بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ
In the name of Allah, the All-Beneficent, the All-Merciful
تَنزِيلُ الْكِتَابِ مِنَ اللَّهِ الْعَزِيزِ الْحَكِيمِ
The [gradual] sending down of the Book is from Allah, the All-mighty, the All-wise
إِنَّا أَنزَلْنَا إِلَيْكَ الْكِتَابَ بِالْحَقِّ فَاعْبُدِ اللَّهَ مُخْلِصًا لَّهُ الدِّينَ
Indeed We have sent down the Book to you with the truth; so worship Allah, putting exclusive faith in Him
أَلَا لِلَّهِ الدِّينُ الْخَالِصُ ۚ وَالَّذِينَ اتَّخَذُوا مِن دُونِهِ أَوْلِيَاءَ مَا نَعْبُدُهُمْ إِلَّا لِيُقَرِّبُونَا إِلَى اللَّهِ زُلْفَىٰ إِنَّ اللَّهَ يَحْكُمُ بَيْنَهُمْ فِي مَا هُمْ فِيهِ يَخْتَلِفُونَ ۗ إِنَّ اللَّهَ لَا يَهْدِي مَنْ هُوَ كَاذِبٌ كَفَّارٌ
Indeed, only exclusive faith is worthy of Allah, and those who take other as awliya besides Him [claiming,] ‘We only worship them so that they may bring us near to Allah,’ Allah will judge between them concerning that about which they differ. Indeed Allah does not guide someone who is a liar and an ingrate
لَّوْ أَرَادَ اللَّهُ أَن يَتَّخِذَ وَلَدًا لَّاصْطَفَىٰ مِمَّا يَخْلُقُ مَا يَشَاءُ ۚ سُبْحَانَهُ ۖ هُوَ اللَّهُ الْوَاحِدُ الْقَهَّارُ
Had Allah intended to take a son, He could have chosen from those He has created whatever He wished. Immaculate is He! He is Allah, the One, the All-paramount
خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ بِالْحَقِّ ۖ يُكَوِّرُ اللَّيْلَ عَلَى النَّهَارِ وَيُكَوِّرُ النَّهَارَ عَلَى اللَّيْلِ ۖ وَسَخَّرَ الشَّمْسَ وَالْقَمَرَ ۖ كُلٌّ يَجْرِي لِأَجَلٍ مُّسَمًّى ۗ أَلَا هُوَ الْعَزِيزُ الْغَفَّارُ
He created the heavens and the earth with consummate wisdom. He winds the night over the day, and winds the day over the night, and He has disposed the sun and the moon, each moving for a specified term. Indeed, He is the All-mighty, the All-forgiver
خَلَقَكُم مِّن نَّفْسٍ وَاحِدَةٍ ثُمَّ جَعَلَ مِنْهَا زَوْجَهَا وَأَنزَلَ لَكُم مِّنَ الْأَنْعَامِ ثَمَانِيَةَ أَزْوَاجٍ ۚ يَخْلُقُكُمْ فِي بُطُونِ أُمَّهَاتِكُمْ خَلْقًا مِّن بَعْدِ خَلْقٍ فِي ظُلُمَاتٍ ثَلَاثٍ ۚ ذَٰلِكُمُ اللَّهُ رَبُّكُمْ لَهُ الْمُلْكُ ۖ لَا إِلَـٰهَ إِلَّا هُوَ ۖ فَأَنَّىٰ تُصْرَفُونَ
He created you from a single soul, then made from it its mate, and He has sent down for you eight mates of the cattle. He creates you in the wombs of your mothers, creation after creation, in a threefold darkness. That is Allah, your Lord! To Him belongs all sovereignty. There is no god except Him. Then where are you being led away
إِن تَكْفُرُوا فَإِنَّ اللَّهَ غَنِيٌّ عَنكُمْ ۖ وَلَا يَرْضَىٰ لِعِبَادِهِ الْكُفْرَ ۖ وَإِن تَشْكُرُوا يَرْضَهُ لَكُمْ ۗ وَلَا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَىٰ ۗ ثُمَّ إِلَىٰ رَبِّكُم مَّرْجِعُكُمْ فَيُنَبِّئُكُم بِمَا كُنتُمْ تَعْمَلُونَ ۚ إِنَّهُ عَلِيمٌ بِذَاتِ الصُّدُورِ
If you are ungrateful, Allah has indeed no need of you, though He does not approve ingratitude for His servants; and if you give thanks, He approves that for you. No bearer shall bear another’s burden; then your return will be to your Lord, whereat He will inform you concerning what you used to do. Indeed, He knows best what is in the breasts
وَإِذَا مَسَّ الْإِنسَانَ ضُرٌّ دَعَا رَبَّهُ مُنِيبًا إِلَيْهِ ثُمَّ إِذَا خَوَّلَهُ نِعْمَةً مِّنْهُ نَسِيَ مَا كَانَ يَدْعُو إِلَيْهِ مِن قَبْلُ وَجَعَلَ لِلَّهِ أَندَادًا لِّيُضِلَّ عَن سَبِيلِهِ ۚ قُلْ تَمَتَّعْ بِكُفْرِكَ قَلِيلًا ۖ إِنَّكَ مِنْ أَصْحَابِ النَّارِ
When distress befalls man, he supplicates his Lord, turning to Him penitently. Then, when He grants him a blessing from Himself, he forgets that for which he had supplicated Him earlier and sets up equals to Allah, that he may lead [people] astray from His way. Say, ‘Revel in your ingratitude for a while. Indeed you are among the inmates of the Fire.’
