بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ
In the name of Allah, the All-Beneficent, the All-Merciful
حم
Ha, Meem
تَنزِيلُ الْكِتَابِ مِنَ اللَّهِ الْعَزِيزِ الْعَلِيمِ
The [gradual] sending down of the Book is from Allah, the All-mighty, the All-knowing
غَافِرِ الذَّنبِ وَقَابِلِ التَّوْبِ شَدِيدِ الْعِقَابِ ذِي الطَّوْلِ ۖ لَا إِلَـٰهَ إِلَّا هُوَ ۖ إِلَيْهِ الْمَصِيرُ
forgiver of sins and acceptor of repentance, severe in retribution, [yet] all-bountiful; there is no god except Him, [and] toward Him is the destination
مَا يُجَادِلُ فِي آيَاتِ اللَّهِ إِلَّا الَّذِينَ كَفَرُوا فَلَا يَغْرُرْكَ تَقَلُّبُهُمْ فِي الْبِلَادِ
No one disputes the signs of Allah except the faithless. So do not be misled by their bustle in the towns
كَذَّبَتْ قَبْلَهُمْ قَوْمُ نُوحٍ وَالْأَحْزَابُ مِن بَعْدِهِمْ ۖ وَهَمَّتْ كُلُّ أُمَّةٍ بِرَسُولِهِمْ لِيَأْخُذُوهُ ۖ وَجَادَلُوا بِالْبَاطِلِ لِيُدْحِضُوا بِهِ الْحَقَّ فَأَخَذْتُهُمْ ۖ فَكَيْفَ كَانَ عِقَابِ
The people of Noah denied before them and the [heathen] factions [who came] after them. Every nation attempted to lay hands on their apostle, and disputed erroneously to refute the truth. Then I seized them; so how was My retribution
وَكَذَٰلِكَ حَقَّتْ كَلِمَتُ رَبِّكَ عَلَى الَّذِينَ كَفَرُوا أَنَّهُمْ أَصْحَابُ النَّارِ
That is how the word of your Lord became due concerning the faithless, that they shall be inmates of the Fire
الَّذِينَ يَحْمِلُونَ الْعَرْشَ وَمَنْ حَوْلَهُ يُسَبِّحُونَ بِحَمْدِ رَبِّهِمْ وَيُؤْمِنُونَ بِهِ وَيَسْتَغْفِرُونَ لِلَّذِينَ آمَنُوا رَبَّنَا وَسِعْتَ كُلَّ شَيْءٍ رَّحْمَةً وَعِلْمًا فَاغْفِرْ لِلَّذِينَ تَابُوا وَاتَّبَعُوا سَبِيلَكَ وَقِهِمْ عَذَابَ الْجَحِيمِ
Those who bear the Throne, and those who are around it, celebrate the praise of their Lord and have faith in Him, and they plead for forgiveness for the faithful: ‘Our Lord! You embrace all things in mercy and knowledge. So forgive those who repent and follow Your way and save them from the punishment of hell
رَبَّنَا وَأَدْخِلْهُمْ جَنَّاتِ عَدْنٍ الَّتِي وَعَدتَّهُمْ وَمَن صَلَحَ مِنْ آبَائِهِمْ وَأَزْوَاجِهِمْ وَذُرِّيَّاتِهِمْ ۚ إِنَّكَ أَنتَ الْعَزِيزُ الْحَكِيمُ
Our Lord! Admit them into the Gardens of Eden, which You have promised them, along with whoever is righteous among their forebears, their spouses and their descendants. Indeed You are the All-mighty, the All-wise
وَقِهِمُ السَّيِّئَاتِ ۚ وَمَن تَقِ السَّيِّئَاتِ يَوْمَئِذٍ فَقَدْ رَحِمْتَهُ ۚ وَذَٰلِكَ هُوَ الْفَوْزُ الْعَظِيمُ
Save them from the ills [of the Day of Retribution]; and whomever You save from the ills that day, You will have had mercy upon him, and that is the great triumph.’
