بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ
In the name of Allah, the All-Beneficent, the All-Merciful
سُبْحَانَ الَّذِي أَسْرَىٰ بِعَبْدِهِ لَيْلًا مِّنَ الْمَسْجِدِ الْحَرَامِ إِلَى الْمَسْجِدِ الْأَقْصَى الَّذِي بَارَكْنَا حَوْلَهُ لِنُرِيَهُ مِنْ آيَاتِنَا ۚ إِنَّهُ هُوَ السَّمِيعُ الْبَصِيرُ
Immaculate is He who carried His servant on a journey by night from the Sacred Mosque to the Farthest Mosque whose environs We have blessed, that We might show him some of Our signs. Indeed, He is the All-hearing, the All-seeing.
وَآتَيْنَا مُوسَى الْكِتَابَ وَجَعَلْنَاهُ هُدًى لِّبَنِي إِسْرَائِيلَ أَلَّا تَتَّخِذُوا مِن دُونِي وَكِيلًا
We gave Moses the Book, and made it a guide for the Children of Israel—[saying,] ‘Do not take any trustee besides Me’—
ذُرِّيَّةَ مَنْ حَمَلْنَا مَعَ نُوحٍ ۚ إِنَّهُ كَانَ عَبْدًا شَكُورًا
descendants of those whom We carried [in the ark] with Noah. Indeed, he was a grateful servant.
وَقَضَيْنَا إِلَىٰ بَنِي إِسْرَائِيلَ فِي الْكِتَابِ لَتُفْسِدُنَّ فِي الْأَرْضِ مَرَّتَيْنِ وَلَتَعْلُنَّ عُلُوًّا كَبِيرًا
We revealed to the Children of Israel in the Book: ‘Twice you will cause corruption on the earth, and you will perpetrate great tyranny.’
فَإِذَا جَاءَ وَعْدُ أُولَاهُمَا بَعَثْنَا عَلَيْكُمْ عِبَادًا لَّنَا أُولِي بَأْسٍ شَدِيدٍ فَجَاسُوا خِلَالَ الدِّيَارِ ۚ وَكَانَ وَعْدًا مَّفْعُولًا
So when the first occasion of the two [prophecies] came, We aroused against you Our servants possessing great might, and they ransacked [your] habitations, and the promise was bound to be fulfilled.
ثُمَّ رَدَدْنَا لَكُمُ الْكَرَّةَ عَلَيْهِمْ وَأَمْدَدْنَاكُم بِأَمْوَالٍ وَبَنِينَ وَجَعَلْنَاكُمْ أَكْثَرَ نَفِيرًا
Then We gave you back the turn [to prevail] over them, and We aided you with children and wealth, and made you greater in number,
إِنْ أَحْسَنتُمْ أَحْسَنتُمْ لِأَنفُسِكُمْ ۖ وَإِنْ أَسَأْتُمْ فَلَهَا ۚ فَإِذَا جَاءَ وَعْدُ الْآخِرَةِ لِيَسُوءُوا وُجُوهَكُمْ وَلِيَدْخُلُوا الْمَسْجِدَ كَمَا دَخَلُوهُ أَوَّلَ مَرَّةٍ وَلِيُتَبِّرُوا مَا عَلَوْا تَتْبِيرًا
[saying,] ‘If you do good, you will do good to your [own] souls, and if you do evil, it will be [evil] for them.’ So when the occasion for the other [prophecy] comes, they will make your faces wretched, and enter the Temple just as they entered it the first time, and destroy utterly whatever they come upon.
عَسَىٰ رَبُّكُمْ أَن يَرْحَمَكُمْ ۚ وَإِنْ عُدتُّمْ عُدْنَا ۘ وَجَعَلْنَا جَهَنَّمَ لِلْكَافِرِينَ حَصِيرًا
Maybe your Lord will have mercy on you, but if you revert, We [too] will revert, and We have made hell a prison for the faithless.
إِنَّ هَـٰذَا الْقُرْآنَ يَهْدِي لِلَّتِي هِيَ أَقْوَمُ وَيُبَشِّرُ الْمُؤْمِنِينَ الَّذِينَ يَعْمَلُونَ الصَّالِحَاتِ أَنَّ لَهُمْ أَجْرًا كَبِيرًا
Indeed this Quran guides to what is most upright, and gives the good news to the faithful who do righteous deeds that there is a great reward for them.
وَأَنَّ الَّذِينَ لَا يُؤْمِنُونَ بِالْآخِرَةِ أَعْتَدْنَا لَهُمْ عَذَابًا أَلِيمًا
As for those who do not believe in the Hereafter, We have prepared a painful punishment for them.
وَيَدْعُ الْإِنسَانُ بِالشَّرِّ دُعَاءَهُ بِالْخَيْرِ ۖ وَكَانَ الْإِنسَانُ عَجُولًا
Man prays for ill as [avidly as] he prays for good, and man is overhasty.
