Synthesis: Sūrat Fāṭir 8–14

Triangulated from Ṭabarsī's Majmaʿ al-Bayān [tabarsi_majma_al_bayan], the Tafsīr 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 are present for this passage.

Human-review flags: al-Mīzān [tabatabai_al_mizan] (conf. 0.86) — its first bayān unit straddles the passage boundary (covers vv. 2–8), so the vv. 2–7 lead-in was condensed faithfully; and the long al-Naḥl word-order comparison in Unit B was lightly abridged. No content added.

What the passage says. After dividing humanity into the doomed and the saved (v. 7), the passage opens with the man "whose evil deed is made fair-seeming to him so that he deems it good" (v. 8), then mounts a chain of tawḥīd proofs drawn from God's governance (tadbīr): the winds that revive a dead land as a proof of resurrection (v. 9); the ascent of the good word and the futility of evil plotting (v. 10); human creation from dust, the recording of every life-span (v. 11); the two contrasting seas, their shared bounties, and the plowing ships (v. 12); the merging of night and day and the subjection of sun and moon, closing on idols that own "not so much as a qiṭmīr" (v. 13); idols that neither hear nor answer and will disown their worshippers (v. 14).

How the present sources read it. On v. 8 there is broad agreement that the predicate of "Is one whose…" is elided; Ṭabarsī [tabarsi_majma_al_bayan] and Ṭūsī [tusi_al_tibyan] supply "like one who knows good from foul" or "like one whom God guided," and Ṭūsī adds a theological aside that the verse refutes those who hold cognition to be by necessity (ḍarūra). al-Ṭabāṭabāʾī [tabatabai_al_mizan] sharpens the point: the leading-astray here is by way of requital (mujāzāt), not initial, so its ascription to God raises no objection. Against this measured grammar, Qummī [qummi] and al-Burhān [bahrani_al_burhan] carry a starkly different register — the report that v. 8 "was revealed concerning Zurayq and Ḥabtar," derisive Imāmī ciphers (web-confirmed as a motif of this polemical genre, conventionally aimed at the first two caliphs). This is reported strictly as the sources give it, not asserted.

The richest divergence is at v. 10's al-kalim al-ṭayyib. The Sunnī-leaning lexical reading is preserved across Ṭabarsī and Ṭūsī, who note three grammatical possibilities for "He raises it" (the deed raises the word; the word raises the deed; God raises it) and gloss the good word as "There is no god but God." al-Ṭabāṭabāʾī [tabatabai_al_mizan] argues philosophically that the "good word" is true belief (chiefly tawḥīd), its "ascent" being the believer's nearness to God, with the deed as belief's inseparable verifier. Qummī [qummi] and especially al-Burhān [bahrani_al_burhan] then layer the Imāmī taʾwīl: al-Ṣādiq's expanded shahāda ("…ʿAlī is the walī of God and successor of the Messenger"), and most pointedly al-Ṣādiq's "It is our guardianship (walāya), [the] People of the House… whoever does not take us as guardians, God raises no deed for him" — reported as-attributed. al-Burhān reinforces this with al-Riḍā's Nīsābūr "golden-chain" ḥadīth, where the sincerity of the testimony is itself defined as "the walāya of the People of his House."

On v. 11 the sources converge that the life-span is fixed "in a Book," but read its theology variously: Qummī [qummi] makes it "a refutation of whoever denies al-badāʾ"; al-Burhān [bahrani_al_burhan] piles up narrations that kinship-ties and visiting al-Ḥusayn's grave lengthen one's term; al-Ṭabāṭabāʾī [tabatabai_al_mizan] distinguishes the unalterable Preserved Tablet from the "Book of Effacement and Affirmation."

On the two seas (v. 12) the sources split on genre. Ṭabarsī [tabarsi_majma_al_bayan], Ṭūsī [tusi_al_tibyan], and ultimately al-Ṭabāṭabāʾī [tabatabai_al_mizan] read the verse as a bounty/tawḥīd sign; al-Ṭabāṭabāʾī notably surveys five answers to whether the believer/unbeliever similitude holds, before favoring the plain enumeration-of-bounties reading (anchored by the parallel at al-Naḥl 16:14). The lexical terms are firm and web-confirmed: ʿadhb furāt (sweet, fresh) vs. milḥ ujāj (salty, bitter, "burning"), mawākhir (ships cleaving the water), and Qummī's gloss "the ships go forth and return on a single wind."

On qiṭmīr (v. 13) all four speaking sources agree — the thin membrane/husk of a date-stone, the most worthless of things (web-confirmed) — Qummī and ʿAlī ibn Ibrāhīm specifying "the thin skin on the back of the date-stone." For v. 14 the sources agree the idols "hear not," with Ṭabarsī and Ṭūsī recording al-Balkhī's alternative that the addressees might include angels and Jesus.

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