إِنَّ الَّذِينَ كَفَرُوا يُنَادَوْنَ لَمَقْتُ اللَّهِ أَكْبَرُ مِن مَّقْتِكُمْ أَنفُسَكُمْ إِذْ تُدْعَوْنَ إِلَى الْإِيمَانِ فَتَكْفُرُونَ
It will be proclaimed to the faithless: ‘Surely, Allah’s outrage [towards you] is greater than your outrage towards yourselves, as you were invited to faith, but you disbelieved.’
قَالُوا رَبَّنَا أَمَتَّنَا اثْنَتَيْنِ وَأَحْيَيْتَنَا اثْنَتَيْنِ فَاعْتَرَفْنَا بِذُنُوبِنَا فَهَلْ إِلَىٰ خُرُوجٍ مِّن سَبِيلٍ
They will say, ‘Our Lord! Twice did You make us die, and twice did You give us life. We admit our sins. Is there any way out [from this plight]?’
ذَٰلِكُم بِأَنَّهُ إِذَا دُعِيَ اللَّهُ وَحْدَهُ كَفَرْتُمْ ۖ وَإِن يُشْرَكْ بِهِ تُؤْمِنُوا ۚ فَالْحُكْمُ لِلَّهِ الْعَلِيِّ الْكَبِيرِ
[They will be told,] ‘This [plight of yours] is because, when Allah was invoked alone, you would disbelieve, but if partners were ascribed to Him you would believe. So the judgment belongs to Allah, the All-exalted, the All-great.’
هُوَ الَّذِي يُرِيكُمْ آيَاتِهِ وَيُنَزِّلُ لَكُم مِّنَ السَّمَاءِ رِزْقًا ۚ وَمَا يَتَذَكَّرُ إِلَّا مَن يُنِيبُ
It is He who shows you His signs and sends down provision for you from the sky. Yet no one takes admonition except those who return penitently [to Allah]
فَادْعُوا اللَّهَ مُخْلِصِينَ لَهُ الدِّينَ وَلَوْ كَرِهَ الْكَافِرُونَ
So supplicate Allah, putting exclusive faith in Him, though the faithless should be averse
رَفِيعُ الدَّرَجَاتِ ذُو الْعَرْشِ يُلْقِي الرُّوحَ مِنْ أَمْرِهِ عَلَىٰ مَن يَشَاءُ مِنْ عِبَادِهِ لِيُنذِرَ يَوْمَ التَّلَاقِ
Raiser of ranks, Lord of the Throne, He casts the Spirit of His command upon whomever of His servants that He wishes, that he may warn [people] of the Day of Encounter
يَوْمَ هُم بَارِزُونَ ۖ لَا يَخْفَىٰ عَلَى اللَّهِ مِنْهُمْ شَيْءٌ ۚ لِّمَنِ الْمُلْكُ الْيَوْمَ ۖ لِلَّهِ الْوَاحِدِ الْقَهَّارِ
The day when they will emerge [from their graves], nothing about them will be hidden from Allah. ‘To whom does the sovereignty belong today?’ ‘To Allah, the One, the All-paramount!’
الْيَوْمَ تُجْزَىٰ كُلُّ نَفْسٍ بِمَا كَسَبَتْ ۚ لَا ظُلْمَ الْيَوْمَ ۚ إِنَّ اللَّهَ سَرِيعُ الْحِسَابِ
‘Today every soul shall be requited for what it has earned. There will be no injustice today. Indeed Allah is swift at reckoning.’