أَمَّنْ هُوَ قَانِتٌ آنَاءَ اللَّيْلِ سَاجِدًا وَقَائِمًا يَحْذَرُ الْآخِرَةَ وَيَرْجُو رَحْمَةَ رَبِّهِ ۗ قُلْ هَلْ يَسْتَوِي الَّذِينَ يَعْلَمُونَ وَالَّذِينَ لَا يَعْلَمُونَ ۗ إِنَّمَا يَتَذَكَّرُ أُولُو الْأَلْبَابِ
Is he who supplicates in the watches of the night, prostrating and standing, apprehensive of the Hereafter and expecting the mercy of his Lord...? Say, ‘Are those who know equal to those who do not know?’ Only those who possess intellect take admonition
قُلْ يَا عِبَادِ الَّذِينَ آمَنُوا اتَّقُوا رَبَّكُمْ ۚ لِلَّذِينَ أَحْسَنُوا فِي هَـٰذِهِ الدُّنْيَا حَسَنَةٌ ۗ وَأَرْضُ اللَّهِ وَاسِعَةٌ ۗ إِنَّمَا يُوَفَّى الصَّابِرُونَ أَجْرَهُم بِغَيْرِ حِسَابٍ
Say, ‘[Allah declares:] “O My servants who have faith! Be wary of your Lord. For those who do good in this world there will be a good [reward], and Allah’s earth is vast. Indeed the patient will be paid in full their reward without any reckoning.” ’
قُلْ إِنِّي أُمِرْتُ أَنْ أَعْبُدَ اللَّهَ مُخْلِصًا لَّهُ الدِّينَ
Say, ‘I have been commanded to worship Allah with exclusive faith in Him
وَأُمِرْتُ لِأَنْ أَكُونَ أَوَّلَ الْمُسْلِمِينَ
and I have been commanded to be the foremost of those who submit [to Him].’
قُلْ إِنِّي أَخَافُ إِنْ عَصَيْتُ رَبِّي عَذَابَ يَوْمٍ عَظِيمٍ
Say, ‘Indeed, should I disobey my Lord, I fear the punishment of a tremendous day.’
