Synthesis: Sūrat Fāṭir 1–7

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].

Human-review flags: al-Mīzān [tabatabai_al_mizan] is flagged (confidence 0.86): its verse-1 unit appends an enormous baḥth riwāʾī (traditions list) and a doctrinal kalām fī al-malāʾika that bulk far past v.1; both were condensed into faithful itemized summaries, while the full Arabic is preserved byte-verbatim and the v.2 bayān for vv.2–7 is rendered in full.

What the passage says. The sūra opens by ascribing all praise to God as Fāṭir (Originator) of the heavens and earth, who made the angels winged messengers (two, three, four), and who "adds to creation what He wills" (v.1). It then declares that none can withhold the mercy God opens or release what He withholds (v.2), grounds the call to tawḥīd in the rhetorical "is there any creator other than God who provides…?" (v.3), consoles the Prophet against denial (v.4), and warns against the world and al-Gharūr (the Deceiver) before naming Satan an enemy whose party heads for the Blaze (vv.5–6) — closing with the two destinies: severe punishment for the disbelievers, forgiveness and great reward for the believing righteous (v.7).

The name al-Fāṭir. All three discursive sources converge on the root sense. Ṭabarsī [tabarsi_majma_al_bayan] and al-Ṭūsī [tusi_al_tibyan] gloss al-faṭr identically as "cleaving a thing by bringing it forth to the senses," and al-Ṭūsī preserves the celebrated Ibn ʿAbbās anecdote — he did not grasp fāṭir until a bedouin said of a well, anā faṭartuhā ("I originated it"). al-Ṭabāṭabāʾī [tabatabai_al_mizan] sharpens this with al-Rāghib's definition (al-shaqq ṭūlan, splitting lengthwise) and distinguishes faṭr from ibdāʿ: ibdāʿ negates a prior model, whereas faṭr connotes driving away nonexistence and originating the thing "from scratch" — an attribute he insists denotes continuous, unbroken bringing-into-being (web-confirmed).

The angels' wings and "the addition to creation." On yazīdu fī l-khalqi mā yashāʾ the sources offer a spread of readings. Ṭabarsī [tabarsi_majma_al_bayan] and al-Ṭūsī [tusi_al_tibyan] both report Qatāda (some angels have two wings, some three, some four), the Ibn ʿAbbās report that the Prophet saw Gabriel with six hundred wings on Laylat al-Miʿrāj (web-verified; Ṭabarsī attributes the choice to al-Zajjāj and al-Farrāʾ), and the alternative that the "increase" is a beautiful voice (al-Zuhrī/Ibn Jurayj) or comeliness — capped by Abū Hurayra's "the beautiful face, voice, and hair." Grammatically both gloss mathnā wa-thulātha wa-rubāʿ as maʿdūl diptotes (web-confirmed), al-Ṭūsī adding a poetic shāhid and even the fish-fin analogy. al-Ṭabāṭabāʾī [tabatabai_al_mizan] argues from the definite plural that all angels are messengers/intermediaries (not only those sent to prophets), and cautions that "wing," like ʿarsh or qalam, names a function, not necessarily a feathered limb. The narration-driven sources carry the imagistic ḥadīth-corpus: al-Qummī [qummi] and al-Burhān [bahrani_al_burhan] both relay al-Ṣādiq's Gabriel-with-600-wings report and the angels half of ice and half of fire; al-Burhān adds isnād-bearing reports (serials 8815–8821) of the three wing-classes, the cosmic cock (dīk) beneath the Throne, and ʿAlī's litany on angelic sinlessness — material al-Ṭabāṭabāʾī gathers and then philosophically frames as tamaththul (appearing in form) rather than tashakkul (essential change).

Verse 3 and the qirāʾa dispute. Here the two span-commentaries align precisely on a variant-reading crux. Ṭabarsī [tabarsi_majma_al_bayan] reports that the Kūfans (except ʿĀṣim) plus Abū Jaʿfar read ghayri llāhi in the genitive (jarr), the rest ghayru in the nominative (rafʿ); al-Ṭūsī [tusi_al_tibyan] names Ḥamza and al-Kisāʾī for the genitive (web-confirmed, consistent). Citing Abū ʿAlī al-Fārisī, Ṭabarsī lays out the genitive as an attribute on the lafẓ and the nominative as bearing three constructions (predicate; attribute on the mawḍiʿ; or exceptive). al-Ṭabāṭabāʾī [tabatabai_al_mizan] subordinates the grammar to a theological point: the verse says hal min khāliq — not "provider" — precisely to cut off the idolaters' escape, since they conceded governance to their gods "by God's leave" but could not deny that only the Creator of provision provides.

The two-verse argument and al-Gharūr. All three discursive sources read vv.2–3 as a tawḥīd proof from God's exclusive rizq, and v.4 as consolation. On al-Gharūr (v.5) there is near-consensus reported as-attributed: Ṭabarsī and al-Ṭūsī both relay al-Ḥasan and Mujāhid that it is Satan/Iblīs, alongside the view that it is the deluding world; al-Ṭabāṭabāʾī [tabatabai_al_mizan] favours Satan (an intensive ṣīghat mubālagha), supported by v.6's inna l-shayṭāna lakum ʿaduww (web-confirmed). Distinctively Shīʿī glosses surface in the narration sources: al-Qummī [qummi] and al-Burhān [bahrani_al_burhan] both report al-Ṣādiq glossing the "opened mercy" of v.2 to include al-mutʿa (temporary marriage), and al-Burhān adds Murāzim's report that it is "what God causes to flow upon the tongue of the Imām," plus a Miṣbāḥ al-Sharīʿa citation on v.6 (web-checked: a text traditionally ascribed to al-Ṣādiq) explaining that Satan masters only the heart already turned from God's remembrance. These are rendered strictly as the sources give them.

Sources present: Ṭabarsī (Majmaʿ al-Bayān), al-Qummī, al-Ṭūsī (al-Tibyān), al-Baḥrānī (al-Burhān), al-Ṭabāṭabāʾī (al-Mīzān); silent: none.