Synthesis: Sūrat al-Ḥajj 34–48

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 English Enlightening Commentary [enlightening_commentary]. All five Arabic sources speak; none is silent.

Human-review flags: al-Mīzān [tabatabai_al_mizan] is flagged needs_human_review — its fetched units are coarse (vv. 25–37 and 38–57), so its vast argument on vv. 34–48 was condensed faithfully and its vv. 49–57 material (the gharānīq report, nubuwwa/risāla) was excluded as out-of-passage. No translation doubt; the flag marks the condensation only.

What the passage says. It moves from cultic law to the theology of struggle. Every nation was given a mansak — a rite of sacrifice — so that one God alone is invoked (34); the mukhbitīn (humble-hearted) are defined by four traits (35); the budn (sacrificial camels) are "symbols of Allah," slaughtered standing in rows, ṣawāffa (36); yet "neither their flesh nor their blood reaches Allah, only your piety does" (37). Then the pivot: Allah defends the believers (38), and permission is given to those who are fought, because they were wronged (39) — the expelled who said only "Our Lord is Allah" (40), and the clause that without God's repelling of some people by others "cloisters, churches, synagogues and mosques" would be demolished. Empowered believers establish prayer, alms, and enjoining-good (41); past deniers were destroyed (42–45); hearts, not eyes, go blind (46); and "a day with your Lord is as a thousand years" (47–48).

How the present sources read it. On the sacrifice, the sources converge tightly. Ṭabarsī [tabarsi_majma_al_bayan], al-Ṭūsī [tusi_al_tibyan] and al-Mīzān [tabatabai_al_mizan] all gloss ṣawāff as the camel bound and standing for slaughter, and read v. 37 as the lesson that the rite's value is the inward piety it carries, not the meat — Ṭabarsī adding the Jāhilī custom of smearing the Kaʿba with blood, which al-Mīzān frames as dafʿ al-dakhl (forestalling the objection that God could "need" the offering). On the disputed pair al-qāniʿ / al-muʿtarr, all four classical sources record the same spread of opinions; al-Qummī [qummi] and al-Burhān [bahrani_al_burhan] preserve the Imāmī gloss (the qāniʿ is content and does not protest; the muʿtarr approaches) and the one-third division of the meat.

The interpretive weight falls on v. 39. Ṭabarsī [tabarsi_majma_al_bayan] and al-Ṭūsī [tusi_al_tibyan] both state explicitly that this is "the first verse revealed concerning fighting," with the same sabab al-nuzūl: persecuted Companions repeatedly came to the Prophet bloodied, were told to be patient, and were granted leave to fight only after the Hijra — a reading al-Mīzān [tabatabai_al_mizan] defends against the rival candidates 2:190 and 9:111, arguing the explicit udhina and the surrounding preparation mark Ḥajj 39 as primary. Here the Imāmī sources diverge sharply from the grammatical-historical reading: al-Qummī [qummi] and the dense narration-cluster in al-Burhān [bahrani_al_burhan] carry traditions referring "those who were expelled" first to ʿAlī, Jaʿfar and Ḥamza, then "running on" (jarat) in al-Ḥusayn and the Qāʾim who rises to avenge Karbala (al-Ṭaff). Ṭabarsī and al-Mīzān note the same Bāqirian "it was revealed of the Emigrants and ran on in the Family of Muḥammad," but al-Mīzān insists the ruling of jihād is universal and cannot be confined to named individuals, treating such reports as illustrative jary, not restriction.

On v. 40's repelling-clause, Ṭabarsī [tabarsi_majma_al_bayan], al-Ṭūsī [tusi_al_tibyan] and al-Mīzān [tabatabai_al_mizan] agree the four edifices belong to successive communities (ṣawāmiʿ of ascetics, biyaʿ churches, ṣalawāt Jewish synagogues, masājid of Islam), differing only on which law owns which — and al-Mīzān universalizes "repelling" beyond war to an innate law of self-defence, war being the last resort "like cautery." al-Burhān [bahrani_al_burhan] adds a distinctly Imāmī reading via Ḥumrān and Sharaf al-Dīn al-Najafī: the "repelled-for" are the Imams whose patience averts a wholesale slaughter that would collapse all three laws. On vv. 45–46, al-Qummī [qummi], al-Ṭūsī [tusi_al_tibyan] and al-Burhān [bahrani_al_burhan] preserve the famous parable — the "abandoned well" as the hidden/silent Imam and the "lofty palace" as the manifest/speaking Imam — while the literal sense (ruined wrongdoing towns, dead wells, empty palaces) is shared by all. On v. 47, Ṭabarsī [tabarsi_majma_al_bayan] and al-Ṭūsī [tusi_al_tibyan] list three readings of "a day as a thousand years," and al-Mīzān [tabatabai_al_mizan] privileges the divine-forbearance sense (time is equal to God; He does not hasten) tied to v. 48 — a reading the English Enlightening Commentary [enlightening_commentary] echoes alongside the Hereafter-length and Prophetic "poor enter Paradise 500 years before the rich" reports found in al-Burhān.

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