بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ
In the name of Allah, the All-Beneficent, the All-Merciful
أَتَىٰ أَمْرُ اللَّهِ فَلَا تَسْتَعْجِلُوهُ ۚ سُبْحَانَهُ وَتَعَالَىٰ عَمَّا يُشْرِكُونَ
Allah’s edict is coming! So do not seek to hasten it. Immaculate is He and exalted above [having] any partners that they ascribe [to Him].
يُنَزِّلُ الْمَلَائِكَةَ بِالرُّوحِ مِنْ أَمْرِهِ عَلَىٰ مَن يَشَاءُ مِنْ عِبَادِهِ أَنْ أَنذِرُوا أَنَّهُ لَا إِلَـٰهَ إِلَّا أَنَا فَاتَّقُونِ
He sends down the angels with the spirit of His command to whomever He wishes of His servants: ‘Warn [the people] that there is no god except Me; so be wary of Me.’
خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ بِالْحَقِّ ۚ تَعَالَىٰ عَمَّا يُشْرِكُونَ
He created the heavens and the earth with consummate wisdom. He is above having any partners that they ascribe [to Him].
خَلَقَ الْإِنسَانَ مِن نُّطْفَةٍ فَإِذَا هُوَ خَصِيمٌ مُّبِينٌ
He created man from a drop of [seminal] fluid, and, behold, he is an open contender!
وَالْأَنْعَامَ خَلَقَهَا ۗ لَكُمْ فِيهَا دِفْءٌ وَمَنَافِعُ وَمِنْهَا تَأْكُلُونَ
He created the cattle, in which there is warmth for you and [other] uses, and some of them you eat.
وَلَكُمْ فِيهَا جَمَالٌ حِينَ تُرِيحُونَ وَحِينَ تَسْرَحُونَ
There is in them a beauty for you when you bring them home for rest and when you drive them forth to pasture.
وَتَحْمِلُ أَثْقَالَكُمْ إِلَىٰ بَلَدٍ لَّمْ تَكُونُوا بَالِغِيهِ إِلَّا بِشِقِّ الْأَنفُسِ ۚ إِنَّ رَبَّكُمْ لَرَءُوفٌ رَّحِيمٌ
And they bear your burdens to towns, which you could not reach except by straining yourselves. Indeed your Lord is most kind and merciful.
وَالْخَيْلَ وَالْبِغَالَ وَالْحَمِيرَ لِتَرْكَبُوهَا وَزِينَةً ۚ وَيَخْلُقُ مَا لَا تَعْلَمُونَ
And horses, mules and asses, for you to ride them, and for pomp, and He creates what you do not know.
وَعَلَى اللَّهِ قَصْدُ السَّبِيلِ وَمِنْهَا جَائِرٌ ۚ وَلَوْ شَاءَ لَهَدَاكُمْ أَجْمَعِينَ
With Allah rests guidance to the straight path, and some of the paths are devious, and had He wished He would have guided you all.
هُوَ الَّذِي أَنزَلَ مِنَ السَّمَاءِ مَاءً ۖ لَّكُم مِّنْهُ شَرَابٌ وَمِنْهُ شَجَرٌ فِيهِ تُسِيمُونَ
It is He who sends down water from the sky: from it you get your drink and with it are [sustained] the plants wherein you pasture your herds.
يُنبِتُ لَكُم بِهِ الزَّرْعَ وَالزَّيْتُونَ وَالنَّخِيلَ وَالْأَعْنَابَ وَمِن كُلِّ الثَّمَرَاتِ ۗ إِنَّ فِي ذَٰلِكَ لَآيَةً لِّقَوْمٍ يَتَفَكَّرُونَ
For you He makes the crops grow with it and olives, date palms, vines, and fruits of all kinds. There is indeed a sign in that for a people who reflect.
وَسَخَّرَ لَكُمُ اللَّيْلَ وَالنَّهَارَ وَالشَّمْسَ وَالْقَمَرَ ۖ وَالنُّجُومُ مُسَخَّرَاتٌ بِأَمْرِهِ ۗ إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِّقَوْمٍ يَعْقِلُونَ
He disposed the night and the day for you, and the sun, the moon and the stars are disposed by His command. There are indeed signs in that for people who exercise their reason.
