Synthesis: Sūrat Fuṣṣilat 1–12

Triangulating Majmaʿ al-Bayān (Ṭabarsī), al-Tibyān (Ṭūsī), al-Burhān (Baḥrānī), Tafsīr al-Qummī, al-Mīzān (Ṭabāṭabāʾī), and the Enlightening Commentary.

Human-review flags: al-Mīzān [tabatabai_al_mizan] — its single long bayān unit (vv. 1–12, ~25k chars) was faithfully condensed, not rendered word-for-word.

What the passage says. Fuṣṣilat opens, like its six sister Ḥawāmīm, with "Ḥā-Mīm," then names itself: a revelation from al-Raḥmān al-Raḥīm, "a Book whose signs are detailed (fuṣṣilat), an Arabic Qurʾān for a people who know," a bearer of good news and a warner — yet most turn away, saying their hearts are veiled, their ears deaf, a barrier set between them and the Prophet (1–5). He is told to answer: "I am only a human like you" to whom it is revealed that "your God is one God"; so be upright toward Him and seek forgiveness — woe to the polytheists who give no zakāt and deny the Hereafter, while the believers have an unfailing reward (6–8). The passage then turns to creation: the earth in two days, its mountains and apportioned provisions in four, the heaven (once "smoke") summoned with the earth — "Come, willingly or unwillingly" — and decreed seven heavens in two days, the nearest adorned with lamps and guarded (9–12).

How the present sources read it. On fuṣṣilat āyātuhu, the classical voices converge: Ṭabarsī [tabarsi_majma_al_bayan] and Ṭūsī [tusi_al_tibyan] gloss "detailing" as exposition that distinguishes the obligatory from the non-obligatory, truth from falsehood, the desirable from the undesirable, and both read "Arabic" and "gathered" as marks of the Qurʾān's temporal origination (ḥudūth). Al-Mīzān [tabatabai_al_mizan] sharpens this: tafṣīl is the counterpart of iḥkām — bringing the Book down to the level of clear speech (Hūd 1; Zukhruf 2–4) — and reads "for a people who know" as a special regard for the Arabs that does not limit the call's universality, citing Salmān, Bilāl and Ṣuhayb and the Prophet's letters to foreign kings.

On the polytheists' zakāt (6–7) the sources diverge instructively. Ṭūsī surveys the views — purification of the soul, the bridge of Islam, al-Farrāʾ's report that Quraysh fed the pilgrims then withheld it from believers — but judges "the strongest view is that they do not pay the zakāt of their wealth." Al-Mīzān, reading the sūra as among the earliest Meccan revelations before the obligatory ṣadaqa was legislated, takes zakāt as the absolute spending of wealth for God's sake. Against this published-fiqh layer, al-Burhān [bahrani_al_burhan] and al-Qummī [qummi] carry a distinct Shīʿī taʾwīl: by chains from Abān b. Taghlib, al-Ṣādiq is reported to gloss "the polytheists who give no zakāt" as those who "associated [another] with the First Imām," the "zakāt" being the walāya of the Ahl al-Bayt by which deeds are purified — and al-Burhān's reading of "most turned away" (v. 4) as turning from ʿAlī's walāya belongs to the same register. These are reported strictly as-attributed; the synthesis records the sources' positions and does not adjudicate between them.

On the cosmogony (9–12) the agreements are striking. All sources treat the "two days," "four days" and "two days" not as ordinary days: Ṭabarsī, Ṭūsī and al-Qummī relay the Prophetic tradition assigning creation across the week (earth Sun–Mon, mountains Tues, etc.), and al-Qummī (echoed verbatim by al-Burhān, which quotes him) gives the memorable reading of the "four days" as the four seasons across which provision is apportioned — precisely the position al-Mīzān independently defends as the plain sense, against the grammarians who insert ellipses to preserve a six-day total. On "Come, willingly or unwillingly… we come obediently," Ṭabarsī and Ṭūsī (after Ibn ʿAbbās) and al-Mīzān agree there is no literal command-and-reply but a representation of effortless creation ("Be, and it is"); al-Mīzān adds his characteristic claim that the address reflects a real seeping of knowledge into all existents, and reads "He revealed to each heaven its command" as revelation to the angels of each heaven (32:5; 65:12; 97:4). Al-Burhān and al-Qummī anchor the same verse in a narration from al-Riḍā: the "two" who spoke to God, "neither jinn nor men," are the heavens and the earth. Al-Mīzān's closing kalām distinguishes the corporeal seven heavens from seven malakūtī angelic worlds, and his baḥth riwāʾī preserves the famous ʿUtba b. Rabīʿa episode (the disbeliever silenced by the recitation), the Prophet's exchange with the Jews on the six days — which al-Mīzān critically flags for contradicting Genesis and for the pre-solar "day" problem — and the ḥadīth that "the stars are a security for the people of heaven, and my Ahl al-Bayt a security for my umma." The Enlightening Commentary [enlightening_commentary] runs parallel throughout, framing the chapter's theme as Resurrection, the histories of past peoples, the Qurʾān's glory, and the manifestations of divine omnipotence in creation.

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