Synthesis: Sūrat Maryam 83–98

Triangulating Ṭabarsī (Majmaʿ al-Bayān) [tabarsi_majma_al_bayan], al-Qummī [qummi], al-Ṭūsī (al-Tibyān) [tusi_al_tibyan], and al-Ṭabāṭabāʾī (al-Mīzān) [tabatabai_al_mizan]. al-Burhān's text for 83-98, mis-binned into the preceding block, is now carried (its narrations condensed).

Human-review flags: al-Mīzān [tabatabai_al_mizan] is flagged needs_human_review — its two coarse units (covering 81–96 and 97–98) were condensed, and its long traditions-section (baḥth riwāʾī) was reduced to the verse-relevant aḥādīth. No content was added, but a reviewer should confirm the compression is faithful.

What the passage says. The sūra closes by contrasting two processions to two destinations and answering the gravest calumny against God. The devils are "unleashed" on the faithless (83); the Prophet is told not to hasten, for God is "counting" (84); on the Day the Godwary are mustered to the All-Merciful as an honored, mounted delegation while the guilty are driven to Hell as a parched herd (85–86). Intercession belongs to none "except him who has taken a covenant with the All-Merciful" (87). The claim "the All-Merciful has taken a son" (88) is so monstrous that the heavens almost rupture, the earth splits, and the mountains collapse (89–91); for everything in creation comes to God only "as a servant," each one counted and arriving alone (92–95). The believers who do good are promised divinely-appointed love (96), and the Qurʾān is made easy on the Prophet's tongue to herald the godwary and warn the contentious (97–98).

How the present sources read it. On naʿuddu (84) the four cluster but stratify. Ṭabarsī [tabarsi_majma_al_bayan] offers "days/years" or "breaths"; al-Qummī [qummi] sharpens this into a dialogue where the Imam corrects "the number of days" to "the number of the breaths"; al-Ṭabāṭabāʾī [tabatabai_al_mizan] deepens it metaphysically — counting exhausts the counted, so the lifespan is really a counting of deeds in the scroll of one's life, which is why one should hasten neither the wicked's death nor the righteous's. On the delegation (85), all four read wafd as necessarily mounted; Ṭabarsī and al-Qummī carry the ʿAlī–Prophet ḥadīth of the golden-saddled she-camels, and al-Qummī alone preserves the closing identification — "these are your sincere Shīʿa, and you are their Imam."

The richest divergence is the covenant of v. 87. Ṭabarsī [tabarsi_majma_al_bayan] lists faith / the shahāda / a promised release of intercession, and gives al-Qummī's death-testament tradition. al-Qummī [qummi] supplies two readings without harmonizing them: the dying believer's covenant, and — by a second isnād — "leave through the wilāya of the Commander of the Faithful and the Imams." al-Ṭūsī [tusi_al_tibyan] uniquely records Ibn Jurayj's gloss that the covenant is "a righteous deed," and supplies the grammar (a disjoined exception, since the believer is not of the guilty; or badal per al-Zajjāj). al-Ṭabāṭabāʾī [tabatabai_al_mizan] frames the verse as the second refutation of taking gods as intercessors — intercession is held only by covenant, granted to a few brought near (Q 43:86) — and then synthesizes the reports: the covenant is "a true belief or a righteous deed," of which the traditions are scattered instances.

On the cosmic rupture (90) Ṭabarsī and al-Ṭūsī give parallel qirāʾāt — yatafaṭṭarna (from tafaṭṭara, with intensive force) versus yanfaṭirna (from infaṭara, cf. Q 82:1) — and both relay al-Akhfash's reading of takādu as "they intend/incline," plus the "Arab simile" view. al-Qummī keeps it spare ("at what they said"), while al-Ṭabāṭabāʾī treats the trembling as a deliberate representation through the sensory to magnify the sin. On the literalness of the claim, al-Ṭabāṭabāʾī alone argues from diction that "walad (child), not ibn (son)" proves a claimed generation from the divine essence — making vv. 92–95 a single proof: how can divinity coexist with neediness?

On wudd (96) the sources converge on the ʿAlī asbāb al-nuzūl (the Prophet's instruction, "set for me love in the believers' hearts"), attested through both Shīʿī and Sunnī chains; al-Qummī and al-Ṭabāṭabāʾī identify the "love" with ʿAlī's wilāya, while Ṭabarsī and al-Ṭūsī preserve the general sense alongside it — al-Ṭabāṭabāʾī insisting the particular occasion does not cancel the universal wording. Finally, on rikz (98) all read it as a faint sound, all link it to rikāz (buried ore, "sensed" on detection), and al-Qummī adds the Imam's gloss "any remembrance" — the perished leaving neither trace nor whisper.

al-Baḥrānī [bahrani_al_burhan] reinforces the Shīʿī reading throughout: it reads the mounted delegation (85), the covenant (87) and above all the appointed love (96) as the walāya of ʿAlī — identifying wudd with ʿAlī's walāya through some fifteen chains — and preserves the celebrated death-testament (waṣiyya) tradition anchoring "a covenant with the All-Merciful" (87), plus the ʿadad al-anfās ("counting of breaths") gloss on 84.

Sources present (all six): enlightening_commentary, tabatabai_al_mizan, tabarsi_majma_al_bayan, tusi_al_tibyan, bahrani_al_burhan, qummi.