وَمَا مَنَعَ النَّاسَ أَن يُؤْمِنُوا إِذْ جَاءَهُمُ الْهُدَىٰ إِلَّا أَن قَالُوا أَبَعَثَ اللَّهُ بَشَرًا رَّسُولًا
Nothing has kept these people from believing when guidance came to them, but their saying, ‘Has Allah sent a human as an apostle?!’
قُل لَّوْ كَانَ فِي الْأَرْضِ مَلَائِكَةٌ يَمْشُونَ مُطْمَئِنِّينَ لَنَزَّلْنَا عَلَيْهِم مِّنَ السَّمَاءِ مَلَكًا رَّسُولًا
Say, ‘Had there been angels in the earth, walking around and residing [in it like humans do], We would have sent down to them an angel from the heaven as apostle.’
قُلْ كَفَىٰ بِاللَّهِ شَهِيدًا بَيْنِي وَبَيْنَكُمْ ۚ إِنَّهُ كَانَ بِعِبَادِهِ خَبِيرًا بَصِيرًا
Say, ‘Allah suffices as witness between me and you. Indeed He is well aware His servants and a keen observer.’
وَمَن يَهْدِ اللَّهُ فَهُوَ الْمُهْتَدِ ۖ وَمَن يُضْلِلْ فَلَن تَجِدَ لَهُمْ أَوْلِيَاءَ مِن دُونِهِ ۖ وَنَحْشُرُهُمْ يَوْمَ الْقِيَامَةِ عَلَىٰ وُجُوهِهِمْ عُمْيًا وَبُكْمًا وَصُمًّا ۖ مَّأْوَاهُمْ جَهَنَّمُ ۖ كُلَّمَا خَبَتْ زِدْنَاهُمْ سَعِيرًا
Whomever Allah guides is rightly guided, and whomever He leads astray—you will never for find them any guardians besides Him. On the Day of Resurrection, We shall muster them [scrambling] on their faces, blind, dumb, and deaf. Their refuge shall be hell. Whenever it subsides, We shall intensify the blaze for them.
ذَٰلِكَ جَزَاؤُهُم بِأَنَّهُمْ كَفَرُوا بِآيَاتِنَا وَقَالُوا أَإِذَا كُنَّا عِظَامًا وَرُفَاتًا أَإِنَّا لَمَبْعُوثُونَ خَلْقًا جَدِيدًا
That is their requital because they defied Our signs and said, ‘What, when we have become bones and dust, shall we really be raised in a new creation?’
أَوَلَمْ يَرَوْا أَنَّ اللَّهَ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ قَادِرٌ عَلَىٰ أَن يَخْلُقَ مِثْلَهُمْ وَجَعَلَ لَهُمْ أَجَلًا لَّا رَيْبَ فِيهِ فَأَبَى الظَّالِمُونَ إِلَّا كُفُورًا
Do they not see that Allah, who created the heavens and the earth, is able to create the like of them? He has appointed for them a term, in which there is no doubt; yet the wrongdoers are only intent on ingratitude.
قُل لَّوْ أَنتُمْ تَمْلِكُونَ خَزَائِنَ رَحْمَةِ رَبِّي إِذًا لَّأَمْسَكْتُمْ خَشْيَةَ الْإِنفَاقِ ۚ وَكَانَ الْإِنسَانُ قَتُورًا
Say, ‘Even if you possessed the treasuries of my Lord’s mercy, you would withhold them for the fear of being spent, and man is very niggardly.’
وَلَقَدْ آتَيْنَا مُوسَىٰ تِسْعَ آيَاتٍ بَيِّنَاتٍ ۖ فَاسْأَلْ بَنِي إِسْرَائِيلَ إِذْ جَاءَهُمْ فَقَالَ لَهُ فِرْعَوْنُ إِنِّي لَأَظُنُّكَ يَا مُوسَىٰ مَسْحُورًا
Certainly We gave Moses nine manifest signs. So ask the Children of Israel. When he came to them, Pharaoh said to him, ‘O Moses, indeed I think you are bewitched.’
قَالَ لَقَدْ عَلِمْتَ مَا أَنزَلَ هَـٰؤُلَاءِ إِلَّا رَبُّ السَّمَاوَاتِ وَالْأَرْضِ بَصَائِرَ وَإِنِّي لَأَظُنُّكَ يَا فِرْعَوْنُ مَثْبُورًا
He said, ‘You certainly know that no one has sent these [signs] except the Lord of the heavens and the earth, as eye-openers, and I, O Pharaoh, indeed think you are doomed.’
فَأَرَادَ أَن يَسْتَفِزَّهُم مِّنَ الْأَرْضِ فَأَغْرَقْنَاهُ وَمَن مَّعَهُ جَمِيعًا
He desired to exterminate them from the land, so We drowned him and all those who were with him.
