Synthesis: Sūrat al-ʿAnkabūt 14–22

Triangulating Ṭabarsī, Majmaʿ al-Bayān [tabarsi_majma_al_bayan]; al-Qummī [qummi]; al-Ṭūsī, al-Tibyān [tusi_al_tibyan]; al-Baḥrānī, al-Burhān [bahrani_al_burhan]; al-Ṭabāṭabāʾī, al-Mīzān [tabatabai_al_mizan]; and the published Enlightening Commentary [enlightening_commentary].

Human-review flags: al-Mīzān [tabatabai_al_mizan] is one coarse unit spanning 29:14–40; only its 14–22 portion was translated and al-Ṭabāṭabāʾī's clause-by-clause analysis was condensed (elisions marked), hence needs_human_review: true on that entry alone.

What the passage says. After framing the whole sūra around fitna (testing), the verses turn to two patriarchs. Noah is sent and labors "a thousand years less fifty" before the Flood seizes his wrongdoing people; he and the Ark's company are saved and the Ark made "a sign for the worlds" (14–15). Abraham then calls his people to worship and taqwā, exposing idols as powerless "fabrications" and redirecting the search for rizq to God alone (16–17). A pivot to the Prophet's audience follows — denial is the old habit of nations, and the Messenger owes only "clear conveyance" (18) — before five verses argue the Resurrection from the visible fact that God "originates creation, then brings it back" (19–22).

How the present sources read it. On 29:14 the sources converge that the figure measures Noah's daʿwa, not his lifespan. al-Ṭabāṭabāʾī (al-Mīzān) [tabatabai_al_mizan] is most explicit: "the thousand-less-fifty is the duration of Noah's mission between his commissioning and the deluge, differing from the present Torah, which makes it the span of his life," the round phrasing chosen for takthīr (magnification). The Enlightening Commentary [enlightening_commentary] independently affirms this ("not the whole lifetime… he lived another length of time after the Flood"). al-Baḥrānī (al-Burhān) [bahrani_al_burhan] supplies the narrative backing absent from the others: three traditions from al-Ṣādiq give Noah's full life as 2,300 years (850 before prophethood + 950-less-fifty preaching + 500 after the Ark) or 2,500 (adding 200 spent building the Ark) — as-attributed Shīʿī reports, with the celebrated "shade-and-sun" deathbed scene and the handing of the "Greatest Name" and prophetic inheritance to Shem, framed by the principle that God never leaves the earth without a ḥujja. Ṭabarsī [tabarsi_majma_al_bayan] and al-Ṭūsī [tusi_al_tibyan] instead gloss al-ṭūfān philologically (water that "circles" the earth in its abundance) and read the Ark as "a sign… separating believer from disbeliever," a proof of Noah's truthfulness; al-Ṭabāṭabāʾī adds the grammatical nicety that the pronoun in jaʿalnāhā most likely refers to the event or the deliverance, with the Ark itself "not free of remoteness."

On 29:17 all four Arabic sources read takhluqūna ifkan as forging the lie of naming lifeless stones "gods" (Ṭabarsī [tabarsi_majma_al_bayan] and al-Ṭūsī [tusi_al_tibyan] both transmit the alternative — "you fashion idols with your hands" — from Qatāda and al-Jubbāʾī, with Ibn ʿAbbās's "you contrive a falsehood"); al-Qummī [qummi] reduces it to a single gloss, tuqaddirūna kadhiban. The argument that the idols "possess no provision" is read by al-Ṭabāṭabāʾī [tabatabai_al_mizan] as turning worship away from rizq-seeking toward the maʿād: were there no return, worship would lack a realizing cause, since provision runs on its own cosmic causes regardless of belief.

The sources mine 29:19–20 for the resurrection-proof. Ṭabarsī [tabarsi_majma_al_bayan] and al-Ṭūsī [tusi_al_tibyan] preserve the qirāʾāt: taraw with tāʾ (Ḥamza, al-Kisāʾī, Kūfans bar ʿĀṣim) versus yāʾ, and al-nashāʾa (Ibn Kathīr, Abū ʿAmr — lengthened, hamzated) versus al-nashʾa, with Ṭabarsī alone noting the anomalous tukhalliqūna ifkan of al-Sulamī and Zayd b. ʿAlī. al-Ṭūsī [tusi_al_tibyan] sharpens the dialectic: "if you deny the restoration, the first origination is the more deniable — yet you concede it," so consistency compels acknowledging the iʿāda. al-Ṭabāṭabāʾī [tabatabai_al_mizan] insists "seeing" here is intellectual, that origination and restoration are "of one kind," and — against those who read it as creating mere likenesses — that the maʿād restores "the very thing that perished."

On 29:21–22 the sources agree tuqlabūn means being "turned/sent back" to the Hereafter where none owns harm or benefit but God (al-Ṭabāṭabāʾī [tabatabai_al_mizan] citing Ṭabarsī's [tabarsi_majma_al_bayan] gloss verbatim), and that muʿjizīn denies any escape "on earth or in heaven." On the puzzle of "heaven," Ṭabarsī [tabarsi_majma_al_bayan] and al-Ṭūsī [tusi_al_tibyan] report two construals (fleeing-by-place, or an elided "those in heaven"), while al-Ṭabāṭabāʾī [tabatabai_al_mizan] prefers reading the address as encompassing jinn and men together, likening it to al-Raḥmān 33. All distinguish walī (one who aids unbidden) from naṣīr (who aids when asked).

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