وَأَنذِرْهُمْ يَوْمَ الْآزِفَةِ إِذِ الْقُلُوبُ لَدَى الْحَنَاجِرِ كَاظِمِينَ ۚ مَا لِلظَّالِمِينَ مِنْ حَمِيمٍ وَلَا شَفِيعٍ يُطَاعُ
Warn them of the Approaching Day, when the hearts will be at the throats, choking with suppressed agony, [and] the wrongdoers will have no sympathizer, nor any intercessor who might be heard
يَعْلَمُ خَائِنَةَ الْأَعْيُنِ وَمَا تُخْفِي الصُّدُورُ
He knows the treachery of the eyes, and what the breasts hide
وَاللَّهُ يَقْضِي بِالْحَقِّ ۖ وَالَّذِينَ يَدْعُونَ مِن دُونِهِ لَا يَقْضُونَ بِشَيْءٍ ۗ إِنَّ اللَّهَ هُوَ السَّمِيعُ الْبَصِيرُ
Allah judges with justice, while those whom they invoke besides Him do not judge by anything. Indeed it is Allah who is the All-hearing, the All-seeing
أَوَلَمْ يَسِيرُوا فِي الْأَرْضِ فَيَنظُرُوا كَيْفَ كَانَ عَاقِبَةُ الَّذِينَ كَانُوا مِن قَبْلِهِمْ ۚ كَانُوا هُمْ أَشَدَّ مِنْهُمْ قُوَّةً وَآثَارًا فِي الْأَرْضِ فَأَخَذَهُمُ اللَّهُ بِذُنُوبِهِمْ وَمَا كَانَ لَهُم مِّنَ اللَّهِ مِن وَاقٍ
Have they not travelled through the land so that they may observe how was the fate of those who were before them? They were greater than them in might and with respect to the effects [they left] in the land. But then Allah seized them for their sins, and they had no defender against Allah [’s punishment]
ذَٰلِكَ بِأَنَّهُمْ كَانَت تَّأْتِيهِمْ رُسُلُهُم بِالْبَيِّنَاتِ فَكَفَرُوا فَأَخَذَهُمُ اللَّهُ ۚ إِنَّهُ قَوِيٌّ شَدِيدُ الْعِقَابِ
That was because their apostles used to bring them manifest proofs, but they defied [them]. So Allah seized them. Indeed He is all-strong, severe in retribution
English translation: Ali Quli Qarai
Triangulating five present Arabic sources — Ṭabarsī's Majmaʿ al-Bayān [tabarsi_majma_al_bayan], al-Qummī [qummi], al-Ṭūsī's al-Tibyān [tusi_al_tibyan], al-Baḥrānī's al-Burhān [bahrani_al_burhan], and al-Ṭabāṭabāʾī's al-Mīzān [tabatabai_al_mizan] — plus the published Enlightening Commentary [enlightening_commentary].
Human-review flags: al-Mīzān [tabatabai_al_mizan] only. Its bayān unit runs 21–54; the portion on vv. 21–22 is rendered in full, but the long Moses / believer-of-Pharaoh narrative and its baḥth riwāʾī (vv. 23–54, P2/P3 territory) were faithfully condensed, not omitted, and bracketed as such.
What the passage says. The first of the Ḥawāmīm opens with Ḥā-Mīm, then the name-verse: God is Ghāfir al-dhanb, Qābil al-tawb, Shadīd al-ʿiqāb, Dhū l-ṭawl (vv. 1–3). It states the refrain that "none disputes God's signs save the disbelievers" (v. 4), warns by the fate of Noah's people and the factions (vv. 5–6), depicts the Throne-bearers' intercessory istighfār for the believers (vv. 7–9), the disbelievers' loathing and the "two deaths and two lives" (vv. 10–12), and the call to sincere worship (vv. 13–14), closing with the Day of Meeting, the Approaching, and the lesson of the perished (vv. 15–22).
The name-verse and al-ṭawl. All three philological commentaries gloss dhū l-ṭawl similarly. Ṭabarsī [tabarsi_majma_al_bayan] and al-Ṭūsī [tusi_al_tibyan] both catalog the views — Ibn ʿAbbās/Qatāda ("Possessor of favors"), Mujāhid ("wealth and amplitude"), al-Ḥasan ("gracious favor toward the believers"), Ibn Zayd/al-Suddī ("power") — and both transmit Ibn ʿAbbās's striking parallelism keying every attribute to saying lā ilāha illā Allāh. al-Ṭabāṭabāʾī [tabatabai_al_mizan] argues the four names after al-ʿAlīm are structurally deliberate: the Book is sent down because God's knowledge sees humanity dividing into felicitous and wretched, requiring forgiveness for some and punishment for others. Both Ṭabarsī and al-Ṭūsī note shadīd al-ʿiqāb follows ghāfir al-dhanb so the servant stays "between hope and fear."
