Synthesis: Sūrat Ṭā-Hā 105–114

Triangulated from 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]; the published Enlightening Commentary is carried alongside.

Human-review flags: al-Baḥrānī [bahrani_al_burhan] — narration-collection with isnād chains abridged; al-Mīzān [tabatabai_al_mizan] — long bayān unit condensed, rendered here for 105–114.

What the passage says. The mountains are scattered and the earth left a level plain (105–107); on that Day all follow the caller "in whom is no crookedness," voices hushed to a murmur (108); intercession avails only for one God permits and whose word He approves (109); His knowledge encompasses all, though none encompasses Him (110); faces are humbled before the Living, the Self-Subsisting — the wrongdoer fails, the believing doer of good fears no injustice (111–112). Then the address turns to the Qurʾān: an Arabic recitation with diversified warning (113), the majesty of "the True King," and the charge not to hasten the revelation but to pray for increase in knowledge (114).

The caller and the hushed voices (108). Ṭabarsī [tabarsi_majma_al_bayan] and al-Ṭūsī [tusi_al_tibyan] read {no crookedness} of the caller's summons or of the followers' obedience, and gloss {hamsan} as "the sound of feet" (Ibn ʿAbbās) or "concealed speech" (Mujāhid); al-Ṭabāṭabāʾī [tabatabai_al_mizan] ties {no crookedness} to sheer obedience once dominion is seen to be God's alone. al-Qummī [qummi] and al-Baḥrānī [bahrani_al_burhan] anchor the "hushed voices" to the long Bāqir tradition of the fifty-year standing and the Pool, and identify the caller (in the previous bin) as the Commander of the Faithful.

"They encompass Him not in knowledge" (110). This clause becomes, in al-Baḥrānī [bahrani_al_burhan], the pivot of al-Riḍā's refutation of Abū Qurra: since the Prophet himself conveyed {no vision encompasses Him} and {they encompass Him not in knowledge}, he cannot have claimed to see God with his eye — "when reports contradict the Qurʾān, I belie them." al-Ṭabāṭabāʾī [tabatabai_al_mizan] reads the clause as God's encompassing knowledge of the criminals without reciprocal, a premise of the reckoning. Both al-Qummī [qummi] and al-Baḥrānī add the distinctively Imāmī gloss that "what is behind them" is "the reports of the Qāʾim."

Intercession and the requital (109–112). Ṭabarsī [tabarsi_majma_al_bayan] and al-Ṭūsī [tusi_al_tibyan] read {intercession avails not except…} of the prophets, awliyāʾ and truthful whom God permits, and both take {no wrong nor deprivation} (112) as proof against the cancelling-out of deeds. al-Baḥrānī [bahrani_al_burhan] supplies the walāya reading — Mūsā b. Jaʿfar: intercession only for those permitted "by obedience to the Family of Muḥammad," and {whoever bears wrongdoing — against the Family of Muḥammad — has failed}. al-Ṭabāṭabāʾī [tabatabai_al_mizan] frames the whole (108–112) as an ordered sequence from summoning to requital, defining {ʿanat} as the universal abasement before the Living, the Self-Subsisting.

"Do not hasten with the Qurʾān" (113–114). All the sources read {ṣarrafnā} as the diversifying of warning and canvass the readings of {do not hasten}: recitation ahead of Gabriel (Ibn ʿAbbās, al-Ḥasan), teaching before the meaning is clear (Mujāhid), or asking its descent early. al-Qummī [qummi] and al-Baḥrānī [bahrani_al_burhan] give the plain occasion — the Prophet reciting before a verse's descent was complete — and al-Qummī reads {generate for them a remembrance} (113) of "the affair of the Qāʾim and the Sufyānī." al-Ṭabāṭabāʾī [tabatabai_al_mizan] draws the constructive point: replace haste with the prayer for increased knowledge, and finds here support for the Qurʾān's single all-at-once descent alongside its piecemeal one.

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