قُلِ اللَّهَ أَعْبُدُ مُخْلِصًا لَّهُ دِينِي
Say, ‘I worship [only] Allah, putting my exclusive faith in Him
فَاعْبُدُوا مَا شِئْتُم مِّن دُونِهِ ۗ قُلْ إِنَّ الْخَاسِرِينَ الَّذِينَ خَسِرُوا أَنفُسَهُمْ وَأَهْلِيهِمْ يَوْمَ الْقِيَامَةِ ۗ أَلَا ذَٰلِكَ هُوَ الْخُسْرَانُ الْمُبِينُ
You worship whatever you wish besides Him.’ Say, ‘The losers are those who ruin themselves and their families on the Day of Resurrection.’ Indeed, that is a manifest loss
لَهُم مِّن فَوْقِهِمْ ظُلَلٌ مِّنَ النَّارِ وَمِن تَحْتِهِمْ ظُلَلٌ ۚ ذَٰلِكَ يُخَوِّفُ اللَّهُ بِهِ عِبَادَهُ ۚ يَا عِبَادِ فَاتَّقُونِ
There will be canopies of fire above them, and [similar] canopies beneath them. With that Allah deters His servants. So, My servants, be wary of Me
وَالَّذِينَ اجْتَنَبُوا الطَّاغُوتَ أَن يَعْبُدُوهَا وَأَنَابُوا إِلَى اللَّهِ لَهُمُ الْبُشْرَىٰ ۚ فَبَشِّرْ عِبَادِ
As for those who stay clear of the worship of fake deities and turn penitently to Allah, there is good news for them. So give good news to My servants
الَّذِينَ يَسْتَمِعُونَ الْقَوْلَ فَيَتَّبِعُونَ أَحْسَنَهُ ۚ أُولَـٰئِكَ الَّذِينَ هَدَاهُمُ اللَّهُ ۖ وَأُولَـٰئِكَ هُمْ أُولُو الْأَلْبَابِ
who listen to the word [of Allah] and follow the best [interpretation] of it. They are the ones whom Allah has guided, and it is they who possess intellect
أَفَمَنْ حَقَّ عَلَيْهِ كَلِمَةُ الْعَذَابِ أَفَأَنتَ تُنقِذُ مَن فِي النَّارِ
Can he against whom the word of punishment has become due…? Can you rescue someone who is in the Fire
لَـٰكِنِ الَّذِينَ اتَّقَوْا رَبَّهُمْ لَهُمْ غُرَفٌ مِّن فَوْقِهَا غُرَفٌ مَّبْنِيَّةٌ تَجْرِي مِن تَحْتِهَا الْأَنْهَارُ ۖ وَعْدَ اللَّهِ ۖ لَا يُخْلِفُ اللَّهُ الْمِيعَادَ
But as for those who are wary of their Lord, for them there will be lofty abodes with [other] lofty abodes built above them, with streams running beneath them—a promise of Allah. Allah does not break His promise
أَلَمْ تَرَ أَنَّ اللَّهَ أَنزَلَ مِنَ السَّمَاءِ مَاءً فَسَلَكَهُ يَنَابِيعَ فِي الْأَرْضِ ثُمَّ يُخْرِجُ بِهِ زَرْعًا مُّخْتَلِفًا أَلْوَانُهُ ثُمَّ يَهِيجُ فَتَرَاهُ مُصْفَرًّا ثُمَّ يَجْعَلُهُ حُطَامًا ۚ إِنَّ فِي ذَٰلِكَ لَذِكْرَىٰ لِأُولِي الْأَلْبَابِ
Have you not seen that Allah sends down water from the sky, then He conducts it through the ground as springs. Then He brings forth with it crops of diverse hues. Then they wither and you see them turn yellow. Then He turns them into chaff. There is indeed a lesson in that for those who possess intellect
أَفَمَن شَرَحَ اللَّهُ صَدْرَهُ لِلْإِسْلَامِ فَهُوَ عَلَىٰ نُورٍ مِّن رَّبِّهِ ۚ فَوَيْلٌ لِّلْقَاسِيَةِ قُلُوبُهُم مِّن ذِكْرِ اللَّهِ ۚ أُولَـٰئِكَ فِي ضَلَالٍ مُّبِينٍ
Is someone whose breast Allah has opened to Islam so that he follows a light from His Lord…? So woe to those whose hearts have been hardened to the remembrance of Allah. They are in manifest error
اللَّهُ نَزَّلَ أَحْسَنَ الْحَدِيثِ كِتَابًا مُّتَشَابِهًا مَّثَانِيَ تَقْشَعِرُّ مِنْهُ جُلُودُ الَّذِينَ يَخْشَوْنَ رَبَّهُمْ ثُمَّ تَلِينُ جُلُودُهُمْ وَقُلُوبُهُمْ إِلَىٰ ذِكْرِ اللَّهِ ۚ ذَٰلِكَ هُدَى اللَّهِ يَهْدِي بِهِ مَن يَشَاءُ ۚ وَمَن يُضْلِلِ اللَّهُ فَمَا لَهُ مِنْ هَادٍ
Allah has sent down the best of discourses, a scripture [composed] of similar motifs, whereat shiver the skins of those who fear their Lord, then their skins and hearts relax at Allah’s remembrance. That is Allah’s guidance, by which He guides whomever He wishes; and whomever Allah leads astray, has no guide
أَفَمَن يَتَّقِي بِوَجْهِهِ سُوءَ الْعَذَابِ يَوْمَ الْقِيَامَةِ ۚ وَقِيلَ لِلظَّالِمِينَ ذُوقُوا مَا كُنتُمْ تَكْسِبُونَ
What! Is someone who fends off with his face the terrible punishment [meted out to him] on the Day of Resurrection…? And the wrongdoers will be told, ‘Taste what you used to earn.’
