قُل رَّبِّ إِمَّا تُرِيَنِّى مَا يُوعَدُونَ
Say, ‘My Lord! If You should show me what they are promised,
رَبِّ فَلَا تَجْعَلْنِى فِى ٱلْقَوْمِ ٱلظَّٰلِمِينَ
then do not put me, my Lord, among the wrongdoing lot.’
وَإِنَّا عَلَىٰٓ أَن نُّرِيَكَ مَا نَعِدُهُمْ لَقَٰدِرُونَ
We are indeed able to show you what We promise them.
ٱدْفَعْ بِٱلَّتِى هِىَ أَحْسَنُ ٱلسَّيِّئَةَ ۚ نَحْنُ أَعْلَمُ بِمَا يَصِفُونَ
Repel ill [conduct] with that which is the best. We know best whatever they allege.
وَقُل رَّبِّ أَعُوذُ بِكَ مِنْ هَمَزَٰتِ ٱلشَّيَٰطِينِ
Say, ‘My Lord! I seek Your protection from the promptings of devils,
وَأَعُوذُ بِكَ رَبِّ أَن يَحْضُرُونِ
and I seek Your protection, my Lord, from their presence near me.’
حَتَّىٰٓ إِذَا جَآءَ أَحَدَهُمُ ٱلْمَوْتُ قَالَ رَبِّ ٱرْجِعُونِ
When death comes to one of them, he says, ‘My Lord! Take me back,
لَعَلِّىٓ أَعْمَلُ صَٰلِحًۭا فِيمَا تَرَكْتُ ۚ كَلَّآ ۚ إِنَّهَا كَلِمَةٌ هُوَ قَآئِلُهَا ۖ وَمِن وَرَآئِهِم بَرْزَخٌ إِلَىٰ يَوْمِ يُبْعَثُونَ
that I may act righteously in what I have left behind.’ ‘By no means! These are mere words that he says.’ And before them is a barrier until the day they will be resurrected.
فَإِذَا نُفِخَ فِى ٱلصُّورِ فَلَآ أَنسَابَ بَيْنَهُمْ يَوْمَئِذٍۢ وَلَا يَتَسَآءَلُونَ
When the Trumpet is blown, there will be no ties between them on that day, nor will they ask [about] each other.
فَمَن ثَقُلَتْ مَوَٰزِينُهُۥ فَأُو۟لَٰٓئِكَ هُمُ ٱلْمُفْلِحُونَ
Then those whose deeds weigh heavy in the scales—it is they who are the felicitous.
وَمَنْ خَفَّتْ مَوَٰزِينُهُۥ فَأُو۟لَٰٓئِكَ ٱلَّذِينَ خَسِرُوٓا۟ أَنفُسَهُمْ فِى جَهَنَّمَ خَٰلِدُونَ
As for those whose deeds weigh light in the scales—they will be the ones who have ruined their souls, and they will remain in hell [forever].
تَلْفَحُ وُجُوهَهُمُ ٱلنَّارُ وَهُمْ فِيهَا كَٰلِحُونَ
The Fire will scorch their faces, while they snarl baring their teeth.
أَلَمْ تَكُنْ ءَايَٰتِى تُتْلَىٰ عَلَيْكُمْ فَكُنتُم بِهَا تُكَذِّبُونَ
‘Was it not that My signs were recited to you but you would deny them?’
قَالُوا۟ رَبَّنَا غَلَبَتْ عَلَيْنَا شِقْوَتُنَا وَكُنَّا قَوْمًۭا ضَآلِّينَ
They will say, ‘Our Lord! Our wretchedness overcame us, and we were an astray lot.
رَبَّنَآ أَخْرِجْنَا مِنْهَا فَإِنْ عُدْنَا فَإِنَّا ظَٰلِمُونَ
Our Lord! Bring us out of this! Then, if we revert [to our previous conduct], we will indeed be wrongdoers.’
قَالَ ٱخْسَـُٔوا۟ فِيهَا وَلَا تُكَلِّمُونِ
He will say, ‘Begone in it, and do not speak to Me!
إِنَّهُۥ كَانَ فَرِيقٌۭ مِّنْ عِبَادِى يَقُولُونَ رَبَّنَآ ءَامَنَّا فَٱغْفِرْ لَنَا وَٱرْحَمْنَا وَأَنتَ خَيْرُ ٱلرَّٰحِمِينَ
Indeed there was a part of My servants who would say, ‘‘Our Lord! We have believed. So forgive us, and have mercy on us, and You are the best of the merciful.’’
فَٱتَّخَذْتُمُوهُمْ سِخْرِيًّا حَتَّىٰٓ أَنسَوْكُمْ ذِكْرِى وَكُنتُم مِّنْهُمْ تَضْحَكُونَ
But you took them by ridicule until they made you forget My remembrance, and you used to laugh at them.
إِنِّى جَزَيْتُهُمُ ٱلْيَوْمَ بِمَا صَبَرُوٓا۟ أَنَّهُمْ هُمُ ٱلْفَآئِزُونَ
Indeed I have rewarded them today for their patience. They are indeed the triumphant.’
قَٰلَ كَمْ لَبِثْتُمْ فِى ٱلْأَرْضِ عَدَدَ سِنِينَ
He will say, ‘How many years did you remain on earth?’
قَالُوا۟ لَبِثْنَا يَوْمًا أَوْ بَعْضَ يَوْمٍۢ فَسْـَٔلِ ٱلْعَآدِّينَ
They will say, ‘We remained for a day, or part of a day; yet ask those who keep the count.’
قَٰلَ إِن لَّبِثْتُمْ إِلَّا قَلِيلًۭا ۖ لَّوْ أَنَّكُمْ كُنتُمْ تَعْلَمُونَ
He will say, ‘You only remained a little; if only you had known.
