Synthesis: Sūrat al-Ḥajj 23–33

Triangulated across 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] — all five present for this passage.

Human-review flags: al-Mīzān [tabatabai_al_mizan] is flagged needs_human_review: its two units are coarse (covering 17–24 and 25–37), so its long excursus on the "benefits" of Ḥajj and its exposition of vv.34–37 were faithfully condensed, never expanded.

What the passage says. The segment pivots from the believers' reward — gardens, gold-and-pearl bracelets, silk (23), guidance "to good speech" and "to the path of the All-Laudable" (24) — to a long Ḥajj pericope: the threat against those who bar from al-Masjid al-Ḥarām "which We made for the people, the resident and the visitor being equal" (25); Abraham being shown the site of the House and bidden to purify it (26); the proclamation of the Ḥajj and pilgrims arriving "on every lean camel from every deep ravine" (27); the "known days," the Name of God over the sacrificial animals, and feeding the destitute (28); doing away with tafath, fulfilling vows, and circling "the Ancient House" (29); magnifying God's sacrosanct ordinances and shunning idols and "false speech" (30); being ḥunafāʾ with the parable of the polytheist fallen from the sky (31); and magnifying the shaʿāʾir, with the sacrificial camels' "benefits until a stated term" (32–33).

How the present sources read it. On v.24's "good speech / path of the All-Laudable," al-Qummī [qummi] and al-Baḥrānī [bahrani_al_burhan] give the characteristic Imāmī reading — tawḥīd and ikhlāṣ, and "the walāya" — with al-Baḥrānī naming Jaʿfar, Ḥamza, Salmān, Abū Dharr, al-Miqdād and ʿAmmār as those "guided to the Commander of the Faithful." al-Mīzān [tabatabai_al_mizan] reads it more lexically (speech "with no foulness," echoing 10:10) yet cites the very same Qummī gloss, showing the tradition's layering. al-Ṭūsī [tusi_al_tibyan] and Ṭabarsī [tabarsi_majma_al_bayan] preserve the alternative Sunnī-transmitted readings (the Qurʾān, faith, "lā ilāha illā Llāh").

The richest convergence is on v.25. All five tie "those who disbelieve... and bar" to Quraysh blocking the Prophet from Mecca (explicit in al-Qummī [qummi], al-Baḥrānī [bahrani_al_burhan] and al-Mīzān [tabatabai_al_mizan]; Ṭabarsī [tabarsi_majma_al_bayan] and al-Ṭūsī [tusi_al_tibyan] add al-Ḥudaybiya). On "sawāʾ al-ʿākif... wa-l-bād," Ṭabarsī [tabarsi_majma_al_bayan] and al-Ṭūsī [tusi_al_tibyan] document the qirāʾa split — Ḥafṣ reads sawāʾan (accusative), the majority sawāʾun (nominative) — both deriving the fiqh thesis that Meccan land cannot be owned and its houses not rented. al-Baḥrānī [bahrani_al_burhan] supplies the ḥadīth backbone: reports that Muʿāwiya was the first to hang doors on Mecca's houses, barring pilgrims from free lodging, with al-Mīzān [tabatabai_al_mizan] reproducing the same Tahdhīb report. On "ilḥād bi-ẓulm," the sources span literal-to-spiritual: Ṭabarsī/al-Ṭūsī [tabarsi_majma_al_bayan][tusi_al_tibyan] list shirk, deeming the forbidden lawful, even rebuking a servant; al-Baḥrānī [bahrani_al_burhan] gives Ṣādiqī reports that "every wrong is ilḥād" (even striking a servant) alongside the sectarian reading that it was revealed about those who "deviate concerning the Commander of the Faithful."

On the Abrahamic proclamation (26–27), al-Qummī [qummi] and al-Baḥrānī [bahrani_al_burhan] share a near-identical narrative of Abraham calling from the Maqām and being answered "from the loins of men," capped by the web-verified Isāf-and-Nāʾila report (the pair turned to stone for fornicating in the House, worshipped until the Conquest). al-Baḥrānī [bahrani_al_burhan] uniquely embeds the entire Farewell-Pilgrimage ḥadīth of Muʿāwiya ibn ʿAmmār. On the "known days" (28), the sources divide and say so openly: al-Baḥrānī [bahrani_al_burhan] preserves both Ṣādiqī positions (the ten / the days of tashrīq), and al-Mīzān [tabatabai_al_mizan] adjudicates that the verse best fits tashrīq, per the Imāms.

Tafath and "the Ancient House" (29) show the same exoteric/esoteric duality. al-Qummī [qummi], Ṭabarsī [tabarsi_majma_al_bayan] and al-Ṭūsī [tusi_al_tibyan] read tafath as shaving/grooming and the rites; al-Baḥrānī's [bahrani_al_burhan] long dossier juxtaposes the literal (nail-trimming, the ḥufūf of perfume) with Dharīḥ al-Muḥāribī's bāṭin gloss — tafath = "meeting the Imām," vows = "those rites" — which al-Ṣādiq validates by the ẓāhir wa-bāṭin principle. On why "ʿatīq," the major sources stack three etymologies — freed from ownership, freed from the Flood, the oldest house; al-Mīzān [tabatabai_al_mizan] notably rejects the "freed from tyrants" report on historical grounds (the Kaʿba was in fact later demolished).

For 30–31, the Qummī-Baḥrānī tradition fixes "abomination of idols" = chess and "false speech" = singing (al-ghināʾ) via repeated isnāds [qummi][bahrani_al_burhan], Ṭabarsī/al-Ṭūsī [tabarsi_majma_al_bayan][tusi_al_tibyan] adding gambling and "false witness equals shirk." On the shaʿāʾir (32–33), all five converge — guided by the Imāms in al-Mīzān [tabatabai_al_mizan] — that the symbols are the sacrificial camels (budn), magnifying = fattening them, "benefits" = humane riding and milking until sacrifice "at the Ancient House" [qummi][tusi_al_tibyan][bahrani_al_burhan].

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