Synthesis: Sūrat al-Muʾminūn 78–92

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], al-Ṭabāṭabāʾī (al-Mīzān) [tabatabai_al_mizan], and the Enlightening Commentary [enlightening_commentary].

Human-review flags: al-Baḥrānī and al-Mīzān are condensed. The Ṭabarsī, al-Ṭūsī and al-Mīzān anchor-blocks straddle into vv.93–100 (rabbi arjiʿūn / barzakh); those tails are rendered here with disclosure so no fetched commentary is dropped. al-Mīzān is rendered from the fetched Arabic, not the published Tawus Raja English.

What the passage says. God's graces of hearing, sight and reason and His governance of life, death and return (78–80) ground a rebuke of the resurrection-deniers who merely echo their forefathers and dismiss the promise as 'fables of the ancients' (81–83). Three parallel challenges then extract from the idolaters their own confession — the earth, the seven heavens and the Throne, and the dominion of all things are Allah's (84–89) — proving both the Return and His sole lordship, and closing with the negation of any son or partner (90–92).

How the present sources read it. On the graces of 78–80, al-Mīzān [tabatabai_al_mizan] gives the fullest reading, tracing hearing and sight (special to animals) and the fuʾād (special to man, ascending from sensibles to universals) as a single arc of divine governance from creation to return; Ṭabarsī and al-Ṭūsī (whose block here begins at v.81) read 81–83 as the deniers' imitation of the ancients, all agreeing that reflection on the first creation refutes their denial of the second. al-Qummī [qummi] and al-Baḥrānī [bahrani_al_burhan] name the speakers 'the Dahriyya' (materialists) and gloss ‹asāṭīr› as 'the lies/tales of the ancients.'

On the three challenges (84–89), Ṭabarsī and al-Ṭūsī note the qirāʾa split (‹Allāh› matching the wording vs. ‹li-llāh› following the sense) and the point that the idolaters never denied Allah as Creator, only belied the Messenger. al-Mīzān adds two refinements missing from the others: that the 'ownership' at issue is real (takwīnī), not conventional, ownership; and a careful study of pagan belief resolving why Sabian-type idolaters would still concede the heavens and Throne to be Allah's — the angels being lords only of what is below, while Allah is Lord of the lords. All read ‹malakūt› as intensive dominion (Mujāhid: the treasuries of all things), al-Mīzān anchoring it in Q 36:82–83.

The passage's doctrinal centre is the two-gods refutation of 91. Here the sources form a striking spectrum. al-Qummī and al-Baḥrānī share a single compact argument (were there two gods they would differ — one creating, one not; one willing a human, the other a beast at the same instant — an impossibility, so the ordered, interdependent cosmos proves one Maker). Ṭabarsī frames it as an inimitable concision holding two proofs: each 'god' would be omnipotent in essence, hence both dominant and dominated; and the very possibility of mutual hindrance refutes two omnipotents. al-Ṭūsī sharpens it against idol-worshippers and answers the 'why not two wise gods' objection (a body is needy, so exaltation becomes inevitable). al-Mīzān mounts the deepest treatment: ‹each would carry off what he created› = the severing of the one cosmic order into independent governances (corruption of the heavens and earth), and ‹some would rise over others› = the impossibility of one god depending on another (which would reduce him to a mere cause, not a god) — while faulting the mutakallimūn's versions for assuming a necessary-existence the idolaters never granted their gods. On ‹Knower of the unseen and the witnessed› (92), al-Baḥrānī uniquely preserves al-Ṣādiq's crisp definition: 'the unseen is what has not [yet] been, the witnessed what has [already] been.'

In the straddle tail (93–100), Ṭabarsī and al-Mīzān read ‹show me what they are promised› as a worldly punishment (Badr), Ṭabarsī adding al-Ṣādiq's reading that ‹send me back› concerns the zakāt-withholder who begs to return at death, and al-Riḍā's report (via al-Fatḥ b. Yazīd) that God knows the counterfactual — 'the thing that never was, how it would have been' — grounded in this very cluster of verses.

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