Synthesis: Sūrat al-Muʾminūn 1–22

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 heavily condensed (long isnād chains, the Kaʿba-birth narration, the embryology-diya narrations, and al-Mīzān's extended mutʿa excursus). al-Mīzān is rendered from the fetched Arabic, not the published Tawus Raja English.

What the passage says. The sūra opens by declaring the believers' assured triumph (falāḥ) and enumerating the traits that secure it — humility in prayer, turning from vain talk, giving zakāt, guarding chastity within lawful bounds, keeping trusts and covenants, and watchfulness over prayer — culminating in their inheritance of Firdaws (1–11). It then pivots to the signs of the Creator: the embryological sequence from an extract of clay through drop, clot, lump, bones and flesh to 'another creation' (12–14), death and resurrection (15–16), the seven heavens, measured rain, gardens, the olive of Sinai, and the cattle (17–22).

How the present sources read it. On falāḥ, al-Mīzān [tabatabai_al_mizan] gives al-Rāghib's fourfold otherworldly triumph and frames the eight traits as marks of a living faith that is 'practical knowledge'; Ṭabarsī [tabarsi_majma_al_bayan] and al-Ṭūsī [tusi_al_tibyan] add the grammatical nuance of qad bringing triumph into the present. On khushūʿ, all agree it is of heart and limb, anchored in the ḥadīth of the man toying with his beard and the report that the Prophet lowered his heaven-turned gaze when the verse came; al-Qummī [qummi] and al-Baḥrānī [bahrani_al_burhan] transmit al-Ṣādiq's terse gloss, 'lowering your gaze and turning toward the prayer.' On laghw, the sources range from 'falsehood/lying' (Ibn ʿAbbās, al-Suddī) to 'singing and amusements' — the reading al-Qummī and al-Baḥrānī prefer via al-Ṣādiq — while al-Mīzān reads the turning away as loftiness of soul. On zakāt, al-Mīzān makes the key contextual point that, the sūra being Meccan, the maṣdar sense (purifying wealth by spending) is meant, not the later institutional levy; al-Qummī/al-Baḥrānī sharpen it with al-Ṣādiq's warning that withholding even a qīrāṭ voids one's faith.

On chastity (5–7), a distinctively Imāmī reading unites four sources: al-Ṭūsī states plainly that the mutʿa-wife falls under 'their wives' because 'she is a wife in our view'; al-Qummī and al-Baḥrānī gloss the bound of mutʿa as 'the bound of slave-women' and cite al-Ṣādiq ('marry only a chaste woman'); and al-Mīzān mounts a sustained defence that mutʿa is genuine nikāḥ, not zinā, rebutting the abrogation claim and the ʿĀʾisha report. On 'watchful over their prayers,' al-Ṭūsī and al-Baḥrānī record the Ahl al-Bayt reading (keeping the prayer-times), and al-Baḥrānī's al-Fuḍayl report distinguishes the obligatory ('watchful') from the supererogatory ('constant,' Q 70:23). On the inheritance of Firdaws, Ṭabarsī, al-Ṭūsī, al-Qummī, al-Baḥrānī and al-Mīzān all transmit the two-dwellings ḥadīth. al-Baḥrānī alone adds the taʾwīl that vv.1–11 'were revealed concerning' the Prophet, ʿAlī, Fāṭima, al-Ḥasan and al-Ḥusayn, framed by the narration of ʿAlī's birth inside the Kaʿba (reported, not endorsed).

On creation (12–22), the sources converge remarkably. All read the embryo's stages as real transmutations; al-Qummī and al-Baḥrānī attach the graduated blood-money (diya) jurisprudence (20/40/60/80/100 dinars across the five stages, a full soul-diya after ensoulment) and gloss 'another creation' as the breathing of the spirit (Abū al-Jārūd ← al-Bāqir) — as do Ṭabarsī, al-Ṭūsī and al-Mīzān. al-Mīzān uniquely develops the philosophical weight of inshāʾ: the ensouled self is a genuinely new substance, related to the body as a tool-user to a tool. On 'best of creators,' Ṭabarsī, al-Ṭūsī and al-Mīzān agree khalq means proportioning and so may be predicated of others (Ṭabarsī cites Ḥudhayfa; the sources note ʿAbdullāh b. Saʿd b. Abī Sarḥ's coincidental pre-emption of the phrase). On the 'seven paths,' the plain reading (seven heavens) is universal, but al-Mīzān deepens it: they are 'trodden ways' for the ascent of deeds and descent of the command, which is why 'We were not heedless.' On the olive of Sinai, al-Qummī and al-Baḥrānī add the Imāmī mathal that the tree betokens the Prophet and the Commander of the Faithful, while Ṭabarsī, al-Ṭūsī and al-Mīzān keep to its agronomic wonder and the ḥadīth commending olive oil.

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