Synthesis: Sūrat al-Jāthiya 1–13

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 — one long bayān (vv. 1–13) faithfully condensed, not word-for-word. al-Burhān — the long ʿaql and four-winds narrations condensed; the Baṣāʾir gloss on v.13 (ʻall from Himʼ read as the walāya of the House of Muḥammad) rendered as-attributed, not endorsed.

What the passage says. The sūra opens, like its sister Ḥawāmīm, with ʻḤā-Mīmʼ and declares itself ʻthe sending down of the Book from God, the All-mighty, the All-wiseʼ (vv. 1–2). It then marshals three orders of sign — in the heavens and earth ʻfor the believers,ʼ in human and animal creation ʻfor those who have certainty,ʼ and in the cosmic cycles of night and day, life-giving rain and veering winds ʻfor those who reasonʼ (vv. 3–5) — before rebuking those who, hearing ʻGod's signs recited in truth,ʼ still ask ʻin what discourse after God and His signs will they believe?ʼ (v. 6). Woe is pronounced on the arrogant scoffer who hears yet persists and mocks (vv. 7–11), and the sūra closes the unit by recalling the subjection of the sea and of ʻall that is in the heavens and the earth, from Himʼ (vv. 12–13).

The three signs and their three audiences (vv. 3–5). All five present sources take the āyāt as proofs of a wise, powerful Maker. Ṭabarsī and Ṭūsī enumerate them concretely — the self-supporting heavens, the fitted human senses, the intellect that marks off the rational being, the rain that revives the dead earth, the winds that al-Ḥasan lists as the four quarters and Qatāda as mercy or chastisement. al-Mīzān presses the structure furthest: the graded address (believers → people of certainty → people of reason) matches an ascent in what each sign demands, the human and animal souls being malakūtī signs of a world beyond matter (cf. Q6:75), and ʻreviving the earth after its deathʼ already hints at the Return. The Enlightening Commentary gathers the same, adding the report from Ibn ʿAbbās that ʻḤā-Mīmʼ is the greatest of the Divine Names and the ascending note that God's Book, Messenger and creation are all instructors of wisdom. Qummī keeps only the plainest gloss (the signs are stars, sun, moon and the earth's plants).

The scoffer and the threat (vv. 6–11). Ṭabarsī and Ṭūsī define the affāk athīm as the habitual, grievous liar (Musaylima's false prophecy the type-case) and locate his mockery in Abū Jahl's derision of the Zaqqūm verse or al-Naḍr b. al-Ḥārith's Persian tales; both read warāʾ in v. 10 as ʻaheadʼ (Hell lies before him). al-Mīzān counts the threat sounded five times over — ʻwoe,ʼ ʻpainful,ʼ ʻhumiliating,ʼ ʻbeyond them is Hell,ʼ ʻa great punishmentʼ — the humiliation answering their arrogance. All agree the false ʻpatronsʼ taken besides God are the idols invoked as intercessors.

ʻAll from Himʼ (vv. 12–13). Ṭabarsī and Ṭūsī gloss jamīʿan minhu with Ibn ʿAbbās (ʻa mercy from Himʼ) and al-Zajjāj (ʻa favourʼ); al-Mīzān reads minhu as origination — every atom, property and the order binding them to man begins from God. Against this consensus al-Burhān preserves a distinctively Imāmī note: al-Kāẓim's long tradition on the intellect as God's completed proof, al-Bāqir's teaching that the four winds are the names of the angels charged with them, al-Ḥusayn's ʻfour fingersʼ between hearing and sight, al-Riḍā's argument (from Q17:1) that ʻGod's signs are other than God,ʼ and a Baṣāʾir report reading ʻall from Himʼ through the walāya of the House of Muḥammad — this last rendered strictly as-attributed.