وَمَا ذَرَأَ لَكُمْ فِي الْأَرْضِ مُخْتَلِفًا أَلْوَانُهُ ۗ إِنَّ فِي ذَٰلِكَ لَآيَةً لِّقَوْمٍ يَذَّكَّرُونَ
And [He disposed for your benefit] whatever He has created for you in the earth of diverse hues—there is indeed a sign in that for a people who take admonition.
وَهُوَ الَّذِي سَخَّرَ الْبَحْرَ لِتَأْكُلُوا مِنْهُ لَحْمًا طَرِيًّا وَتَسْتَخْرِجُوا مِنْهُ حِلْيَةً تَلْبَسُونَهَا وَتَرَى الْفُلْكَ مَوَاخِرَ فِيهِ وَلِتَبْتَغُوا مِن فَضْلِهِ وَلَعَلَّكُمْ تَشْكُرُونَ
It is He who disposed the sea [for your benefit] that you may eat from it fresh meat, and obtain from it ornaments which you wear, and you see the ships plowing through it, that you may seek His bounty and that you may give thanks.
وَأَلْقَىٰ فِي الْأَرْضِ رَوَاسِيَ أَن تَمِيدَ بِكُمْ وَأَنْهَارًا وَسُبُلًا لَّعَلَّكُمْ تَهْتَدُونَ
He cast firm mountains in the earth lest it should shake with you, and [made] streams and ways, so that you may be guided
وَعَلَامَاتٍ ۚ وَبِالنَّجْمِ هُمْ يَهْتَدُونَ
—and the landmarks [as well]—and by the stars they are guided.
أَفَمَن يَخْلُقُ كَمَن لَّا يَخْلُقُ ۗ أَفَلَا تَذَكَّرُونَ
Is He who creates like one who does not create? Will you not then take admonition?
وَإِن تَعُدُّوا نِعْمَةَ اللَّهِ لَا تُحْصُوهَا ۗ إِنَّ اللَّهَ لَغَفُورٌ رَّحِيمٌ
If you enumerate Allah’s blessings, you will not be able to count them. Indeed Allah is all-forgiving, all-merciful,
وَاللَّهُ يَعْلَمُ مَا تُسِرُّونَ وَمَا تُعْلِنُونَ
and Allah knows whatever you hide and whatever you disclose.
وَالَّذِينَ يَدْعُونَ مِن دُونِ اللَّهِ لَا يَخْلُقُونَ شَيْئًا وَهُمْ يُخْلَقُونَ
Those whom they invoke besides Allah do not create anything and are themselves created.
أَمْوَاتٌ غَيْرُ أَحْيَاءٍ ۖ وَمَا يَشْعُرُونَ أَيَّانَ يُبْعَثُونَ
They are dead and lifeless, and are not aware when they will be resurrected.
English translation: Ali Quli Qarai
Triangulating five present Imāmī sources: Ṭabarsī's Majmaʿ al-Bayān [tabarsi_majma_al_bayan], al-Qummī [qummi], Ṭūsī's al-Tibyān [tusi_al_tibyan], al-Baḥrānī's al-Burhān [bahrani_al_burhan], and Ṭabāṭabāʾī's al-Mīzān [tabatabai_al_mizan].
Human-review flags: al-Mīzān [tabatabai_al_mizan] and al-Burhān [bahrani_al_burhan] are marked
needs_human_review. Al-Mīzān is one ~39 KB unit covering vv.1–21, faithfully condensed (bracketed summaries flag every compression). Al-Burhān's verse-20 block runs past v.21 into the long "two clays" (ṭīnatān) ḥadīth tied to vv.22–25, which is summarized, not rendered in full.
What the passage says. The unit opens by announcing that "the command of God has come" and forbidding its being hastened, then mounts a sustained argument from creation and blessing — the heavens and earth, man from a sperm-drop, the cattle, horses/mules/asses, rain and crops, night/day/sun/moon/stars, the sea, mountains, rivers, ways and landmarks — culminating in the tawḥīd challenge "Is He who creates like one who does not create?" and the verdict that the false gods are "dead, not living."
