Synthesis: Sūrat Sabaʾ 31–36

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], with the Enlightening Commentary as published English.

Human-review flags: al-Mīzān [tabatabai_al_mizan] is flagged needs_human_review — its single coarse bayān unit spans verses 31–54 (the whole rest of the sūra); only the 31–36 portion was translated in full while 37–54 and the long baḥth riwāʾī were faithfully condensed.

What the passage says. The disbelievers vow they will never believe "in this Qurʾān nor in what is before it." The scene then leaps to the Standing: the wrongdoers halted before their Lord, trading the word back and forth. The followers who were deemed weak (istuḍʿifū) tell those who were arrogant (istakbarū): "But for you we would have believed." The arrogant retort: "Did we bar you from guidance after it reached you? No — you were criminals." The weak answer: "Nay, [it was your] scheming night and day (makr al-layl wa-l-nahār), when you bade us disbelieve in God and set up rivals to Him." They conceal their regret at the sight of the punishment; shackles go on the necks of the deniers. Verse 34 generalizes: no warner ever entered a town but its affluent ones (mutrafūhā) cried, "We disbelieve in your message"; they boast "we have more wealth and children and will not be punished." The rebuttal closes the unit: Say: my Lord extends and restricts provision; most people do not know (v.36).

The two parties. All five sources read istuḍʿifū as the followers (al-atbāʿ) and istakbarū as the leaders/chiefs. Ṭabarsī [tabarsi_majma_al_bayan] names them "the nobles and the leaders" (al-ashrāf wa-l-qāda); al-Ṭūsī [tusi_al_tibyan] calls them "the leaders of misguidance" (ruʾasāʾ al-ḍalāla) and parses istiḍʿāf / istikbār as "seeking weakness [in another]" / "seeking greatness without right"; al-Ṭabāṭabāʾī [tabatabai_al_mizan] glosses them "the leaders, the chiefs" (al-aʾimma al-qāda). al-Qummī [qummi] and, following him, al-Burhān [bahrani_al_burhan] state flatly: the arrogant "are the chiefs" (al-ruʾasāʾ). None of the present Shīʿī sources name specific historical figures for the "arrogant leaders" in this passage; they keep the gloss generic (followers vs. chiefs).

A qirāʾa/lugha crux — asarrū al-nadāma. The sources split on whether asarrū means "hid" or "declared" their remorse. Ṭabarsī [tabarsi_majma_al_bayan] lays out both construals, citing the verse of Imruʾ al-Qays for the "conceal" sense and offering, for "declare," that each turned to the other showing his regret. al-Ṭūsī [tusi_al_tibyan] is sharper: he reports al-Jubbāʾī's "they declared the remorse" but rejects it, arguing the auto-antonymy belongs to the word ikhfāʾ, not isrār, so importing the opposed sense is "mere analogy without warrant." al-Ṭabāṭabāʾī [tabatabai_al_mizan] reads it firmly as "hid": concealing remorse is an ingrained base trait surfacing even on a Day when secrets are tried. The Enlightening Commentary preserves the same dispute, noting al-Rāghib graded the "declare" sense weak.

The genitive of time — makr al-layl wa-l-nahār. Ṭabarsī [tabarsi_majma_al_bayan] supplies the grammar: makr is a subject with an elided predicate (or the agent of an elided verb), and the Arabs annex events to time "by expansion" (ittisāʿ), as in "the fasting of the day." al-Ṭūsī [tusi_al_tibyan] attributes the reading "your scheming in the night and day" to al-Ḥasan [al-Baṣrī] and cites the same Umm-Ghaylān verse, adding a second view that night and day themselves "scheme" by their long lull of safety. al-Ṭabāṭabāʾī [tabatabai_al_mizan] reads it as the leaders' relentless plotting that left the followers feeling compelled to comply.

The mutrafūn. Ṭabarsī [tabarsi_majma_al_bayan] glosses them "its tyrants and wealthy who luxuriate in it," stressing that the prophets' followers were the poor and middling, not the rich. al-Ṭūsī [tusi_al_tibyan] defines al-mutraf as "the one luxuriating, made insolent by bounty." al-Ṭabāṭabāʾī [tabatabai_al_mizan] derives mutrafūn as a passive participle of itrāf (excess in ease) and notes the intimation that luxury breeds arrogance against the truth. On v.36 the sources converge: provision is an affair of Lordship apportioned by wisdom, not a token of favor — Ṭabarsī and al-Ṭūsī both observe the verse is repeated later (v.39) "for the difference of benefit" (rebuke of disbelievers vs. admonition of believers).

A distinctly Shīʿī thread. al-Qummī [qummi], al-Burhān [bahrani_al_burhan], and al-Ṭabāṭabāʾī's baḥth riwāʾī [tabatabai_al_mizan] all carry the tradition from Abū ʿAbd Allāh [al-Ṣādiq] that the wrongdoers "conceal remorse in the Fire when they see the walī of God" — not because it avails, but because "they loathe the gloating of the enemies" (al-Burhān gives the full isnād via Ḥammād b. ʿĪsā). The same three carry al-Ṣādiq's defense of the godly rich man, whose dutiful giving God rewards "twofold" (v.37); al-Burhān adds a parallel from al-Bāqir via Ibn Bābawayh's chain. al-Qummī further glosses "the guidance" as al-bayān (the clear exposition) — al-Burhān heightening it to al-bayān al-ʿaẓīm. al-Ṭabāṭabāʾī alone notes the widely transmitted (Shīʿī and Sunnī) reports tying the later verses (51–54) to the swallowing of the Sufyānī's army at al-Baydāʾ and the rising of al-Mahdī, which he frames as the verses' jary (further application) beyond their apparent sense.

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