Synthesis: Sūrat Ṭā-Hā 77–89

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]; the published Enlightening Commentary is carried alongside.

Human-review flags: al-Baḥrānī [bahrani_al_burhan] — narration-collection with isnād chains abridged (block runs through v98); al-Mīzān [tabatabai_al_mizan] — two long bayān units condensed, rendered here for 77–89.

What the passage says. God commands the night-exodus and the parting of the sea; Pharaoh pursues and is engulfed (77–79). The Israelites are reminded of deliverance, the tryst at the Mount, and the manna and quails, with a warning against transgression and a promise of forgiveness "to whoever repents, believes, does righteousness, then is guided" (80–82). Moses is asked why he hastened ahead; God discloses that the Samiri has led the people astray (83–85); Moses returns "angry and grieved" and reproaches them (86); they plead they were "laden with the people's ornaments," and the Samiri produces a lowing calf — "this is your god and the god of Moses" — though it answers no word (87–89).

"Then is guided" (82). This clause is the passage's doctrinal centre, and the Imāmī sources converge on it emphatically. Where Ṭabarsī [tabarsi_majma_al_bayan] and al-Ṭūsī [tusi_al_tibyan] first offer the general glosses ("holds to faith till death," "the Sunna, not innovation"), both then report the Bāqir's reading: guidance to the walāya of the People of the House. al-Qummī [qummi] and al-Baḥrānī [bahrani_al_burhan] make it the whole point — a dense cluster of concordant reports (Sadīr, Yaʿqūb b. Shuʿayb, Zurāra, Dāwūd al-Raqqī, Mūsā b. Jaʿfar): "neither repentance, nor faith, nor righteous deed availed him until he is guided — to us." Strikingly, al-Ṭabāṭabāʾī [tabatabai_al_mizan] reaches the same conclusion by exegetical reasoning: the only condition the Qurʾān adds to the acceptance of faith and works is submission to the Messenger's walāya, and the Israelites were precisely those withholding it.

The sea and the wrath (77–81). Ṭabarsī [tabarsi_majma_al_bayan] and al-Ṭūsī [tusi_al_tibyan] gloss the "dry path" and read {what covered them of the sea} as magnifying understatement; both parse the two readings of {yaḥilla} ("becomes due" / "descends"). al-Baḥrānī [bahrani_al_burhan] preserves the theologically pointed exchange with ʿAmr b. ʿUbayd — "God's wrath is His punishment; whoever supposes anything alters God has disbelieved" — which al-Ṭabāṭabāʾī [tabatabai_al_mizan] echoes in defining wrath as an act-attribute (His willing evil to befall by preparing its causes).

The calf (85–89). All the sources carry the narrative frame — the thirty/forty-night term, the Samiri's misguidance, seventy thousand prostrating. al-Qummī [qummi] and al-Baḥrānī [bahrani_al_burhan] give the fullest account (Iblīs in human form; the Samiri's handful of dust from beneath the hoof of Gabriel's mare on the day of drowning), and al-Baḥrānī uniquely preserves Moses' question "the calf is from the Samiri — but the lowing, from whom?" with the divine answer "From Me… I willed to increase them in trial." Here the sources part company on the calf's nature: al-Ṭūsī [tusi_al_tibyan] and al-Ṭabāṭabāʾī [tabatabai_al_mizan] insist, on the strength of {a body (jasad) having a lowing sound}, that it was lifeless — al-Ṭūsī preferring Mujāhid's "the wind lowed in its hollow" and rejecting a real miracle at a deceiver's hands, al-Ṭabāṭabāʾī making jasad decisive against the life-giving-dust reports. Ṭabarsī [tabarsi_majma_al_bayan] reports both the "borrowed ornaments" and "sin" senses of awzār, and canvasses whether "so he forgot" refers to Moses or the Samiri.

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