Synthesis: Sūrat Sabaʾ 46–54

Triangulated from 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: al-Mīzān [tabatabai_al_mizan] is flagged needs_human_review because its single coarse bayān unit spans 31–54; the earlier verses (31–45) were condensed to a bracketed summary while 46–54 was translated in full, and its long baḥth riwāʾī was rendered but is lengthy.

What the passage says. The sūra closes with five "Say" (qul) commands and a final eschatological tableau. The Prophet is told to reduce his case to a single counsel: stand for God in twos and singly (mathnā wa-furādā) and then reflect — there is no jinna (madness) in your companion; he is only a warner before a severe punishment (v.46). He seeks no wage; my wage is only upon God (v.47). His Lord hurls the truth (yaqdhifu bi-l-ḥaqq), the Knower of all unseen (v.48); the truth has come, and falsehood neither originates nor restores (v.49); if he errs it is against himself, if guided it is by revelation — God is Hearing, Near (v.50). Then the scene of seizure: terror with no escape (fa-lā fawt), seized from a place nearby; their cry "We believe in it!" — but no attaining (tanāwush) from a place far off (vv.51–52); they had disbelieved and hurled at the unseen from afar (v.53); a barrier is set (ḥīla) between them and their desire, as with their like before — they were in disquieting doubt (shakk murīb) (v.54).

Grammar and reading. Ṭabarsī [tabarsi_majma_al_bayan] and Ṭūsī [tusi_al_tibyan] both parse an taqūmū as appositive (badal) to "one thing," mathnā wa-furādā as a circumstantial ḥāl, and ʿallām al-ghuyūb as a fresh nominative after complete speech (preferred over an accusative adjective of rabbī). Both preserve the qirāʾa dispute at v.52: Ṭabarsī attributes al-tanāʾush (with madd and hamza) to Abū ʿAmr and the Kūfans bar ʿĀṣim; Ṭūsī attributes the hamza'd reading to Ḥamza, al-Kisāʾī, and Abū ʿAmr. Both derive tanāwush from nawsh ("taking" — quoting the verse fa-hiya tanūshu l-ḥawḍa), with the hamza variant traced to naʾsh ("seeking," "slow movement"), citing Ruʾba.

The meaning of "stand." Ṭabarsī [tabarsi_majma_al_bayan] and Ṭūsī [tusi_al_tibyan] agree, near-verbatim, that qiyām here is not standing on the feet but the resolve to seek truth — debating with another and reflecting within oneself, "because the truth is made clear only by these two." Both note the alternatives reported (Mujāhid: "obedience to God"; others: "the word of tawḥīd"). al-Ṭabāṭabāʾī [tabatabai_al_mizan] reads mathnā wa-furādā as a metaphor for dispersing away from al-ghawghāʾ (the rabble, which "kills the truth and gives life to falsehood"), and stresses ṣāḥibikum as a reminder of forty years' companionship that precludes madness — converging with the published Enlightening Commentary's ten-point reading and with Ṭūsī's gloss on jinna as the slander of insanity.

"Hurls the truth." All three discursive sources gloss yaqdhifu bi-l-ḥaqq through qadhf = throwing from afar. Ṭabarsī [tabarsi_majma_al_bayan] (with Qatāda, Muqātil) reads it as casting revelation onto the prophets' hearts; Ṭūsī [tusi_al_tibyan] as casting truth upon falsehood (cross-citing naqdhifu bi-l-ḥaqq ʿalā l-bāṭil fa-yadmaghuh, Q 21:18). al-Ṭabāṭabāʾī [tabatabai_al_mizan] synthesizes: the hurled truth is the Qurʾān, a "decisive speech" that crushes falsehood, anchoring it to Q 21:18 and Q 17:81. On v.49 all agree falsehood is left with no origination or restoration; Ṭabarsī and Ṭūsī also record the minority gloss (Qatāda) that al-bāṭil = Iblīs, and al-Ḥasan's reading (falsehood brings its people no good in either world), plus al-Zajjāj's interrogative parsing of mā.

Shīʿī taʾwīl (as-attributed). The Shīʿī sources read v.46 christologically of the walāya: al-Qummī [qummi] and al-Burhān [bahrani_al_burhan] both carry Abū Ḥamza al-Thumālī ← al-Bāqir — "the one thing" is the walāya of ʿAlī. al-Burhān [bahrani_al_burhan] adds the report (Yaʿqūb b. Yazīd ← al-Ṣādiq) glossing mathnā as obedience to the Messenger and to ʿAlī, furādā as obedience to the Imams of their progeny; and the al-Iḥtijāj report from ʿAlī tying it to Q 5:55 and Q 5:3. For vv.51–54, al-Qummī [qummi], al-Burhān [bahrani_al_burhan], and (as baḥth riwāʾī) al-Mīzān [tabatabai_al_mizan] all carry the tradition that the terror is the swallowing-up (khasf) of the Sufyānī's army at al-Baydāʾ, "We believe in it" being belief in the Qāʾim — al-Burhān naming the two survivors Watr and Watīra of Murād. Crucially, al-Ṭabāṭabāʾī [tabatabai_al_mizan] frames this not as the primary sense but as jarī (secondary application): his own reading of the four verses is the seizure of the Meccan polytheists at death, with "a place nearby" a tamthīl of God's nearness (Q 56:85; Q 50:16; Q 8:24). The Sunnī-transmitted Sufyānī narration (Umm Salama, Abū Hurayra) is likewise recorded by Ṭabarsī [tabarsi_majma_al_bayan], Ṭūsī [tusi_al_tibyan] (Saʿīd b. Jubayr / Ḥudhayfa), and al-Mīzān [tabatabai_al_mizan] as-reported.

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