وَقُلْنَا مِن بَعْدِهِ لِبَنِي إِسْرَائِيلَ اسْكُنُوا الْأَرْضَ فَإِذَا جَاءَ وَعْدُ الْآخِرَةِ جِئْنَا بِكُمْ لَفِيفًا
After him We said to the Children of Israel, ‘Take up residence in the land, and when the occasion of the other [promise] comes, We shall gather you in mixed company.’
وَبِالْحَقِّ أَنزَلْنَاهُ وَبِالْحَقِّ نَزَلَ ۗ وَمَا أَرْسَلْنَاكَ إِلَّا مُبَشِّرًا وَنَذِيرًا
With the truth did We send it down, and with the truth did it descend, and We did not send you except as a bearer of good news and as a warner.
وَقُرْآنًا فَرَقْنَاهُ لِتَقْرَأَهُ عَلَى النَّاسِ عَلَىٰ مُكْثٍ وَنَزَّلْنَاهُ تَنزِيلًا
We have sent the Quran in [discrete] parts so that you may recite it for the people a little at a time, and We have sent it down piecemeal.
قُلْ آمِنُوا بِهِ أَوْ لَا تُؤْمِنُوا ۚ إِنَّ الَّذِينَ أُوتُوا الْعِلْمَ مِن قَبْلِهِ إِذَا يُتْلَىٰ عَلَيْهِمْ يَخِرُّونَ لِلْأَذْقَانِ سُجَّدًا
Say, ‘Whether you believe in it, or do not believe in it, indeed when it is recited to those who were given knowledge before it, they fall down in prostration on their faces,
وَيَقُولُونَ سُبْحَانَ رَبِّنَا إِن كَانَ وَعْدُ رَبِّنَا لَمَفْعُولًا
and say, ‘‘Immaculate is our Lord! Indeed Our Lord’s promise is bound to be fulfilled.’’
وَيَخِرُّونَ لِلْأَذْقَانِ يَبْكُونَ وَيَزِيدُهُمْ خُشُوعًا ۩
Weeping, they fall down on their faces, and it increases them in humility.’
قُلِ ادْعُوا اللَّهَ أَوِ ادْعُوا الرَّحْمَـٰنَ ۖ أَيًّا مَّا تَدْعُوا فَلَهُ الْأَسْمَاءُ الْحُسْنَىٰ ۚ وَلَا تَجْهَرْ بِصَلَاتِكَ وَلَا تُخَافِتْ بِهَا وَابْتَغِ بَيْنَ ذَٰلِكَ سَبِيلًا
Say, ‘Invoke ‘‘Allah’’ or invoke ‘‘the All-beneficent.’’ Whichever [of His Names] you may invoke, to Him belong the Best Names.’ Be neither loud in your prayer, nor murmur it, but follow a middle course between these,
وَقُلِ الْحَمْدُ لِلَّهِ الَّذِي لَمْ يَتَّخِذْ وَلَدًا وَلَمْ يَكُن لَّهُ شَرِيكٌ فِي الْمُلْكِ وَلَمْ يَكُن لَّهُ وَلِيٌّ مِّنَ الذُّلِّ ۖ وَكَبِّرْهُ تَكْبِيرًا
and say, ‘All praise belongs to Allah, who has neither taken any son, nor has He any partner in sovereignty, nor has He any wali out of weakness,’ and magnify Him with a magnification [worthy of Him].
English translation: Ali Quli Qarai
Triangulating five Shīʿī tafsīrs present for this closing passage: 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]; and al-Ṭabāṭabāʾī, al-Mīzān [tabatabai_al_mizan]; alongside the published Enlightening Commentary.
Human-review flags: al-Mīzān [tabatabai_al_mizan] is flagged (confidence 0.82): its units are coarse (82–100, 101–111), and while both bayān sections are translated nearly in full, the two baḥth riwāʾī sections and the long appended study of the Qurʾān's sūra/verse counts and order of revelation are condensed (the surah-order list and verse-count chains are summarized rather than enumerated). No content was added.
What the passage says. The sūra closes by answering the pagan objection "Has Allah sent a human as messenger?" (94): had angels walked the earth at peace, an angel-messenger would have been sent to them (95); God suffices as witness (96); the misguided will be mustered on their faces, blind, dumb, deaf (97–98); the Creator of the heavens can recreate them (99–100). Then Moses' nine signs, Pharaoh's charge of sorcery, and his drowning (101–104); the Qurʾān sent down "with truth" and "divided" to be recited at intervals (105–106); the learned who fall prostrate weeping when it is recited (107–109); "Call upon Allah or al-Raḥmān — to Him belong the most beautiful names" (110); and the closing taḥmīd negating son, partner, and protector-from-weakness (111).