وَجَعَلْنَا اللَّيْلَ وَالنَّهَارَ آيَتَيْنِ ۖ فَمَحَوْنَا آيَةَ اللَّيْلِ وَجَعَلْنَا آيَةَ النَّهَارِ مُبْصِرَةً لِّتَبْتَغُوا فَضْلًا مِّن رَّبِّكُمْ وَلِتَعْلَمُوا عَدَدَ السِّنِينَ وَالْحِسَابَ ۚ وَكُلَّ شَيْءٍ فَصَّلْنَاهُ تَفْصِيلًا
We made the night and the day two signs. Then We faded out the sign of the night, and made the sign of the day lightsome, so that you may seek from your Lord’s bounty and that you may know the number of years and calculation [of time], and We have elaborated everything in detail.
وَكُلَّ إِنسَانٍ أَلْزَمْنَاهُ طَائِرَهُ فِي عُنُقِهِ ۖ وَنُخْرِجُ لَهُ يَوْمَ الْقِيَامَةِ كِتَابًا يَلْقَاهُ مَنشُورًا
We have attached every person’s omen to his neck, and We shall bring it out for him on the Day of Resurrection as a book that he will find wide open.
اقْرَأْ كِتَابَكَ كَفَىٰ بِنَفْسِكَ الْيَوْمَ عَلَيْكَ حَسِيبًا
‘Read your book! Today your soul suffices as your own reckoner.’
مَّنِ اهْتَدَىٰ فَإِنَّمَا يَهْتَدِي لِنَفْسِهِ ۖ وَمَن ضَلَّ فَإِنَّمَا يَضِلُّ عَلَيْهَا ۚ وَلَا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَىٰ ۗ وَمَا كُنَّا مُعَذِّبِينَ حَتَّىٰ نَبْعَثَ رَسُولًا
Whoever is guided is guided only for [the good of] his own soul, and whoever goes astray, goes astray only to its detriment. No bearer shall bear another’s burden. We do not punish [any community] until We have sent [it] an apostle.
وَإِذَا أَرَدْنَا أَن نُّهْلِكَ قَرْيَةً أَمَرْنَا مُتْرَفِيهَا فَفَسَقُوا فِيهَا فَحَقَّ عَلَيْهَا الْقَوْلُ فَدَمَّرْنَاهَا تَدْمِيرًا
And when We desire to destroy a town We command its affluent ones [to obey Allah]. But they commit transgression in it, and so the word becomes due against it, and We destroy it utterly.
وَكَمْ أَهْلَكْنَا مِنَ الْقُرُونِ مِن بَعْدِ نُوحٍ ۗ وَكَفَىٰ بِرَبِّكَ بِذُنُوبِ عِبَادِهِ خَبِيرًا بَصِيرًا
How many generations We have destroyed since Noah! Your Lord is sufficient as [a witness who is] well aware and percipient of His servants’ sins.
مَّن كَانَ يُرِيدُ الْعَاجِلَةَ عَجَّلْنَا لَهُ فِيهَا مَا نَشَاءُ لِمَن نُّرِيدُ ثُمَّ جَعَلْنَا لَهُ جَهَنَّمَ يَصْلَاهَا مَذْمُومًا مَّدْحُورًا
Whoever desires this transitory life, We expedite for him therein whatever We wish, for whomever We desire. Then We appoint hell for him, to enter it, blameful and spurned.
وَمَنْ أَرَادَ الْآخِرَةَ وَسَعَىٰ لَهَا سَعْيَهَا وَهُوَ مُؤْمِنٌ فَأُولَـٰئِكَ كَانَ سَعْيُهُم مَّشْكُورًا
Whoever desires the Hereafter and strives for it with an endeavour worthy of it, should he be faithful,—the endeavour of such will be well-appreciated.
كُلًّا نُّمِدُّ هَـٰؤُلَاءِ وَهَـٰؤُلَاءِ مِنْ عَطَاءِ رَبِّكَ ۚ وَمَا كَانَ عَطَاءُ رَبِّكَ مَحْظُورًا
To these and to those—to all We extend the bounty of your Lord, and the bounty of your Lord is not confined.
انظُرْ كَيْفَ فَضَّلْنَا بَعْضَهُمْ عَلَىٰ بَعْضٍ ۚ وَلَلْآخِرَةُ أَكْبَرُ دَرَجَاتٍ وَأَكْبَرُ تَفْضِيلًا
Observe how We have given some of them an advantage over some others; yet the Hereafter is surely greater in respect of ranks and greater in respect of relative merit.
لَّا تَجْعَلْ مَعَ اللَّهِ إِلَـٰهًا آخَرَ فَتَقْعُدَ مَذْمُومًا مَّخْذُولًا
Do not set up another god besides Allah, or you will sit blameworthy, forsaken.
English translation: Ali Quli Qarai
Triangulating 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 al-Ṭabāṭabāʾī's al-Mīzān [tabatabai_al_mizan] — all five present for this passage.
