْخَاسِرُونَ
Undoubtedly, they are the ones who will be the losers in the Hereafter.
ثُمَّ إِنَّ رَبَّكَ لِلَّذِينَ هَاجَرُوا مِن بَعْدِ مَا فُتِنُوا ثُمَّ جَاهَدُوا وَصَبَرُوا إِنَّ رَبَّكَ مِن بَعْدِهَا لَغَفُورٌ رَّحِيمٌ
Thereafter your Lord will indeed be forgiving and merciful to those who migrated after they were persecuted, waged jihad and remained steadfast.
English translation: Ali Quli Qarai
Triangulated across Ṭabarsī (Majmaʿ al-Bayān), al-Qummī, al-Ṭūsī (al-Tibyān), al-Baḥrānī (al-Burhān), and al-Ṭabāṭabāʾī (al-Mīzān); the published Enlightening Commentary is carried verbatim.
Human-review flags: al-Mīzān [tabatabai_al_mizan] is flagged
needs_human_reviewbecause its two coarse units (covering vv. 90–105 and 106–111) were faithfully condensed from ~50k characters of discursive Arabic; no content was added, but a reviewer should spot-check the heavy compression of the bayān on ʿadl/iḥsān, the abrogation passage, and the two baḥth riwāʾī sections.
What the passage says. The comprehensive v. 90 commands justice, beneficence and giving to kin and forbids indecency, wrong and aggression; vv. 91–95 build a sustained ethic of covenant- and oath-keeping, imaged by the woman who unravels her own spun yarn (v. 92); vv. 96–97 promise the patient and the righteous believer "a good life"; v. 98 legislates seeking refuge before recitation and vv. 99–100 deny Satan authority over the trusting; vv. 101–105 answer the polytheists' charge of "fabrication" at abrogation and their claim of a human teacher; and vv. 106–110 give the apostasy/coercion ruling and the promise to the persecuted emigrants.
Verse 90. Ṭabāṭabāʾī (al-Mīzān) [tabatabai_al_mizan] gives the fullest lexical-social treatment (via al-Rāghib): ʿadl = social equilibrium, iḥsān = unrequited good, dhī al-qurbā = the kinship-society founding the civic order. Al-Ṭūsī (al-Tibyān) [tusi_al_tibyan] reads the command to justice as obligation but to beneficence as recommendation (nadb), and notes dhī al-qurbā may mean kin-ties generally or the Prophet's kin (the khums). Al-Qummī [qummi] and al-Baḥrānī [bahrani_al_burhan] add a dense imāmī cluster glossing ʿadl as the testimony/Muḥammad, iḥsān as ʿAlī's wilāya, the vices as "so-and-so." Ṭabarsī (Majmaʿ al-Bayān) [tabarsi_majma_al_bayan] and al-Mīzān also preserve the shared asbāb: ʿUthmān b. Maẓʿūn's conversion and al-Walīd b. al-Mughīra's "it has sweetness."
Verses 91–95. The four converge that an oath makes God kafīl (surety), so breaking it is the more heinous (al-Mīzān [tabatabai_al_mizan]; Ṭabarsī [tabarsi_majma_al_bayan] and al-Ṭūsī [tusi_al_tibyan] on the lexemes ankāth, dakhal, arbā). The woman of v. 92 is Rayṭa bint ʿAmr, a Qurashī "imbecile of Mecca" (al-Kalbī, in Ṭabarsī/al-Ṭūsī/al-Mīzān); the Abū l-Jārūd report in al-Qummī [qummi] and al-Burhān places her in Banū Taym b. Murra. A sharp divergence: al-Qummī and al-Burhān [bahrani_al_burhan] carry the ʿAlī-reading "a-immatun azkā min a-immatikum" against the standard "ummatun arbā," binding the pericope to Ghadīr — al-Burhān even glossing the yarn-undoer as ʿĀʾisha (6144). Ṭabarsī and al-Ṭūsī keep the grammar register (the dispute with al-Farrāʾ over ʿimād).
Verses 96–100. "A good life" (v. 97) draws glosses all record — lawful provision, contentment (qunūʿ), or Paradise — the imāmī sources and al-Mīzān favouring qunūʿ via al-Ṣādiq, while al-Mīzān [tabatabai_al_mizan] argues for a real new life infused into the believer. On vv. 98–100, al-Burhān [bahrani_al_burhan] (paralleled in al-Mīzān) stresses that Satan rules the believer's body (as with Job) but never his religion/wilāya; al-rajīm = "the stoned."
Verses 101–105. All read v. 101 as naskh and the "fabricator" charge. For the alleged teacher (v. 103): Balʿam, a Roman Christian smith (Ibn ʿAbbās, in Ṭabarsī/al-Ṭūsī); Salmān (al-Ḍaḥḥāk — which al-Mīzān notes cannot fit a Meccan verse); Yaʿīsh/ʿĀʾish mawlā of Ḥuwayṭib (Mujāhid/Qatāda); and Abū Fukayha mawlā Banī al-Ḥaḍramī (al-Qummī/al-Burhān/al-Mīzān). Ṭabarsī [tabarsi_majma_al_bayan] and al-Ṭūsī [tusi_al_tibyan] agree the Kūfans (al-Ṭūsī: Ḥamza, al-Kisāʾī) read yalḥadūn vs majority yulḥidūn; ilḥād = deviating, whence laḥd. Uniquely, al-Mīzān [tabatabai_al_mizan] rejects the exegetes: the single phrase "aʿjamī…ʿarabī mubīn" cannot alone rebut the charge (meanings could be dictated), so vv. 104–105 complete the answer — the God-guided Prophet, believing in God's signs, cannot fabricate.
Verses 106–110. The unanimous occasion is ʿAmmār b. Yāsir, coerced at Mecca (parents Yāsir and Sumayya martyred), uttering disbelief "while his heart was at peace with faith" — the charter-text for taqiyya. The contrasting "one who expands his breast to disbelief" is ʿAbdullāh b. Saʿd b. Abī Sarḥ (al-Qummī [qummi]; al-Burhān, noting the seal-verse v. 108 concerns him as ʿUthmān's governor of Egypt). Al-Burhān [bahrani_al_burhan] adds a dossier of taqiyya-reports (Maytham al-Tammār; "taqiyya is the believer's shield"; the four traits lifted from the umma). On v. 110, Ṭabarsī and al-Ṭūsī [tusi_al_tibyan] agree Ibn ʿĀmir alone reads fatanū (active) vs majority futinū; al-Ṭūsī rebuts al-Rummānī that the persecuted necessarily sinned. Al-Mīzān [tabatabai_al_mizan] holds that returning to the word of disbelief under renewed compulsion is, where refusal means self-destruction, obligatory.
Sources present: tabarsi_majma_al_bayan, qummi, tusi_al_tibyan, bahrani_al_burhan, tabatabai_al_mizan, enlightening_commentary; silent: none.