Synthesis: Sūrat Maryam 51–65

Triangulating Ṭabarsī (Majmaʿ al-Bayān) [tabarsi_majma_al_bayan], Qummī [qummi], Ṭūsī (al-Tibyān) [tusi_al_tibyan], Baḥrānī (al-Burhān) [bahrani_al_burhan], and Ṭabāṭabāʾī (al-Mīzān) [tabatabai_al_mizan] — all five present, none silent.

Human-review flags: al-Mīzān [tabatabai_al_mizan] is flagged needs_human_review: its three coarse units (~37,000 characters of Arabic) were faithfully condensed, not expanded — the long Idrīs narrative from Kamāl al-Dīn and the Hermes/al-Qifṭī entry abridged with bracketed [Ṭabāṭabāʾī says] markers. No content was added, but a reviewer should confirm the compression preserved his arguments.

What the passage says. After Mary, Jesus, and Abraham, the sūra parades a second file of prophets — Moses (intimate of the Mount), Aaron (granted "out of mercy"), Ishmael "true to his promise," and Idrīs "raised to a high station" — then gathers them as those God favoured, who "fall down prostrating and weeping" at His signs (v. 58). Against them stands the "posterity who squandered the prayer and followed lusts" (v. 59), redeemed only by repentance into the Gardens of Eden (vv. 60–63), before Gabriel's parenthetical self-effacement closes the unit (vv. 64–65).

Moses, exclusively God's own. All five read mukhlaṣan (Kūfan fatḥa) as the apex of servanthood: Ṭūsī [tusi_al_tibyan] and Ṭabarsī [tabarsi_majma_al_bayan] gloss it as God making Moses purely His, while al-Mīzān [tabatabai_al_mizan] sharpens it — "none other than God has any share in him, neither in self nor deed." On qarrabnāhu najiyyā they converge that the "nearness" is moral, not spatial: Ṭabarsī insists God "is not described as indwelling a place." Al-Burhān [bahrani_al_burhan] alone adds the munājāt narration in which Iblīs lurks even at Moses's discourse, and God names Muḥammad and his House as creation's secret purpose.

Which Ishmael? A real divergence. Qummī [qummi] and the dense chains of al-Burhān [bahrani_al_burhan] (ḥadīths 6896–6904, from al-Riḍā, al-Ṣādiq, and al-Bāqir) identify him as Ishmael son of Ezekiel (Ḥizqīl) — a distinct Israelite prophet flayed by his people, who declines vengeance and asks instead to "have a pattern in al-Ḥusayn." Ṭūsī [tusi_al_tibyan] holds the mainstream view that he is Abraham's son; Ṭabarsī [tabarsi_majma_al_bayan] reports both. Decisively, al-Mīzān [tabatabai_al_mizan] weakens the majority view structurally: were he Abraham's son he would be named beside Isaac and Jacob, not after Moses. On ṣādiq al-waʿd, Ṭabāṭabāʾī builds a meditation absent elsewhere — fidelity, like faith, has graded degrees, the highest being to honour an unqualified promise "though the time be long," illustrated by the report (shared with al-Burhān and Ṭabarsī) that he waited a full year.

Idrīs raised — and Ṭabāṭabāʾī's dissent. All agree Idrīs is Enoch/Akhnūkh, ancestor of Noah, named for his "much studying." On makānan ʿaliyyā, Ṭabarsī [tabarsi_majma_al_bayan] and Ṭūsī [tusi_al_tibyan] relay both a bodily ascent (to the fourth or sixth heaven) and al-Ḥasan's reading of it as elevated rank; Qummī [qummi] and al-Burhān [bahrani_al_burhan] preserve the narration of the disgraced angel carrying Idrīs aloft, where the Angel of Death seizes his soul between the fourth and fifth heaven. al-Mīzān [tabatabai_al_mizan] inclines to the moral reading ("a degree of nearness") and then does what the others do not: it rejects the angel-wing narrations as contradicting Qurʾānic angelic infallibility, branding the Idrīs/Hermes complex Isrāʾīliyyāt that "the standards of knowledge repel."

Those favoured, and those who squandered. On v. 58 Ṭabarsī [tabarsi_majma_al_bayan], Ṭūsī [tusi_al_tibyan], and al-Mīzān [tabatabai_al_mizan] distinguish the four lineages (Adam → Noah → Abraham → Israel) to grade nobility of descent, and all cite ʿAlī b. al-Ḥusayn's "We are the ones meant" — al-Burhān [bahrani_al_burhan] adding that he literally prostrated here, plus al-Kāẓim's gloss extending "those We guided" to the Shīʿa. Ṭabāṭabāʾī uniquely reads wa-mimman hadaynā as the non-prophets (ṣiddīqūn, shuhadāʾ, ṣāliḥūn — Mary among them), rebutting al-Ālūsī by name. On aḍāʿū al-ṣalāt there is firm consensus, traced to al-Ṣādiq: squandering means delaying prayer past its times / belittling it, not outright abandonment (which would be unbelief). For ghayyā, Ṭabarsī, Ṭūsī, and al-Mīzān give the lexical sense (perdition) alongside Ibn Masʿūd's "valley in Hell"; al-Burhān supplies "a mountain of brass revolving in Hell," and Ṭabāṭabāʾī harmonizes such reports as what ghayy resolves to in requital, not a rival gloss.

The Gardens and Gabriel's word. On vv. 61–63, Qummī [qummi] and al-Burhān [bahrani_al_burhan] distinctively place the "morning and evening" provision in the gardens of this world (where believers' souls dwell before the Resurrection), since real morning and evening require sun and moon — al-Burhān expanding this into the Ḍurays narration of the western Garden and eastern Fire. Ṭabarsī [tabarsi_majma_al_bayan], Ṭūsī [tusi_al_tibyan], and al-Mīzān [tabatabai_al_mizan] instead read it as metonymy for uninterrupted provision. For vv. 64–65, all treat the lines as Gabriel's, occasioned by the delayed revelation; but al-Mīzān alone rejects the eleven spatial/temporal readings of "before us / behind us / between," construing them as God's ownership of the angels' deeds, antecedent causes, and very existence, and reads samiyy not as mere "like" (so Ṭabarsī and Ṭūsī) but as one who shares the name "Lord" — clinching the sūra's call to pure tawḥīd.

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