Synthesis: Sūrat al-Isrāʾ 61–77

Triangulating five present sources: Ṭabarsī, Majmaʿ al-Bayān [tabarsi_majma_al_bayan]; ʿAlī b. Ibrāhīm al-Qummī [qummi]; al-Ṭūsī, al-Tibyān [tusi_al_tibyan]; al-Baḥrānī, al-Burhān [bahrani_al_burhan]; al-Ṭabāṭabāʾī, al-Mīzān [tabatabai_al_mizan]; plus the published Enlightening Commentary [enlightening_commentary].

Human-review flags: al-Mīzān [tabatabai_al_mizan] is flagged. Its units are coarse (covering 56–65, 66–72, 73–81); its long disputation on the relative excellence of man and the angels, and its extended critique of the views on "imām," were faithfully condensed. The Arabic in original_ar is the exact text worked from; no content was added.

What the passage says. Iblīs refuses to prostrate to Adam, scorns one "created of clay," and vows to bridle Adam's progeny "save a few" (61–65); God's mercy drives ships at sea, met by ingratitude on land (66–69); the Children of Adam are honoured (70); on the Day, every people is summoned "with their imām" (71); the blind here are blind hereafter (72); an attempt to tempt the Prophet from the revelation is foiled by God's firming (73–75); and a plot to expel him closes with the unchanging "precedent" (sunna) toward earlier messengers (76–77).

Iblīs (61–65). The exegetical sources read Iblīs's refusal as proof he grasped Adam's preferment. Ṭabarsī [tabarsi_majma_al_bayan] and Ṭūsī [tusi_al_tibyan] supply the lexicon: iḥtanaka = bridle/uproot (locusts devouring a crop; a rope under the jaw), with early glosses (Ibn ʿAbbās "master," al-Jubbāʾī "uproot by leading-astray"); Ṭūsī [tusi_al_tibyan] notes the Imāmī position that the exception of Iblīs from the angels is disjoined. On "share with them in wealth and children," Qummī [qummi], al-Burhān [bahrani_al_burhan], and al-Mīzān [tabatabai_al_mizan] cluster Imām-narrations that unlawful wealth and unions admit a "partnership of Satan"; al-Mīzān [tabatabai_al_mizan] reads these as concrete instances of one principle — co-sharing in benefit — and as illustrative figures, not literal procreation. The Enlightening Commentary [enlightening_commentary] adds the social register (illicit income, corrupting offspring, enmity to the Ahl al-Bayt). On 65, al-Burhān [bahrani_al_burhan] uniquely attaches the Ghadīr-Khumm narration in which Iblīs cries out at ʿAlī's designation, reporting that "My servants… you have no authority over them" was revealed concerning ʿAlī.

Sea, land, honouring (66–70). The sources agree the sea-passage is a tawḥīd proof: only God answers in extremity. Ṭabarsī [tabarsi_majma_al_bayan] and Ṭūsī [tusi_al_tibyan] distinguish ḥāṣib (destructive wind on land, flinging gravel) from qāṣif (the ship-smashing gale at sea) — echoed by the Enlightening Commentary [enlightening_commentary]. On the honouring (70), a shared cluster (eating with the hand, erect stature) appears across Ṭabarsī, Ṭūsī, al-Burhān, and al-Mīzān; Imāmī narrations in Qummī [qummi] and al-Burhān [bahrani_al_burhan] add that the "wholesome provision" is knowledge and that God honours only believers' spirits. Ṭabarsī [tabarsi_majma_al_bayan], Ṭūsī [tusi_al_tibyan], and al-Mīzān [tabatabai_al_mizan] rebut the Muʿtazilī inference (from "over many") that angels outrank prophets; al-Mīzān [tabatabai_al_mizan] argues the verse concerns kawnī existence, leaving angels outside its scope.

The imām verse (71). This is the center of gravity for the Shīʿī sources, rendered here as-attributed. Ṭabarsī [tabarsi_majma_al_bayan] lists five views (prophet, Book, followed leaders, record of deeds, "mothers") and crowns them with the al-Riḍā ḥadīth — transmitted by "the Special and the General" via sound chains — that each people is summoned "with the imām of their age, the Book of their Lord, and the Sunna of their Prophet." Al-Burhān [bahrani_al_burhan] amasses some twenty-six narrations: the Prophet/ʿAlī/al-Ḥasan/al-Ḥusayn each coming with their people, "whoever dies without an imām dies a death of jāhiliyya," the imām as the very "book" given in the right hand, and Ibn ʿAbbās contrasting the imāms of guidance with those of iniquity (Yazīd named). Al-Mīzān [tabatabai_al_mizan] argues philologically that "imām" must mean the followed exemplar — of truth or falsehood — and that "summoning" means being brought present with him, since the verse's branching into saved and blind depends on whom one followed. On 72, Qummī [qummi] and al-Burhān [bahrani_al_burhan] preserve the famous ʿAlī b. al-Ḥusayn report (the deferred Ḥajj; the Throne) and a "Return" (rajʿa) reading.

Tempting and expulsion (73–77). Ṭabarsī [tabarsi_majma_al_bayan] and Ṭūsī [tusi_al_tibyan] gather the Sunnī occasions (touching the idols; the Thaqīf delegation), affirming the Prophet's infallibility ("an intimidation for his community"). Qummī [qummi] and al-Burhān [bahrani_al_burhan] give the distinctively Imāmī reading that the "tempting" concerned the matter of ʿAlī. Al-Mīzān [tabatabai_al_mizan] insists the verses negate even the approach of inclining, and (with al-Burhān [bahrani_al_burhan]) cites al-Riḍā's "I mean you but hear, O neighbour" principle. On 76–77, all agree the threatened "little" tarrying was fulfilled at Badr, and that the unchanging sunna is the destruction of those who expel their prophet.

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