كَذَّبَ الَّذِينَ مِن قَبْلِهِمْ فَأَتَاهُمُ الْعَذَابُ مِنْ حَيْثُ لَا يَشْعُرُونَ
Those who were before them impugned [the apostles], whereat the punishment overtook them whence they were not aware
فَأَذَاقَهُمُ اللَّهُ الْخِزْيَ فِي الْحَيَاةِ الدُّنْيَا ۖ وَلَعَذَابُ الْآخِرَةِ أَكْبَرُ ۚ لَوْ كَانُوا يَعْلَمُونَ
So Allah made them taste disgrace in the life of the world, and the punishment of the Hereafter will surely be greater, if they knew
وَلَقَدْ ضَرَبْنَا لِلنَّاسِ فِي هَـٰذَا الْقُرْآنِ مِن كُلِّ مَثَلٍ لَّعَلَّهُمْ يَتَذَكَّرُونَ
We have drawn for mankind in this Quran every [kind of] example, so that they may take admonition
قُرْآنًا عَرَبِيًّا غَيْرَ ذِي عِوَجٍ لَّعَلَّهُمْ يَتَّقُونَ
an Arabic Quran, without any deviousness, so that they may be Godwary
ضَرَبَ اللَّهُ مَثَلًا رَّجُلًا فِيهِ شُرَكَاءُ مُتَشَاكِسُونَ وَرَجُلًا سَلَمًا لِّرَجُلٍ هَلْ يَسْتَوِيَانِ مَثَلًا ۚ الْحَمْدُ لِلَّهِ ۚ بَلْ أَكْثَرُهُمْ لَا يَعْلَمُونَ
Allah draws an example: a man jointly owned by several contending masters, and a man belonging entirely to one man: are the two equal in comparison? All praise belongs to Allah! But most of them do not know
English translation: Ali Quli Qarai
Triangulating Ṭabarsī (Majmaʿ al-Bayān) [tabarsi_majma_al_bayan], Qummī [qummi], al-Ṭūsī (al-Tibyān) [tusi_al_tibyan], al-Baḥrānī (al-Burhān) [bahrani_al_burhan], and al-Ṭabāṭabāʾī (al-Mīzān) [tabatabai_al_mizan] — all five present for this passage.
Human-review flags: al-Mīzān [tabatabai_al_mizan] is flagged
needs_human_review. Its three coarse units (covering 1–10, 11–20, 21–37) were rendered for vv 1–29 while its free-standing excursus on God's pleasure/displeasure was condensed, and its exegesis + traditions on vv 30–37 (which spill past this passage) were deferred to P2 with a bracketed note rather than fully translated. The span sources Ṭabarsī and al-Ṭūsī likewise carry a final block reaching 39:30–31; that spillover is translated faithfully but belongs to the next passage.
What the passage says. The sūra opens by anchoring the Book in its divine source — Tanzīlu l-kitābi mina llāhi l-ʿAzīzi l-Ḥakīm (1) — and at once states its spine: worship God mukhliṣan lahu l-dīn, for li-llāhi l-dīnu l-khāliṣ (2–3). It exposes the idolaters' intercession-plea ("we worship them only that they bring us near to God," 3), refutes "God took a child" (4), marshals creation's signs — the coiling of night over day (5), the eight pairs of cattle, the three darknesses of the womb (6) — and contrasts the ungrateful with the night-long worshipper, asking "are those who know equal to those who do not?" (9). It then returns to the command of pure devotion (11–16), praises those who "follow the best of the word" (17–18), promises the God-wary chambers upon chambers (20), and closes the passage on the Qurʾān as aḥsan al-ḥadīth — a Book mutashābih, mathānī (23) — sealing with the parable of the slave owned by quarrelling partners versus the man belonging wholly to one master (29).
How the present sources read it. On the 39:3 intercession-plea, all four exegetes expose it as the root of shirk, but al-Ṭabāṭabāʾī (al-Mīzān) [tabatabai_al_mizan] develops the fullest analysis: the idolaters took the awliyāʾ as arbāb to whom God delegated the world's management, the idols being mere images of those lords; partnership was claimed in lordship/management, never in creation. Qummī [qummi], al-Ṭūsī [tusi_al_tibyan], and al-Baḥrānī [bahrani_al_burhan] all transmit ʿAlī b. Ibrāhīm's note that the verse's wording is declarative but its sense reports Quraysh's speech.
