Synthesis: Sūrat al-Aḥzāb 59–73

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], and al-Ṭabāṭabāʾī (al-Mīzān) [tabatabai_al_mizan]; all five speak to this closing passage.

Human-review flags: al-Burhān [bahrani_al_burhan] — the long al-Mufaḍḍal b. ʿUmar cosmogonic narration is condensed in its middle and so flagged. al-Mīzān [tabatabai_al_mizan] — a coarse, two-unit source whose 33:49–58 material lies outside the passage (summarized) and whose long philosophical objection-runs on the amāna are condensed; flagged.

What the passage says. The sūra closes by returning to the social order of Medina and then ascending to cosmology. 33:59 bids the Prophet's wives, daughters, and the believing women yudnīna ʿalayhinna min jalābībihinna — to draw their outer garments over them so as to be recognized and not molested. 33:60–62 threatens the hypocrites, the diseased-hearted, and the alarmists (al-murjifūn) with expulsion and slaughter if they persist — sunnat Allāh. 33:63–68 turns to the Hour (known to God alone), the cursed disbelievers in the Fire, and their cry that sādatanā wa-kubarāʾanā — "our chiefs and great ones" — misled them. 33:69 warns the believers not to be ka-lladhīna ādhaw Mūsā. 33:70–71 commands qawlan sadīdan. 33:72 presents the Trust (al-amāna) to the heavens, earth, and mountains, who decline it, while ḥamalahā l-insān. 33:73 gives the purpose: punishment of the hypocrites, mercy to the believers.

The jilbāb (33:59). All four exegetes converge on the sabab and split only on the garment's referent. Ṭabarsī [tabarsi_majma_al_bayan] and Ṭūsī [tusi_al_tibyan] record three lexical glosses — al-Ḥasan's mulāʾa/malāḥif (an enveloping wrap), Ibn ʿAbbās and Mujāhid's miqnaʿa (head-covering distinguishing free women from bondmaids), and al-Jubbāʾī/Abū Muslim's broad "clothes, shift, and khimār." Qummī [qummi] and al-Burhān [bahrani_al_burhan] (quoting ʿAlī b. Ibrāhīm) carry the concrete sabab: women harassed by young men on their night-walk to the mosque. al-Mīzān [tabatabai_al_mizan] adds the Umm Salama report that the Anṣār women then went out "as though crows were on their heads" from black wraps, and reads yuʿrafna as "known to be people of cover and uprightness" over the bondmaid-distinction reading, preferring the former.

The hypocrites and the Hour (33:60–68). The sources read the threefold target of 33:60 either as three groups or, as the Enlightening Commentary notes, as three qualities of the hypocrites. Here the Shīʿī taʾwīl first surfaces and must be reported as-attributed: Qummī [qummi] and al-Burhān [bahrani_al_burhan] gloss the turned-about faces of 33:66 as "those who usurped the right of the Family of Muḥammad," "the Messenger" as obedience "concerning the Commander of the Faithful," and al-sabīl of 33:67 as ʿAlī himself — readings entirely absent from Ṭabarsī and Ṭūsī, who keep 33:66–68 at the plain register of disbelieving followers and their leaders (Ṭūsī [tusi_al_tibyan] noting the view that 33:67 fell on "the twelve who fed the disbelievers at Badr"). The qirāʾāt — sādatinā vs sādātinā, kabīran (bāʾ) vs kathīran (thāʾ) — are preserved by Ṭabarsī and Ṭūsī.

Hurting Moses (33:69). Ṭabarsī [tabarsi_majma_al_bayan] and Ṭūsī [tusi_al_tibyan] lay out four-to-five sabab positions: the rumor that Moses killed Aaron (ʿAlī, Ibn ʿAbbās); the leprosy/adar slander refuted by the moving rock (Abū Hurayra); Qārūn's hired woman (Abū al-ʿĀliya); and the charge of sorcery and madness (Abū Muslim) — Ṭūsī uniquely adding the hypocrites' fault-finding over the Prophet's marriage to Ṣafiyya. al-Mīzān [tabatabai_al_mizan] stresses that fa-barraʾahu proves the injury was calumny, and links the Prophet's parallel hurt to the Zayd–Zaynab affair. Qummī and al-Burhān again append the wilāya register ("do not injure the Messenger concerning ʿAlī and the Imams").

The Trust (33:72) — the passage's hinge. Two readings diverge sharply, and the synthesis only describes them. The mainstream reading is carried by Ṭabarsī [tabarsi_majma_al_bayan] and Ṭūsī [tusi_al_tibyan]: the amāna is taklīf — the obligations and prescriptions of the religion (Abū al-ʿĀliya, Ibn ʿAbbās, Mujāhid), the binding contract (Ṭūsī tying it to awfū bi-l-ʿuqūd), with al-Zajjāj's and al-Balkhī's gloss that "bearing" idiomatically means betraying, and that the offering is a figure (tamthīl) for the Trust's gravity. The Shīʿī taʾwīl is concentrated in al-Burhān [bahrani_al_burhan] and Qummī [qummi]: through Isḥāq b. ʿAmmār, al-Riḍā ("whoever claims it without right disbelieves"), Jābir, and the long al-Mufaḍḍal narration, the amāna is identified with the wilāya/imāma of ʿAlī and the Imāms, with ḥamalahā l-insān glossed as fulān / abū al-shurūr, and Qummī's Q 4:58 proof-text. al-Ṭabāṭabāʾī [tabatabai_al_mizan] mediates: he argues the Trust is al-wilāya al-ilāhiyya — the perfection of servitude attained through right belief and righteous deed — eliminating tawḥīd, the religion's mere details, and bare belief; and he expressly reads the narrations' "wilāyat Amīr al-Muʾminīn" as applying by jary wa-inṭibāq, not as love or imāma narrowly. 33:73 then closes the sūra on the division of Trust-bearers into hypocrite, polytheist, and believer.

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