Synthesis: Sūrat al-Hijr 1–15

Triangulating five present 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] — all five speak to this passage.

Human-review flags: al-Mīzān [tabatabai_al_mizan] — its first unit (vv.1–9) carries a sprawling seven-section treatise on the Qurʾān's immunity from taḥrīf, anchored to v.9. That treatise is faithfully condensed (not omitted, not expanded), so its entry is flagged for human review of the compression. No content was added.

What the passage says. After Alif-Lām-Rāʾ, the sūra names itself "the signs of the Book and a manifest Qurʾān" (v.1), foretells that disbelievers will wish they had been Muslims (v.2), and bids the Prophet leave them to their eating and distracting hopes (v.3), grounding this in the law of fixed terms — no town perishes but at a "known decree," no nation outruns or defers its hour (vv.4–5). It reports the mockers' taunt (madness; "bring us the angels!", vv.6–7), answers that angels descend "only with the truth," after which no respite remains (v.8), and pledges divine preservation of the Reminder (v.9). Finally it consoles the Prophet: earlier nations mocked their messengers too (vv.10–11); God thus "threads" the Reminder into hardened hearts that will not believe (vv.12–13); and even an opened sky-gate would only draw the charge that their eyes were sealed and they bewitched (vv.14–15).

How the present sources read it. On the qirāʾa of rubbamā (v.2), Ṭabarsī [tabarsi_majma_al_bayan] and Ṭūsī [tusi_al_tibyan] agree almost verbatim, citing Sībawayh: Medina and ʿĀṣim read the light bāʾ, the rest the doubled — web-confirmed (Nāfiʿ/ʿĀṣim light; majority stressed). Both wrestle with how rubba (a particle of "fewness") governs a future verb, resolving it as ḥikāyat ḥāl ātiya ("relating a coming state") and as understatement that intensifies the threat; Ṭūsī adds al-Kisāʾī's note that the Arabs rarely apply rubba to the future, justified here because God's promise is "as good as past." Both also explain v.1's doubled description (kitāb = written/recorded; qurʾān = composed/assembled).

The Shīʿī tafsīrs converge on v.2's eschatology through a shared ḥadīth: al-Qummī [qummi] and al-Baḥrānī [bahrani_al_burhan] both transmit, via Rifāʿa from al-Ṣādiq, that a herald will proclaim "none enters the Garden but a Muslim," whereupon the disbelievers wish they had submitted; Ṭabāṭabāʾī [tabatabai_al_mizan] cites the very same isnād, alongside Sunnī parallels (al-Ṭabarānī, Ibn Mardawayh from Jābir) about sinning monotheists eventually released from the Fire — matching the marfūʿ tradition Ṭabarsī [tabarsi_majma_al_bayan] quotes. al-Baḥrānī alone preserves divergent Imāmī readings: ʿAlī's words tying the verse to the rising [of the Qāʾim] and the slaying of the Banū Umayya, a fatḥ/shadda variant reading, and al-ʿAskarī's walāya-inflected gloss casting the Nāṣibīs as ransom — kept as transmitted, sectarian particularity included.

On v.8 ("except with the truth"), the sources diverge. al-Qummī [qummi] and al-Baḥrānī [bahrani_al_burhan] give the terse Imāmī line: had the angels descended, the people would have perished without respite. Ṭabarsī [tabarsi_majma_al_bayan] and Ṭūsī [tusi_al_tibyan] catalogue three classical glosses of "the truth" (death; extermination; the Message). Ṭabāṭabāʾī [tabatabai_al_mizan] judges all three inadequate to the restriction illā bi-l-ḥaqq and builds his own reading: the material world mixes truth and falsehood for the sake of testing, while the angelic world is pure truth — so humans immersed in matter behold angels in their true forms only through death.

On v.9, the exegetes reject reading "its preserver" as the Prophet rather than the Qurʾān (Ṭabarsī [tabarsi_majma_al_bayan] and Ṭūsī [tusi_al_tibyan] report al-Farrāʾ's view but pass on; Ṭabāṭabāʾī [tabatabai_al_mizan] calls it "feeble"), and Ṭabarsī and Ṭūsī both infer the Qurʾān's ḥudūth from its being "sent down and preserved"; al-Baḥrānī [bahrani_al_burhan] adds Ibn Shahrāshūb's tradition that the Imams are "the people of the Reminder." On vv.12–13, Ṭabarsī, Ṭūsī and al-Mīzān agree the threaded "it" is the Qurʾān (not polytheism or mockery), each refuting the determinist reading; al-Mīzān frames it as misguidance-as-requital, never initial. On v.15's sukkirat, Ṭabarsī and Ṭūsī give the same lexical spread (sealed/veiled/blinded/bewildered) and the Ibn-Kathīr/al-Zuhrī variants — web-confirmed. The nativity irhāṣāt narration appears in al-Qummī [qummi] and, expanded, in al-Baḥrānī via Ibn Bābawayh — its place-portents (Kisrā's arch, Lake Sāwa, Wādī al-Samāwa, the Persian fire) web-confirmed as the classical birth-portents.

Sources present: tabarsi_majma_al_bayan, qummi, tusi_al_tibyan, bahrani_al_burhan, tabatabai_al_mizan; silent: none.