Human-review flags: al-Mīzān [tabatabai_al_mizan] and al-Burhān [bahrani_al_burhan] are flagged for heavy condensation — both carry vast collections of Miʿrāj/rajʿa narrations that were summarized faithfully (names, chains, and claims preserved) rather than rendered verbatim; al-Mīzān's long philosophical annexes (on the divine Decree and the unbounded "outpouring") were also condensed.
What the passage says. It opens with the Night Journey (Isrāʾ) of the Prophet from the Sacred Mosque to "the Farthest Mosque" (vv. 1), pivots to the Torah given to Moses and the divine decree that the Children of Israel would corrupt the land twice and be twice punished (vv. 2–8), then turns the same divine custom on the Muslims: the Qurʾān "guides to what is most upright," the human is "hasty," every deed is an "omen" fastened to its bearer's neck and produced as an open book, no soul bears another's burden, no community is punished before a messenger is sent, towns are destroyed when their affluent transgress, and the seekers of this world and of the Hereafter both draw on an "unwithheld" divine gift — closing on the prohibition of associationism (vv. 9–22).
The Night Journey (v. 1). All four Shīʿī authorities affirm the Isrāʾ as bodily and waking, identifying al-Aqṣā with Bayt al-Maqdis: Ṭabarsī [tabarsi_majma_al_bayan] and Ṭūsī [tusi_al_tibyan] reject the "dream" reading ("there would be in it no miracle"), dating it about a year before the Hijra (web-confirmed). al-Qummī [qummi] and al-Burhān [bahrani_al_burhan] preserve the long ḥadīth of al-Ṣādiq (the Burāq, the three vessels, the seven heavens, the origin of the five prayers via Moses' counsel). al-Mīzān [tabatabai_al_mizan] alone adds a sophisticated layer: much of the ascension material is barzakhī representation (tamthīl), and he reads "to show him Our signs" against al-Najm 18 — yet insists the Isrāʾ itself was body-and-soul. al-Burhān uniquely amplifies the wilāya theme (the "120 ascensions," ʿAlī's name on the Throne).
The two corruptions (vv. 4–8) — the sharpest divergence. Ṭabarsī [tabarsi_majma_al_bayan] and Ṭūsī [tusi_al_tibyan] read these historically: the conquerors are debated among Bukhtnaṣr (Nebuchadnezzar), Sābūr Dhū al-Aktāf, Sennacherib, Goliath, or the Amalekites, the corruptions being the killings of Isaiah/Zechariah and of John (web-confirmed names and identifications). al-Mīzān [tabatabai_al_mizan] sides with history too, naming Nebuchadnezzar (c. 6th c. BCE, then Cyrus's release) and the Roman Caesar Vespasian via Titus. But al-Qummī [qummi] and al-Burhān [bahrani_al_burhan] supply a thoroughly Shīʿī taʾwīl (rendered as-attributed): the "corruption" is the killing of ʿAlī, the wounding of al-Ḥasan, and the killing of al-Ḥusayn; "the first promise" is the Day of the Camel (yawm al-Jamal); "servants of great might" are ʿAlī and his companions (al-Qummī) or a people sent before the rising of the Qāʾim (al-Burhān); "the turn given back" is Banū Umayya over the Family of Muḥammad — and, in al-Burhān's rajʿa traditions, the Return of al-Ḥusayn with seventy companions, set against the Sufyānī (all terms web-verified). Crucially, al-Mīzān explicitly classes these narrations as application (taṭbīq/jary), not tafsīr — a methodological caution the ḥadīth-collector al-Burhān does not raise.
The Muslim community (vv. 9–22). On "most upright" (v. 9), al-Qummī and al-Burhān gloss the "believers" as the Family of Muḥammad and add "guides to the Imam / the wilāya"; Ṭabarsī, Ṭūsī, and al-Mīzān read it of the ḥanīf creed's completeness. On "haste" (v. 11), all cite the tradition of Adam rising before his creation was complete; al-Mīzān reframes the whole unit (vv. 11–14) as one argument: divine enabling of good and ill (like night effaced and day "visible," v. 12) does not license perpetrating ill. On the "omen/book" (vv. 13–14), all agree it is the deed (al-Qummī/al-Burhān: "the decree decreed for him"; al-Burhān also "the wilāya"); al-Mīzān argues the book is the deeds in their realities. On v. 16, all four note the qirāʾāt amarnā / āmarnā / ammarnā ("commanded" vs. "multiplied / set in authority the affluent" — web-confirmed). Ṭabarsī and Ṭūsī converge closely on the grammar throughout (qirāʾāt, iʿrāb, lugha), and both deploy v. 15 against punishing unbelievers' children; al-Mīzān supplies the deepest theology, reading "We do not punish until We send a messenger" as worldly extirpation conditioned by mercy, not a rational verdict.
Sources present: tabarsi_majma_al_bayan, qummi, tusi_al_tibyan, bahrani_al_burhan, tabatabai_al_mizan; silent: none.