How the present sources read it. On amr Allāh (v.1), Ṭabarsī [tabarsi_majma_al_bayan] and Ṭūsī [tusi_al_tibyan] converge on three classical views — the impending punishment (al-Ḥasan/Ibn Jurayj, judged "most correct"), God's ordinances (al-Ḍaḥḥāk), or the Resurrection (al-Jubbāʾī) — explaining the past-tense atā as rhetorical certainty. Al-Qummī [qummi] gives the occasion of revelation: Quraysh's demand for punishment. Ṭabāṭabāʾī [tabatabai_al_mizan] argues at length that the address is to the polytheists and amr is God's promised vindication of the believers, not the Hour. Al-Burhān [bahrani_al_burhan] adds the distinctively Imāmī taʾwīl: "it is our affair" — the rising of the Qāʾim, with Gabriel proclaiming the verse atop the Kaʿba (narrations from al-Ṣādiq via ʿAbd al-Raḥmān b. Kathīr and Abān b. Taghlib).
On al-rūḥ (v.2), Ṭabarsī and Ṭūsī catalogue ten senses of "spirit" nearly verbatim (revelation, mercy, prophethood, Jesus, Gabriel, breath, etc.), while al-Qummī glosses it tersely as "the power God placed in [the angels]." Al-Burhān and al-Mīzān both preserve ʿAlī's striking ḥadīth (via Saʿd al-Iskāf) that "the Spirit is other than Gabriel," rebuking the questioner who equated them. Ṭabāṭabāʾī uniquely develops the Spirit metaphysically as God's "word of life," an independent created reality of graded ranks, and methodically rejects reducing it to revelation, the Qurʾān, or Gabriel.
On khaṣīm mubīn (v.4), all four discursive sources note the double reading — God's power-display in forming a disputant from a drop versus man's insolent ingratitude; Ṭabāṭabāʾī, citing Q 36:77–78, prefers the rebuke. On the cattle and equids (vv.5–8), al-Qummī, al-Burhān and al-Mīzān draw the same fiqh point from Zurāra's ḥadīth: because eating is mentioned for anʿām but only riding/adornment for horses-mules-asses, the latter's flesh is lawful but makrūh (people "shunned it") — Ṭūsī adds that all jurists permit it (Jābir, Asmāʾ bint Abī Bakr on eating horse-flesh under the Prophet).
The qirāʾāt are richest in Ṭabarsī and Ṭūsī: the variant tanazzalu l-malāʾikatu (nominative) versus yunazzilu l-malāʾikata (accusative) at v.2 — independently confirmed via al-Ṭabarī — and Abū Jaʿfar's bi-shaqq al-anfus (fatḥa) at v.7, also confirmed. On v.9 (qaṣd al-sabīl), Ṭabarsī, Ṭūsī and especially Ṭabāṭabāʾī mine the Muʿtazila–Ashʿarī dispute: God ascribes the straight path to Himself but not the crooked, which al-Mīzān explains as the mere privation of guidance, not a created thing; al-Mīzān also preserves ʿAlī's variant reading fa-minkum jāʾir.
On the star of v.16, a strong Imāmī consensus emerges across al-Qummī, al-Burhān (eleven-plus narrations) and al-Mīzān: al-najm = the Messenger of God and al-ʿalāmāt = the Imams (via Muʿallā b. Khunays, al-Washshāʾ, et al.). Yet the very same sources also carry the exoteric reading — al-jady (Polaris), "the star that does not set," fixing the qibla for land and sea — which Ṭabarsī ascribes to a Prophetic ḥadīth via Ibn ʿAbbās and al-Burhān frames as "outer and inner." On v.18, al-Burhān's luminous tradition from Zayn al-ʿĀbidīn — that acknowledging one's incapacity to thank is itself thanks — dovetails with Ṭabāṭabāʾī's reading of "forgiving, merciful" as the metaphysical ground of blessings' uncountability.
For vv.20–21, Ṭabarsī, Ṭūsī and al-Mīzān expound the negation of the idols' lordship through the "three pillars" (creation, bestowal, knowledge), Ṭabāṭabāʾī assigning the first plural pronoun to the idols and the second to the polytheists; al-Burhān (Jābir from al-Bāqir) supplies the polemical taʾwīl identifying "those invoked besides God" with the usurpers of ʿAlī's wilāya.
Sources present: tabarsi_majma_al_bayan, qummi, tusi_al_tibyan, bahrani_al_burhan, tabatabai_al_mizan; silent: none.