Synthesis: Sūrat Maryam 1–15

Triangulated from Ṭabarsī (Majmaʿ al-Bayān), al-Qummī, al-Ṭūsī (al-Tibyān), al-Baḥrānī (al-Burhān), and al-Ṭabāṭabāʾī (al-Mīzān); the published Enlightening Commentary is carried alongside.

Human-review flags: al-Baḥrānī [bahrani_al_burhan] — a long run of near-identical "the heavens wept" narrations (entries 6840–6854) was condensed; al-Mīzān [tabatabai_al_mizan] — a single coarse unit (~44k chars) whose inheritance-polemic, narration section, and Gospel/martyrdom appendices were faithfully condensed, not expanded.

What the passage says. After the disconnected letters Kāf-Hāʾ-Yāʾ-ʿAyn-Ṣād, the sūra opens onto the mercy shown to Zachariah: his secret cry in old age (his bones feeble, his head ablaze with white), his fear of unworthy kinsmen and his barren wife, and his plea for an heir to inherit "from me and from the House of Jacob." The answer is a son named Yaḥyā — a name without precedent — Zachariah's wonder, the sign of three speechless nights, his gesture to his people to glorify God, and then the charge to the boy John to "take the Book with power," with the gifts of judgement-in-childhood, compassion, purity, piety, filial devotion, and a threefold peace at birth, death, and resurrection.

How the present sources read it. On the muqaṭṭaʿāt, Ṭabarsī [tabarsi_majma_al_bayan] and al-Ṭūsī [tusi_al_tibyan] supply matching qirāʾāt and ḥujja apparatus — the imāla of hāʾ/yāʾ, the concealment of the nūn of ʿayn by all save Ḥafṣ, and the jazm vs rafʿ of "may inherit" — and both relay Ibn ʿAbbās's reading of each letter as an attribute of God. Al-Qummī [qummi] and al-Baḥrānī [bahrani_al_burhan] turn this into doctrine through narration: KHYʿṢ as "the Sufficient, the Guide, the Patron, the Knowing, the Truthful of promise" (al-Baḥrānī giving the full Sufyān al-Thawrī←al-Ṣādiq chain), and a striking ʿAskarī/al-Qāʾim tradition reading the letters a second way as a coded foretelling of Karbalāʾ (Kāf=Karbalāʾ, Hāʾ=the Family's destruction, Yāʾ=Yazīd, ʿAyn=thirst, Ṣād=patience) — the same Ḥusaynī register the Enlightening Commentary records.

The sharpest convergence is over "who may inherit from me." Ṭabarsī, al-Ṭūsī, and al-Ṭabāṭabāʾī all argue, against the prophethood-and-knowledge reading, that the inheritance is material: al-Ṭūsī and Ṭabarsī reason that "make him pleasing" would be idle if the heir were already a prophet, and that fear of the kinsmen befits only property; al-Mīzān frames "an heir" as a mere qarīna designating "the child" (cf. the Āl ʿImrān parallel "a goodly progeny"), insisting that prophethood, being a non-transferable gift, cannot be the object of inheritance even while the bequest of wealth can. Al-Mīzān and al-Baḥrānī both anchor this in the Fadak controversy — al-Baḥrānī via the Mūsā b. Jaʿfar tradition that ties Zachariah's plea to the coming Imamate of ʿAlī's line, al-Mīzān via Fāṭima's Iḥtijāj argument and a sustained rebuttal of the Sunnī "prophets bequeath nothing" ḥadīth.

On Yaḥyā's uniqueness ("no namesake before him"), the four Arabic sources agree on two glosses — no prior bearer of the name, or samiyy = "a like" (cf. 19:65) — and al-Qummī, Ṭabarsī, and al-Baḥrānī all couple it to the parallel uniqueness of al-Ḥusayn, with the heavens weeping red over the two alone for forty mornings. On the sign, all read the muteness as a divine token distinguishing true revelation from satanic suggestion, with the tongue freed only for God's praise (al-Baḥrānī's Tafsīr al-Nuʿmānī classing v. 11's gesture as "the revelation of indication"). On "compassion from Us," al-Baḥrānī and al-Mīzān share the tender al-Bāqir tradition — "when he said O Lord, God said At Your service, O Yaḥyā" — which Ṭabarsī lists among five lexical options, al-Mīzān refining ḥanān (with "from Us") to an unfamiliar divine drawing-near and reading zakāt as spiritual growth.

A genuine divergence in the fetched primary texts: Ṭabarsī's Arabic gives Qatāda's report of Zachariah's age as "over ninety," al-Ṭūsī's as "over seventy" — each rendered as found, the discrepancy lying in the sources, not the translation. Al-Mīzān alone extends to a full Qurʾānic biography of both prophets and a verbatim Gospel-of-Luke birth narrative plus the Herod/Herodias beheading, all web-cross-checked against Luke 1 and Matthew 14 / Mark 6.

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