Synthesis: Sūrat Ṭā-Hā 90–104

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 v108); al-Mīzān [tabatabai_al_mizan] — two long bayān units condensed, rendered here for 90–104.

What the passage says. Aaron's earlier warning and the people's refusal (90–91) frame Moses' reproach of Aaron and Aaron's defence (92–94), then the interrogation of the Samiri, his confession, his sentence of "no touching," and the burning and scattering of the calf, sealed with "your God is only Allāh" (95–98). The address then turns to Muḥammad: this is a Reminder, and whoever turns from it bears a burden on the Day of Resurrection (99–101) — the Day the Trumpet is blown, the criminals mustered "blue," whispering that they stayed "only ten," "only a day" (102–104).

Aaron's defence (92–94). al-Ṭūsī [tusi_al_tibyan] and al-Ṭabāṭabāʾī [tabatabai_al_mizan] read Moses' {what prevented you… from following me} as, grammatically, "what summoned you not to follow me," and both take Aaron's plea as sound judgment: had he forced the issue, the people would have split into factions, even to bloodshed, against Moses' charge to "set right." al-Qummī [qummi] and al-Baḥrānī [bahrani_al_burhan] (in the previous bin) carry the manzila-tradition that binds this scene to ʿAlī's restraint after the Prophet.

The Samiri and the calf (95–98). al-Qummī [qummi] gives the fullest narrative — the handful from beneath Gabriel's mare's hoof, the burning and scattering, and the ordeal of the filings by which calf-worshippers were exposed — and both al-Qummī and Ṭabarsī [tabarsi_majma_al_bayan] preserve al-Ṣādiq's report that Moses meant to kill the Samiri but was told "do not, for he is generous." On the calf's nature the sources again divide (as at 88): al-Ṭūsī [tusi_al_tibyan] canvasses al-Ḥasan's "flesh and blood," al-Jubbāʾī's "wind in its hollow," and the "customary" reading, while al-Ṭabāṭabāʾī [tabatabai_al_mizan] holds {jasad} decisive for lifelessness. On "no touching," Ṭabarsī [tabarsi_majma_al_bayan] and al-Ṭūsī note the Samaritans' surviving formula, and the two readings of {la-nuḥarriqannahu} ("burn" / "file down") are tied by Ṭabarsī to whether the calf was living or metal.

The eschatology (99–104). All read {a Reminder} as the Qurʾān and {wizr} as the burden of sin; al-Ṭabāṭabāʾī [tabatabai_al_mizan] draws from {abiding therein} the embodiment of works — man punished by his very deed. On {zurqan} (102) the sources array the readings — "blind" (al-Farrāʾ, favoured by al-Ṭabāṭabāʾī), "thirsty," "black-faced and blue-eyed" (disfigurement) — carried alike by Ṭabarsī [tabarsi_majma_al_bayan], al-Ṭūsī [tusi_al_tibyan] and al-Qummī [qummi]. On the "ten / a day" whisper (103–104), all read it as the criminals belittling their worldly or grave-stay before the terror of the Day; al-Ṭabāṭabāʾī notes the "most exemplary" one is nearest the truth precisely because the bounded stay is nothing beside eternity. al-Baḥrānī [bahrani_al_burhan], whose block runs into the following verses, uniquely supplies the Imāmī gloss "the caller is the Commander of the Faithful" and the long Pool tradition on the "hushed voices."

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