How the present sources read it. On 94–95, Ṭūsī [tusi_al_tibyan] and Ṭabāṭabāʾī [tabatabai_al_mizan] converge that the objection is the pagans' refusal of a human messenger; al-Mīzān builds a full demonstration that earthly life requires heaven-sent guidance through an angel touched only by the purified, and notably reads the verse as supporting the Imāmī distinction (rasūl sees the angel awake; nabī sees in sleep). al-Qummī [qummi] supplies the dramatic Jābir–Abū Jaʿfar narration of Isrāfīl offering the Prophet the choice between being a "king-messenger" or a "servant-messenger," which the Prophet declines for servanthood — a distinctively Imāmī gloss on the verse's logic.
On the nine signs of Moses (101), all sources enumerate, but with telling variation. Ṭabarsī [tabarsi_majma_al_bayan] and Ṭūsī [tusi_al_tibyan] catalogue the Sunnī-transmitted lists (Ibn ʿAbbās: hand, staff, tongue, sea, flood, locusts, lice, frogs, blood; alternatives substituting the famine-years and deficiency of fruits) and both relate the Ṣafwān ibn ʿAssāl ḥadīth recasting the "nine signs" as nine moral commandments. al-Qummī [qummi] and al-Baḥrānī [bahrani_al_burhan] give the Imāmī list (flood, locusts, lice, frogs, blood, stone, staff, hand, sea); al-Burhān adds Imam al-Kāẓim's variant (manna/quails as one sign, the raising of the Mount, the splitting of the sea). al-Mīzān [tabatabai_al_mizan] adjudicates: the nine are specifically the signs brought against Pharaoh (staff, hand, flood, locusts, lice, frog, blood, years, deficiency of fruits), excluding the sea and stone, and even sets this beside the Torah's plague-list. Web cross-check confirms the mainstream enumeration and the authenticity of the Ṣafwān ḥadīth (Tirmidhī).
On the qirāʾa of "you know / I know" (102), Ṭabarsī [tabarsi_majma_al_bayan] and Ṭūsī [tusi_al_tibyan] agree that al-Kisāʾī read la-qad ʿalimtu (Moses: "I know"), ascribed to ʿAlī, and al-Mīzān [tabatabai_al_mizan] records ʿAlī's gloss: "the enemy of God did not know — it was Moses who knew." This was web-verified as an authentic variant.
On 106, Ṭabarsī [tabarsi_majma_al_bayan] and Ṭūsī [tusi_al_tibyan] note the faraqnāhu / farraqnāhu (light vs. doubled rāʾ) readings, both yielding piecemeal revelation over ~23 years; al-Mīzān [tabatabai_al_mizan] argues the contextual sense is gradual descent by occasion, supported by tanzīl, and appends its study of sūra/verse structure. On 107–109, the sources split on "those given knowledge": believing People of the Book (al-Qummī [qummi], al-Baḥrānī [bahrani_al_burhan], a view in Ṭūsī) versus the Muslims themselves (al-Ḥasan, the "strongest" view per Ṭūsī [tusi_al_tibyan]); al-Mīzān [tabatabai_al_mizan] reads khuḍūʿ (bodily) and khushūʿ (heart) as the two falls. The prostration-on-the-chin verse grounds a shared fiqh ruling (al-Qummī, al-Baḥrānī, al-Mīzān).
On 110, all converge that "Allah" and "al-Raḥmān" are two names of one Named; Ṭūsī [tusi_al_tibyan] preserves the asbāb that pagans took al-Raḥmān for "a man in al-Yamāma" (Musaylima), web-confirmed. al-Mīzān [tabatabai_al_mizan] argues the names are pure avenues to the Essence, refuting pagan name-worship, and (with al-Burhān's Hishām ibn al-Ḥakam ḥadīth) that "whoever worships the meaning, not the name — that is tawḥīd." On jahr/ikhfāt, al-Baḥrānī [bahrani_al_burhan] uniquely preserves the taʾwīl narrations reading "do not be loud in your prayer" as the concealed wilāya of ʿAlī proclaimed at Ghadīr. On 111, Ṭabarsī [tabarsi_majma_al_bayan] reports the threefold refutation (Jews/Christians: son; Arab pagans: partner; Magians: protector), and al-Mīzān [tabatabai_al_mizan] observes the sūra's frame — opening with tasbīḥ, closing with takbīr.
Sources present: tabarsi_majma_al_bayan, qummi, tusi_al_tibyan, bahrani_al_burhan, tabatabai_al_mizan, enlightening_commentary; silent: none.