On 39:4 (the divine child), Ṭabarsī [tabarsi_majma_al_bayan] and al-Ṭūsī [tusi_al_tibyan] catalogue the three claimants (the angels-as-daughters of the idolaters, Christ for the Christians, ʿUzayr for the Jews); al-Ṭabāṭabāʾī [tabatabai_al_mizan] frames the verse as an exceptive syllogism and explicitly contests al-Zamakhsharī's Kashshāf reading.
On 39:5, Ṭabarsī's al-lugha [tabarsi_majma_al_bayan] glosses takwīr as casting one thing over another (the winding of a turban) — a reading I web-confirmed — which al-Ṭūsī [tusi_al_tibyan] and al-Mīzān [tabatabai_al_mizan] echo (al-Mīzān calling it istiʿāra bi-l-kināya). On the three darknesses (39:6), all four converge on belly/womb/placenta; al-Mīzān [tabatabai_al_mizan] pointedly rejects the "loins/womb/placenta" variant as contradicting fī buṭūni ummahātikum.
The richest divergence is the 39:9 qānit. Ṭabarsī [tabarsi_majma_al_bayan] and al-Ṭūsī [tusi_al_tibyan] report it generally (the constant in obedience, or the night-vigil per Ibn ʿAbbās/Ibn ʿUmar), each adding a single as-attributed report (from Abū ʿAbdillāh / Jābir from Abū Jaʿfar: "we are those who know"). Qummī [qummi] flatly glosses the qānit as ʿAlī. al-Baḥrānī [bahrani_al_burhan] amasses some sixteen narrations: the lengthy ʿAmmār al-Sābāṭī report reading 39:8 of "Abū al-Fuṣayl" (a kunya-cipher in the narration's own wording) and 39:9 of ʿAlī, then a dense cluster equating "those who know" with the Imāms, "those who do not know" with their enemies, and "the people of understanding" with their Shīʿa. Crucially, al-Ṭabāṭabāʾī [tabatabai_al_mizan] reports these same identifications as-attributed and then qualifies them: the Shīʿī gloss is jary (the verse's "running" upon them), and the Sunnī occasion-reports (ʿAmmār, Ibn Masʿūd, ʿUthmān) are taṭbīq (application) — "not tafsīr in the technical sense," since the sūra came down at once.
On 39:10, Ṭabarsī [tabarsi_majma_al_bayan], al-Ṭūsī [tusi_al_tibyan], and al-Mīzān [tabatabai_al_mizan] read wa-arḍu llāhi wāsiʿa as encouragement to hijra; al-Baḥrānī [bahrani_al_burhan] appends an excursus (with the chapter-heading on "the meaning of al-dunyā") on the climes of the world. On 39:23, al-Mīzān [tabatabai_al_mizan] sharply distinguishes the mutashābih here (every part resembling another — a quality of the whole Book) from the mutashābih opposed to muḥkam in 3:7, and reads mathānī as "folded/bent-back" — parts clarifying and confirming one another without contradiction; al-Baḥrānī [bahrani_al_burhan] preserves ʿAlī b. Ibrāhīm's terse verdict that this verse is muḥkam, plus the Jābir report that the Qurʾān's true effect is "softening, tenderness, tears, and awe," not the swooning "from Satan." On the 39:29 parable, Ṭabarsī [tabarsi_majma_al_bayan] and al-Ṭūsī [tusi_al_tibyan] give the full qirāʾāt (sāliman per Ibn Kathīr/Abū ʿAmr/Yaʿqūb vs salaman/silman), al-Ṭūsī offering no ʿAlī identification; Qummī [qummi] and al-Baḥrānī [bahrani_al_burhan] read the quarrelling-partners as those who wronged/usurped ʿAlī and the man devoted to one master as ʿAlī (al-Baḥrānī appending the seventy-three-sects ḥadīth), while al-Mīzān [tabatabai_al_mizan] takes the parable as essentially the burhān al-tamānuʿ (cf. 21:22) and again labels the ʿAlī report jary.
Sources present: tabarsi_majma_al_bayan, qummi, tusi_al_tibyan, bahrani_al_burhan, tabatabai_al_mizan; silent: none.