Synthesis: Sūrat Fāṭir 27–37

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]; and al-Ṭabāṭabāʾī, al-Mīzān [tabatabai_al_mizan] — all five present for this passage.

Human-review flags: [bahrani_al_burhan] (conf. 0.86) and [tabatabai_al_mizan] (conf. 0.85) — both flagged for heavy condensation of very long narration runs (al-Burhān's Fāṭima-on-the-Resurrection ḥadīth and the al-Maʾmūn/al-Riḍā debate; al-Mīzān's baḥth riwāʾī and parallel-citation notes). al-Mīzān's unit is coarse (covers 27–38), so the v.38 material belonging to the next passage is present in the Arabic but not the translation's focus. Translation fidelity itself is not in doubt.

What the passage says. The passage resumes the tawḥīd argument from creation (v.27: one rain, one earth, yet fruits and mountain-streaks of contrasting colours), pivots to the human correlate — diversity of peoples and beasts — and lands on its hinge: innamā yakhshā llāha min ʿibādihi l-ʿulamāʾ (v.28). It then describes the reciters who hope for "a commerce that will never fail" (vv.29–30), affirms the Book as truth (v.31), names the three classes who inherit it (v.32), and closes with the Garden of the heirs (vv.33–35) against the Fire of the ingrates (vv.36–37).

Creation and colour (v.27). All four discursive sources gloss judad as the plural of judda = mountain tracts/streaks (Ṭabarsī, Ṭūsī, al-Mīzān all cite al-Mubarrad/al-Farrāʾ and the Imruʾ al-Qays verse on the black streak of the wild ass), and all read gharābīb as the intensifier of blackness ("crow-black"), web-confirmed. They divide on sūd: al-Farrāʾ (in Ṭabarsī) takes gharābīb sūd as anteposition for sūd gharābīb, but Ṭabarsī himself prefers sūd as an emphatic apposition ("gharābīb can only be black"). al-Qummī alone reduces the phrase tersely to "the crows" (al-ghurbān) [qummi]. al-Mīzān [tabatabai_al_mizan] adds a philosophical layer absent elsewhere: colour-diversity from a single agent (rain) and a shared underlying matter proves an ordering agent "beyond matter" — a tadbīr argument.

The fear of the learned (v.28). The iʿrāb is agreed and web-confirmed: Allāha is the object, al-ʿulamāʾ the subject — "only the learned fear God." al-Qummī states it flatly (yakhshāhu ʿibāduhu l-ʿulamāʾ) [qummi]; al-Mīzān defines al-ʿulamāʾ as "those who know God" by His names and acts, whose deeds confirm their words [tabatabai_al_mizan]. The Imām Jaʿfar al-Ṣādiq's gloss — "the scholar is the one whose deed confirms his word" — is carried by Ṭabarsī, al-Burhān (8845, with full Kāfī isnād), and al-Mīzān alike. al-Burhān goes furthest, stacking narrations (8848–8849) that read al-ʿulamāʾ as ʿAlī specifically — rendered strictly as-attributed.

The three inheritors (v.32) — the passage's contested heart. Here the sources split along madhhab lines, and the synthesis only describes them. The mainstream reading — that the three (ẓālim li-nafsih / muqtaṣid / sābiq bi-l-khayrāt) are grades within the Muslim umma, all ultimately saved — is given by Ṭabarsī and Ṭūsī via the Abū al-Dardāʾ ḥadīth (foremost enter without reckoning, moderate with easy reckoning, self-wronger detained then admitted), ʿĀʾisha, and ʿUmar; web-checking confirms this is the consensus Sunni view. al-Mīzān reports the same and notes the dissenting ʿUmar→Prophet narration ("the wrongdoer = the disbeliever"), to which it gives no weight. The Shīʿī taʾwīl is carried densely by al-Qummī, al-Burhān, and al-Mīzān: "those We chose" = Āl Muḥammad / the progeny of Fāṭima (al-Riḍā's debate with al-Maʾmūn, 8860, contrasts "the whole umma" against "the purified progeny"), the sābiq = the Imām (esp. ʿAlī, al-Ḥasan, al-Ḥusayn), the muqtaṣid = one who recognizes the Imām, the ẓālim = one ignorant of/denying the Imām (al-Burhān 8851–8868 is almost entirely this). Notably, both Ṭabarsī and Ṭūsī also preserve a grammatical Imāmī argument (al-Murtaḍā, al-Ṭūsī): the pronoun minhum refers back to "the servants," not "the chosen" — since the divinely-chosen cannot be self-wrongers — so the three classes are graded servants, the true heir being the sābiq. al-Mīzān lays out both possibilities and concedes the umma-grades ascription is sound (cf. awrathnā Banī Isrāʾīl al-kitāb), while reporting the progeny-reading as mustafīḍ from the Ṣādiqayn. al-Mīzān wryly notes the views, multiplied, "exceed a thousand."

The Garden and the Fire (vv.33–37). On dār al-muqāma (v.35), all concur it is the abode of no-exit/eternity (al-Mīzān, Ṭabarsī), with naṣab = toil/hardship and lughūb = weariness/exhaustion from seeking livelihood (web-confirmed); al-Qummī and al-Burhān 8870 gloss naṣab = ʿanāʾ, lughūb = laziness/vexation. al-Burhān uniquely embeds the Fāṭima narration (8871) and a jannāt ʿadn description (8863) here. On the disbelievers' age of accountability (v.37), the sources preserve a spread: sixty years (ʿAlī, in all four), forty (Ibn ʿAbbās/Masrūq; al-Burhān 8876), and "a rebuke to the eighteen-year-old" (from al-Bāqir/al-Ṣādiq; Ṭabarsī, Ṭūsī, al-Burhān, al-Mīzān). On al-nadhīr ("the warner"), all give the Prophet as primary, with the minority glosses of the Qurʾān, grey hair, fever, or death of kin. al-Burhān 8874 adds the distinctively Shīʿī reading that the disbelievers' plea is to act "in the wilāya of ʿAlī."

Sources present: Ṭabarsī (Majmaʿ al-Bayān), al-Qummī, al-Ṭūsī (al-Tibyān), al-Baḥrānī (al-Burhān), al-Ṭabāṭabāʾī (al-Mīzān); silent: none.