أَفَحَسِبْتُمْ أَنَّمَا خَلَقْنَٰكُمْ عَبَثًۭا وَأَنَّكُمْ إِلَيْنَا لَا تُرْجَعُونَ
Did you suppose that We created you aimlessly, and that you will not be brought back to Us?’
فَتَعَٰلَى ٱللَّهُ ٱلْمَلِكُ ٱلْحَقُّ ۖ لَآ إِلَٰهَ إِلَّا هُوَ رَبُّ ٱلْعَرْشِ ٱلْكَرِيمِ
So exalted is Allah, the True Sovereign, there is no god except Him, the Lord of the Noble Throne.
وَمَن يَدْعُ مَعَ ٱللَّهِ إِلَٰهًا ءَاخَرَ لَا بُرْهَٰنَ لَهُۥ بِهِۦ فَإِنَّمَا حِسَابُهُۥ عِندَ رَبِّهِۦٓ ۚ إِنَّهُۥ لَا يُفْلِحُ ٱلْكَٰفِرُونَ
Whoever invokes besides Allah another god of which he has no proof, his reckoning will indeed rest with his Lord. Indeed the faithless will not be felicitous.
وَقُل رَّبِّ ٱغْفِرْ وَٱرْحَمْ وَأَنتَ خَيْرُ ٱلرَّٰحِمِينَ
Say, ‘My Lord, forgive and have mercy, and You are the best of the merciful.’
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 Enlightening Commentary [enlightening_commentary].
Human-review flags: al-Baḥrānī and al-Mīzān are heavily condensed (the barzakh clusters, the zakāt-withholder narrations, and al-Baḥrānī's long Kaʿb al-Aḥbār eschatological report). al-Mīzān is rendered from the fetched Arabic, not the published Tawus Raja English; its P5 text also carried the v.78 unit whose 93-98 tail was rendered in passage 4.
What the passage says. The sūra's close: the Prophet's prayer to be spared the promised punishment (93–95), the command to repel evil with good and seek refuge from the devils (96–98), the dying denier's futile plea to return and the barrier (barzakh) that seals him until resurrection (99–100), the Trumpet after which no kinship avails and only the weight of deeds decides felicity or the Fire (101–104), the damned's confession and dismissal (105–110), the reward of the patient believers they mocked (111), the reckoning of the years spent 'but a little' (112–114), the rebuke of supposing creation to be in vain, the affirmation of the True Sovereign, and the final prayer for mercy (115–118).
How the present sources read it. On ‹send me back› (99), a striking Imāmī convergence: al-Qummī and al-Baḥrānī (via multiple al-Ṣādiq chains) read it of the withholder of zakāt (and khums) who begs to return at death — al-Baḥrānī adding the report of the unbeliever escorted by seventy thousand Zabāniya — while al-Mīzān judiciously frames this as application (inṭibāq), not the occasion of revelation; Ṭabarsī had already cited al-Ṣādiq to the same effect in passage 4. On the barzakh (100), the sources give this passage's richest yield: al-Qummī and al-Baḥrānī preserve the classic definition — 'a matter between two matters (amr bayn amrayn), the reward and punishment between this world and the Hereafter, a refutation of those who deny the torment of the grave' — anchored by al-Ṣādiq's ‹by Allah, I fear only the barzakh for you› and ʿAlī b. al-Ḥusayn's ‹the grave is a garden of Paradise or a pit of the Fire›; al-Mīzān develops it as the ʿālam al-mithāl and marshals the profuse Shīʿī and Sunnī reports, while Ṭabarsī and al-Ṭūsī give the lexical range (a barrier between death and resurrection) and al-Ṭūsī turns it against the Mujbira (the dead necessarily know their rank).
On ‹no kinship› (101), the sources agree kinship's worldly function lapses: Ṭabarsī and al-Mīzān both cite the Prophetic ‹every lineage is severed on the Day of Resurrection except mine,› al-Mīzān noting the Sunnī variants (‹my sabab and ṣihr›) and reconciling them with the verse's refusal of privilege by mere descent; al-Qummī and al-Baḥrānī press the ethical reading — 'none precedes but by deeds,' the 'Arabness is a tongue' ḥadīth, and 'an obedient Abyssinian slave is better than a disobedient Qurashī noble' — al-Baḥrānī adding al-Kāẓim's report of souls created two thousand years before bodies and inheritance by religion under the Qāʾim. On the scales (102–103), al-Baḥrānī uniquely transmits al-Ṣādiq's rationalizing gloss (deeds are not bodies; the mīzān is justice, ‹heavy› = 'whose deed outweighs'), where the others (Ṭabarsī, al-Ṭūsī) survey the physical-balance and metaphorical views. On the Fire imagery (104, 108), all converge — ‹talfaḥu› scorching, ‹kāliḥūn› the teeth bared in a grimace (al-Baḥrānī's Khudrī ḥadīth of the curled lips), and ‹ikhsaʾū› the driving-off of a scolded dog (al-Qummī and al-Baḥrānī adding the seventy-year tumble to Hell's floor).
On the years 'but a little' (112–114), al-Mīzān fixes the stay as that of the graves (Q 30:55; 46:35), and al-Qummī and al-Baḥrānī gloss ‹the counters› as the recording angels. On the close (115–116), Ṭabarsī, al-Ṭūsī and al-Mīzān read the four transcendence-attributes (King, Truth, no-god-but-He, Lord of the noble Throne) as the very proof against 'in vain,' and all note that the final ‹My Lord, forgive and have mercy› (118) returns the sūra to its opening ‹the believers have succeeded.›
Sources present: tabarsi_majma_al_bayan, qummi, tusi_al_tibyan, bahrani_al_burhan, tabatabai_al_mizan, enlightening_commentary; silent: none.