Synthesis: Sūrat al-Anbiyāʾ 1–10

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], and Ṭabāṭabāʾī (al-Mīzān) [tabatabai_al_mizan] — all five present for this passage.

Human-review flags: al-Mīzān [tabatabai_al_mizan] is flagged needs_human_review: its single fetched unit covers 21:1–15, so its four-section philosophical kalām on the origination/pre-eternity of speech and its exposition of 21:11–15 were faithfully condensed (and the 11–15 material bracketed as beyond this passage). Nothing was added; the original_ar is a structural abridgement.

What the passage says. The sūrah opens by announcing that mankind's reckoning has drawn near while they remain heedless and averse (1); every fresh reminder is met with play and trifling hearts (2–3); the wrongdoers secretly dismiss the Prophet as a mere mortal and his message as magic (3), are answered that God knows all speech (4), then escalate to four charges — confused dreams, fabrication, poetry, a demand for a sign (5). The reply: no destroyed town ever believed at the coming of demanded signs (6); all prophets were mortal men receiving revelation, so "ask the People of the Reminder" (7); they were not deathless bodies (8); the promise of deliverance was kept and transgressors destroyed (9); and a Book containing "your reminder" has been sent — will they not reason? (10).

How the present sources read it. On iqtaraba (1), Ṭabarsī [tabarsi_majma_al_bayan] and Ṭūsī [tusi_al_tibyan] converge on a relative nearness — what remains of time is small against what has passed, and the Prophet's mission is itself a portent of the Hour ("I and the Hour were sent like these two [fingers]"). Ṭūsī adds the lexical and historical nuance that the verse targets Meccans who mocked the threat and "were slain at Badr," and parses al-ghaflah as inattention opposed to dhikr. Ṭabāṭabāʾī [tabatabai_al_mizan] sharpens the grammar: the lām in li-l-nās means ilā, and "the reckoning" denotes the act itself, not its time; he also resolves the heedless-yet-averse paradox by distinguishing failure-to-conceive from preoccupation — a point the published Enlightening Commentary [enlightening_commentary] frames pastorally as two kinds of negligence, one curable by warning and one a willful "pretending to sleep."

A notable agreement runs through the muḥdath (2) discussion: Ṭabarsī and Ṭūsī both read it as textual proof that the Qurʾān is originated, since only speech is "listened to." Ṭabāṭabāʾī endorses the originated reading against the Ashʿarites but reframes the whole dispute as nearly fruitless — speech qua convention is neither pre-eternal nor originated except through its sounds; only as God's knowledge is it pre-eternal. This is corroborated narrationally by al-Mīzān's own citation of al-Iḥtijāj, where Imām al-Riḍā tells Abū Qurra that the Torah, Gospel, Zabūr and Furqān are all muḥdatha and other than God.

The sources diverge most on ahl al-dhikr (7). The classical Sunnī options (People of the Torah/Gospel — al-Ḥasan, Qatāda; or Qurʾān-scholars — Ibn Zayd) are reported by Ṭabarsī and Ṭūsī, who also preserve the ʿAlī/al-Bāqir reading "We are the People of the Reminder." Al-Qummī [qummi] and al-Baḥrānī [bahrani_al_burhan] give this Imāmī reading in full narrational form — al-Baḥrānī stacking four chains (the Zurāra dialogue closing on Q 38:39; al-Aṣbagh b. Nubāta from ʿAlī; and Muḥammad b. Muslim, where al-Bāqir rejects the Jews-and-Christians view: "then they would be calling you to their religion"). Strikingly, Ṭabāṭabāʾī parts company here: on the occasion of revelation he insists ahl al-dhikr are the People of the Book (the polytheists' own allies), treating the Imāmī sense as jary (application) rather than literal tafsīr. Al-Baḥrānī also carries the distinctively Shīʿī gloss of al-ladhīna ẓalamū (3) as "those who wronged Āl Muḥammad of their right" (Jābir ← al-Ṣādiq/al-Bāqir) and of dhikrukum (10) as "obedience to the Imām" (al-Kāẓim) — recorded here strictly as the source's attribution. On 21:8–9 all converge plainly: prophets ate and died (refuting Q 25:7), and al-musrifūn are the polytheists (Qatāda), a warning to Mecca.

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