Synthesis: Sūrat al-Aḥzāb 1–8

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 al-Ṭabāṭabāʾī (al-Mīzān) [tabatabai_al_mizan]; all five are present for this passage.

Human-review flags: al-Burhān [bahrani_al_burhan] (its ~21-narration imāma run on 33:6 was condensed to representative isnāds/matns) and al-Mīzān [tabatabai_al_mizan] (heavy condensation of a long bayān and of the baḥth riwāʾī, per spec) are flagged. al-Ṭūsī [tusi_al_tibyan] names the "man of two hearts" as "Jamīl b. Asad" against Ṭabarsī's "Jamīl b. Maʿmar al-Fihrī" (web-confirmed as the standard form; left as each source gives it).

What the passage says. Verses 1–3 command the Prophet to God-wariness, to refuse the disbelievers and hypocrites, to follow revelation, and to trust God. Verses 4–5 abolish three Jāhilī fictions—two hearts in one breast, ẓihār making a wife a mother, and adoption making a foster-son a real son—and order that the adopted be called by their fathers. Verse 6 grounds the Prophet's "greater claim" (awlā) on the believers and his wives' maternal status, then restores blood-kinship as the basis of inheritance. Verses 7–8 recall the solemn covenant (mīthāq ghalīẓ) taken from the prophets—Muḥammad named first, then Noah, Abraham, Moses, Jesus—"so that He may question the truthful concerning their truthfulness."

The sabab and the qirāʾāt. Ṭabarsī, al-Ṭūsī and al-Mīzān converge on the occasion: chiefs of Quraysh (Abū Sufyān, ʿIkrima, Abū l-Aʿwar) came to Medina after Uḥud under safe-conduct, asked the Prophet to leave their gods be, and ʿUmar offered to kill them; the verse forbade both heeding them and breaking the pledge. Ṭabarsī and al-Ṭūsī carry the full variant-reading apparatus—bi-mā yaʿmalūna (yāʾ, Abū ʿAmr) vs. tāʾ; al-lāʾī / al-lāʾ / al-lāy; the cluster tuẓāhirūna / taẓāharūna / taẓẓahharūna—with Abū ʿAlī al-Fārisī's grammatical justification, material the narration-driven sources omit.

"Two hearts." Ṭabarsī and al-Ṭūsī report the literal sabab (Jamīl, the Qurashī of prodigious memory dubbed dhū al-qalbayn, exposed at Badr) alongside Abū Muslim's reading (one cannot believe and disbelieve at once). Al-Ṭabāṭabāʾī [tabatabai_al_mizan] lifts it to principle: the single self cannot hold two contradictory beliefs, and he ventures that the clause justifies the prohibition of obeying disbelievers—God's wilāya and theirs being as incompatible as tawḥīd and shirk. The Imāmī sources read it through ʿAlī's saying, reported by Qummī [qummi] and al-Burhān [bahrani_al_burhan] (via Abū l-Jārūd) and even cited by Ṭabarsī from al-Ṣādiq: love of the Ahl al-Bayt and of their enemies cannot share one heart—pure love being "as gold purified by fire."

Zayd and the abolition of adoption. All sources tie 4–5 to Zayd b. Ḥāritha (b. Sharāḥīl/Shuraḥbīl al-Kalbī), bought at ʿUkāẓ, called "Zayd b. Muḥammad" until the verse. Ṭabarsī anchors it with Ibn ʿUmar's report (in al-Bukhārī). Notably, Qummī and al-Burhān alone carry the full Zayd–Zaynab narration from al-Ṣādiq, including the Prophet's exclamation and "keep your wife"—as-attributed; this Shīʿī chain frames 33:37 in advance.

33:6 — the divergence. On awlā, al-Ṭabāṭabāʾī argues from the absoluteness of the wording for an unrestricted precedence (worldly and religious), explicitly rebutting the narrower glosses (precedence "only in the summons," or "in binding rule") that Ṭabarsī and al-Ṭūsī record as views. The maternal status of the wives, all agree, is legislative and partial—honor and a perpetual marriage-bar, not inheritance or full maḥram status (Ṭabarsī cites al-Shāfiʿī and ʿĀʾisha; al-Mīzān itemizes the excluded effects). Here the readings part sharply. The variant wa-huwa abun lahum ("and he is a father to them") is reported by Ṭabarsī from Ubayy, Ibn Masʿūd and Ibn ʿAbbās (web-confirmed) and "from Abū Jaʿfar and Abū ʿAbd Allāh"; Qummī and al-Burhān build on it an explicit wilāya gloss—God made the Prophet father and walī of the believers, sealed at Ghadīr ("man kuntu mawlāhu fa-ʿAlī mawlāhu"), then extended to ʿAlī and the Imāms. On ūlū l-arḥām, Ṭabarsī, al-Ṭūsī and al-Mīzān read inheritance-by-kinship abrogating the brotherhood/Hijra pact; al-Burhān's heavy run and Qummī, by contrast, report the Imāms reading it of al-imra/the Imāmate, restricted to al-Ḥusayn's line—a reading given strictly as-attributed, not adjudicated here. (al-Burhān also preserves the parallel juristic use: ʿAlī awarding an estate to a maternal aunt over a mawlā.)

The covenant (7–8). Ṭabarsī and al-Ṭūsī gloss the mīthāq as the prophets' pledge to confirm one another and deliver the message; al-Mīzān reads it, via Āl ʿImrān 3:81, as a covenant of unity in religion taken from the ūlū l-ʿazm. Qummī and al-Burhān report (from ʿAlī b. Ibrāhīm and al-Ṣādiq) that the wāw in wa-minka is "extra," and that the covenant affirmed God's Lordship, Muḥammad's prophethood, and ʿAlī's and the Imāms' Imāmate—as-attributed. On 33:8, all carry al-Ṣādiq's terse gloss ("if the truthful is questioned… what then of the liar?"); al-Ṭabāṭabāʾī uniquely argues the questioning elicits inner truthfulness in this world, since the covenant belongs to the prior world of al-dharr.

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