Qirāʾāt and grammar. Ṭabarsī and al-Ṭūsī preserve the same variant-readings: the imāla of Ḥā-Mīm (Kūfans), the singular/plural of kalimat/kalimāt rabbika (Nāfiʿ and Ibn ʿĀmir plural), and tadʿūna with tāʾ vs. yāʾ. Both cite the poets Shurayḥ b. Awfā (Ṭabarsī: al-ʿIjlī; al-Ṭūsī: al-ʿAbsī) and al-Kumayt to debate whether Ḥā-Mīm is a declinable name; al-Ṭūsī adds the precise verse-count dispute (five Kūfan, four otherwise). Both relay al-Zajjāj on kāẓimīn as a ḥāl carried "upon the meaning."
The Throne-bearers (vv. 7–9) — the sharpest divergence. Here the Shīʿī taʾwīl is rendered strictly as-attributed. Ṭabarsī [tabarsi_majma_al_bayan] reads "those who believe" plainly as the believers of the earth and identifies those around the Throne as the Cherubim (al-Karūbiyyūn). al-Qummī [qummi] and al-Burhān [bahrani_al_burhan], by contrast, carry a dense narration-cluster glossing the Throne-bearers as the Prophet and the awṣiyāʾ "who bear God's knowledge," "those around it" as the angels, and "those who believe" as the Shīʿa of Muḥammad's family — with "follow Your way" glossed as the walāya of ʿAlī. al-Burhān reports this through multiple chains (Muḥammad b. Muslim from Abū Jaʿfar naming Muḥammad, ʿAlī, al-Ḥasan, al-Ḥusayn and four prophets; al-Aṣbagh b. Nubāta; the "seven years and [some] months" of the angels' istighfār for the Prophet and ʿAlī alone; and Abū Baṣīr's report that angels "drop the sins from the backs of our Shīʿa as the wind drops leaves"). al-Burhān also preserves two important kalām dialogues on the Throne: the Catholicos (al-Jāthalīq) asking ʿAlī "where is God?" (answered that God is the Bearer, the Throne-bearers being "the scholars"), and Abū Qurra's exchange with al-Riḍā denying that God is "borne." al-Ṭabāṭabāʾī [tabatabai_al_mizan] takes a third path: reading vv. 7–9 as proof that the near angels are not partners of God, and parsing the two groups prayed for (the perfect "who repented and followed Your way" and the merely "fit" among their kin) by analogy to al-Ṭūr 52:21.
The two deaths and two lives (v. 11). The sources offer competing schemes, here kept distinct. Ṭabarsī [tabarsi_majma_al_bayan] lists three (al-Suddī/al-Balkhī: world-death then grave-death with grave- and gathering-life; Ibn ʿAbbās/Qatāda: the nuṭfa→world→death→resurrection scheme of al-Baqara 2:28; al-Jubbāʾī: both lives/deaths confined to world and grave). al-Ṭūsī [tusi_al_tibyan] reports the same and devotes a long passage to the rajʿa (Return) reading some derive from the verse, judging the verse "open" to it without deciding. al-Qummī [qummi] and al-Burhān [bahrani_al_burhan] flatly attribute the rajʿa reading to al-Ṣādiq and (in al-Burhān) Abū Jaʿfar. al-Ṭabāṭabāʾī [tabatabai_al_mizan] argues for the world-death→barzakh-life→barzakh-death→resurrection-life scheme and rebuts the rival schemes one by one. On li-man al-mulk (v. 16), al-Qummī and al-Burhān both carry ʿUbayd b. Zurāra's long narration of the successive deaths of all creatures until God answers Himself, "To God, the One, the Prevailing."
Shared ground. On v. 18 (al-āzifa) and v. 19 (khāʾinat al-aʿyun) the sources largely converge: all gloss al-āzifa as the imminent Resurrection and khāʾinat al-aʿyun as the stealthy, illicit glance — al-Qummī, al-Burhān (ʿAbd al-Raḥmān b. Salama), and al-Mīzān all citing the same ʿAbd Allāh-from-al-Ṣādiq report ("the man who looks as though not looking"). al-Mīzān adds the Sunnī fatḥ Makka report on the Prophet's own freedom from "treachery of the eyes."
Sources present: tabarsi_majma_al_bayan, qummi, tusi_al_tibyan, bahrani_al_burhan, tabatabai_al_mizan, enlightening_commentary; silent: none.