Synthesis: Sūrat al-Furqān 61–77

Triangulated from Ṭabarsī's Majmaʿ al-Bayān [tabarsi_majma_al_bayan], al-Qummī [qummi], al-Ṭūsī's al-Tibyān [tusi_al_tibyan], al-Baḥrānī's al-Burhān [bahrani_al_burhan], and al-Ṭabāṭabāʾī's al-Mīzān [tabatabai_al_mizan] — all five present.

Human-review flags: al-Mīzān [tabatabai_al_mizan]: its 25:61–62 material was extracted from a coarse unit (25:41–62), and its dense argument on the turning of sayyiʾāt into ḥasanāt (25:70) was rendered closely but at length — verify the "essence/description of the act" metaphysics against the Arabic.

What the passage says. The sūra's close moves from cosmic signs — the burūj (constellations), the sirāj (sun), the light-giving moon, and night and day succeeding each other (25:61–62) — to the portrait of the ʿibād al-Raḥmān (25:63–76): humble walking, peace toward the ignorant, night vigil, fear of Hell, balanced spending, abstention from the three grave sins (25:68), the exception of repentance that turns evil deeds into good (25:70–71), shunning false witness and vain talk, responsiveness to God's signs, and the prayer for righteous spouses/offspring and to be imāms of the God-wary — rewarded with the lofty chamber, sealing with 25:77: God would not care for them but for their duʿāʾ.

Cosmology and khilfa. On the burūj, Qummī [qummi], Ṭabarsī [tabarsi_majma_al_bayan], al-Ṭūsī [tusi_al_tibyan] and al-Burhān [bahrani_al_burhan] all carry Abū al-Jārūd's tradition from al-Bāqir naming the twelve zodiacal signs; Ṭabarsī adds the "great stars" view (al-Ḥasan/Mujāhid/Qatāda) and al-Ṭūsī Ibrāhīm's "lofty towers." All read sirāj as the sun (Ṭabarsī and al-Ṭūsī cite Nūḥ 16). On khilfa (25:62), Qummī [qummi] and al-Burhān [bahrani_al_burhan] both attach the Ṣādiq ruling that the verse licenses making up the night prayer by day and the day prayer by night, "a concealed secret of the Family of Muḥammad" (also in Ṭabarsī and al-Mīzān's riwāʾī). Al-Ṭabāṭabāʾī [tabatabai_al_mizan] distinctively reads 25:61–62 by siyāq not as a proof of monotheism but as a declaration of divine might: the arrogant are barred from ascent while the light of guidance still illumines God's servants.

The qualities of the ʿibād al-Raḥmān — where the sources particularize. Ṭabarsī [tabarsi_majma_al_bayan] and al-Ṭūsī [tusi_al_tibyan] read hawn-an lexically (calm, dignity, forbearance), both transmitting Ṣādiq's "the man who walks by his natural disposition, neither affecting airs nor strutting." But Qummī [qummi] and al-Burhān [bahrani_al_burhan] particularize the whole portrait to the Imāms/Legatees: Qummī says 25:63 "was revealed concerning the Imāms," who "walk humbly out of fear of their enemy" (Zurāra from al-Bāqir), and al-Burhān stacks four such isnāds ("these verses are for the Legatees up to 25:76"). On qawām (25:67), al-Burhān [bahrani_al_burhan] is uniquely rich, preserving the Imāms' pebble-demonstrations (gripped fist = stinting, open palm = prodigality, half-loosed = balance) and "the good deed between two evil deeds effaces them both." On al-zūr (25:72), Qummī [qummi], al-Burhān [bahrani_al_burhan] and al-Mīzān's riwāʾī [tabatabai_al_mizan] converge on Ṣādiq's gloss "singing (al-ghināʾ)," al-Burhān adding the Khazzāz narration where "pass nobly" is the Imām's coded rebuke for lodging at a singing-girls' house.

The turning of evil into good (25:70). The passage's theological centre, and where al-Burhān [bahrani_al_burhan] is most lavish — thirteen narrations, including Sulaymān b. Khālid's verse-by-verse "this is about us / this is about you [Shīʿa]" and Muḥammad b. Muslim's report that the literal transformation is "for the sinful among our Shīʿa in particular"; Qummī [qummi] carries the parallel Riḍā tradition. Ṭabarsī [tabarsi_majma_al_bayan] surveys the Sunnī readings (Ibn ʿAbbās: shirk→faith; the Abū Dharr ḥadīth in Muslim). Al-Ṭabāṭabāʾī [tabatabai_al_mizan] alone argues the verse be taken at face value — the very sayyiʾa is transmuted, because evil is the soul's clinging description of an act, so when the essence is purified its lingering effects are themselves transformed — rejecting the "dispositions" and "punishment/reward" glosses as departures from the apparent sense.

Imāms of the God-wary (25:74). Qummī [qummi] and al-Burhān [bahrani_al_burhan] both report Ṣādiq's objection ("they asked God something tremendous!") and the People-of-the-House variant wa-jʿal lanā min al-muttaqīna imām-an, al-Burhān adding the Gabriel exchange identifying spouse/offspring/coolness/imām as Khadīja, Fāṭima, al-Ḥasan, al-Ḥusayn and ʿAlī. Al-Mīzān [tabatabai_al_mizan] reads the singular imām as the ʿibād forming one foremost rank the rest follow. On 25:77 all five gloss duʿāʾ as God's call or the servants' worship, al-Burhān preserving ʿAlī's "four things for a man" (faith, thanks, istighfār, duʿāʾ).

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