Synthesis: Sūrat al-Anbiyāʾ 92–112

Triangulating 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], al-Ṭabāṭabāʾī (al-Mīzān) [tabatabai_al_mizan], and the Enlightening Commentary [enlightening_commentary]. All five Arabic sources speak to this passage; none is silent.

Human-review flags: al-Mīzān [tabatabai_al_mizan] is one coarse unit covering 92–112; its long lexical excursuses and the "Yā ʿAlī" narration were faithfully tightened, and a lemma typo (fa-taqaṭṭaʿū for the muṣḥaf's wa-taqaṭṭaʿū at 21:93) is noted but does not affect the commentary's substance.

What the passage says. The sūra's great prophetic gallery closes by drawing its conclusion: humanity is ummatan wāḥidatan — one community under one Lord (92) — but people fragmented their affair (93); the faithful doer's striving is recorded and never effaced (94); a destroyed town cannot return (95). Then the eschaton: Yaʾjūj and Maʾjūj let loose from every slope (96), the true promise nearing, the disbelievers' fixed stare and confession (97), idols and worshippers as ḥaṣab jahannam (98–100) — yet those for whom the best has gone before are kept far from it (101–103). The heaven is rolled up kaṭayyi l-sijill (104); the Psalms record that the righteous shall inherit the earth (105); herein is a balāgh for worshippers (106); and the Prophet is sent only as a mercy to the worlds (107), the sūra ending in the call to submit and the plea rabbi ḥkum bi-l-ḥaqq (108–112).

How the present sources read it. On umma wāḥida, al-Ṭabāṭabāʾī [tabatabai_al_mizan] argues forcefully that umma is the human species — one species needs one Lord, since Lordship is creative, not conventional — and rejects the reading "umma = religion" as forced; the Enlightening Commentary [enlightening_commentary] instead foregrounds the prophets as a single community of one message.

On the idols as fuel (98), four sources converge on the famous Ibn al-Zibaʿrā objection: he pressed that ʿĪsā, ʿUzayr, Maryam and the angels were also worshipped, so must be in the Fire; the Prophet's answer is that the verse's exception (illā man istathnā Allāh) is precisely inna lladhīna sabaqat lahum minnā l-ḥusnā (101). Al-Qummī [qummi] and al-Baḥrānī [bahrani_al_burhan] carry this through Abū al-Jārūd from al-Bāqir; al-Ṭabāṭabāʾī [tabatabai_al_mizan] judges the Shīʿī recension sounder than the Sunnī version, listing four defects in the latter (the anachronistic naming of ʿUzayr, the false claim that Jews "worship" ʿUzayr, the late clarification, and the irrelevant Zukhruf link), and citing Ibn Ḥajar that one widespread form "has no basis." Ṭabarsī [tabarsi_majma_al_bayan] and al-Ṭūsī [tusi_al_tibyan] preserve the same exchange with the grammatical and lexical apparatus — the ḥaṣab/ḥaṭab/ḥaḍab recitations, al-ḥadab, al-nusūl, and the syntax of fa-idhā hiya shākhiṣatun.

The sharpest Shīʿī divergence is over al-ḥusnā (101) and the Great Terror (103). Where the Sunnī-leaning glosses in Ṭabarsī [tabarsi_majma_al_bayan] and al-Ṭūsī [tusi_al_tibyan] read "those promised Paradise" (or ʿĪsā/ʿUzayr/angels), al-Baḥrānī [bahrani_al_burhan] assembles a dense dossier — ʿAlī reciting the verse and saying "I am of them," Ibn ʿUmar applying it to ʿAlī, and the long "Yā ʿAlī" ḥadīth — making al-ḥusnā the walāyat ʿAlī and his Shīʿa the secure ones on the Day of Terror; al-Qummī [qummi] states flatly that al-ḥasana "is the walāya of ʿAlī," and al-Ṭabāṭabāʾī [tabatabai_al_mizan] reports the Amālī al-Ṣadūq tradition while clarifying that "revealed concerning them" means the verse applies to them among others.

On al-sijill (104) the sources display the classic triad, faithfully recorded: the scroll/record (Ibn ʿAbbās, in Ṭabarsī [tabarsi_majma_al_bayan] and al-Ṭūsī [tusi_al_tibyan], and the lexical sense al-Ṭabāṭabāʾī [tabatabai_al_mizan] prefers via al-Rāghib — the heaven "rolled up" into the treasuries of the Unseen); the recording-angel (al-Qummī [qummi] and al-Baḥrānī's [bahrani_al_burhan] angel "al-Sijill" under Ismāʿīl); and a scribe of the Prophet.

The inheritance of the earth (105) is the passage's other great node. Ṭabarsī [tabarsi_majma_al_bayan] and al-Ṭūsī [tusi_al_tibyan] give the spread — the earth of Paradise, or the conquests of Muḥammad's umma — but both also transmit Abū Jaʿfar al-Bāqir: the inheritors are the companions of the Mahdī at the end of time (al-Ṭūsī: a promise of the whole earth). Al-Qummī [qummi] and al-Baḥrānī [bahrani_al_burhan] make this explicit (the Qāʾim / Āl Muḥammad / "they are we... they are our Shīʿa"), and al-Ṭabāṭabāʾī [tabatabai_al_mizan] keeps the verse unrestricted over both inheritances while affirming the Mahdī reports as mutawātir. On 107 he and Ṭabarsī [tabarsi_majma_al_bayan] agree the raḥma reaches even the disbeliever (spared the older nations' fate), closing on the Dalāʾil ḥadīth, "I am but a mercy bestowed."

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