Synthesis: Sūrat al-Ḥajj 65–78

Triangulated from five non-silent sources: 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-Ṭabāṭbāʿī, al-Mīzān [tabatabai_al_mizan]; plus the published Enlightening Commentary [enlightening_commentary].

Human-review flags: al-Mīzān [tabatabai_al_mizan] is flagged needs_human_review. Its units are coarse (one covers vv.58–66, another vv.67–78); only the vv.65–78 portion was translated, and Ṭabāṭbāʿī's very long verse-by-verse exposition, methodological note, and narrative appendix were condensed faithfully — verify nothing was lost against the Arabic in original_ar.

What the passage says. The closing run of al-Ḥajj moves from cosmic signs (God subjecting the earth and ships, holding the sky from falling on the earth, 65; giving life, death, and life again, 66) to the polemic against associationism, and ends with the community's charter. Every nation has a rite they observe (67); the Prophet is told not to be drawn into dispute but to call to his Lord (67–68), for God judges on the Day of Resurrection (69) and records all in a Book (70). The idols have neither authority nor knowledge behind them (71); the famous fly parable (73) demolishes them — they cannot create a fly, nor even recover what a fly snatches — “feeble are the seeker and the sought.” They did not measure God with His true measure (74); God chooses messengers from angels and men (75–76); and the believers are charged to bow, prostrate, do good (77), and strive for God a true striving in the creed of your father Abraham, who named you Muslims — establishing prayer, zakāt, and holding fast to God (78).

How the present sources read it. On v.67's mansak, the philologists split: Ṭūsī [tusi_al_tibyan] and Ṭabarsī [tabarsi_majma_al_bayan] gather “way / rite / place of devotion / festival” (Ibn ʿAbbās, Mujāhid, Qatāda), while al-Mīzān [tabatabai_al_mizan] insists it is a verbal noun (worship), not a noun of place, and reads “every nation” as successive past communities — grounding the reply to the disbelievers in the abrogation of earlier laws. The Imami line diverges sharply: al-Qummī [qummi] and al-Baḥrānī [bahrani_al_burhan] transmit Mūsā ibn Jaʿar's report that the mansak is the Imam of each nation, identifying it with ʿAlī — a reading absent from the Sunnī-leaning lexical tafsīrs.

On the fly parable (73), all five converge on the idols' impotence, and Ṭabarsī [tabarsi_majma_al_bayan], Ṭūsī [tusi_al_tibyan] and al-Mīzān [tabatabai_al_mizan] preserve the two glosses of “seeker and sought”: Ibn ʿAbbās (seeker = fly / idol, with the reverse also reported) and al-Suddī/al-Ḍaḥḥāk (worshipper / worshipped). al-Mīzān [tabatabai_al_mizan] argues from context that the seeker is the idol (it “seeks” to create and to recover, failing both). The vivid occasion — Quraysh smearing the Kāʿba idols (Yaghūth, Yaʿūq, Nasr) with musk and ambergris until a green four-winged fly devoured it — is given by Ṭabarsī briefly [tabarsi_majma_al_bayan] and at length in al-Baḥrānī's al-Kāfī narration [bahrani_al_burhan], which al-Mīzān [tabatabai_al_mizan] also cites.

On v.71, Ṭūsī [tusi_al_tibyan] and al-Mīzān [tabatabai_al_mizan] agree the lack of a “helper” is itself part of the argument — had they proof or knowledge it would have helped them — al-Mīzān calling it “among the subtlest of Qurʿānic arguments.” On v.75–76, al-Mīzān [tabatabai_al_mizan] uniquely builds a doctrine of prophetic ʿiṣma (infallibility) from “what is before and behind them,” while al-Qummī [qummi] and al-Baḥrānī [bahrani_al_burhan] enumerate the chosen — Gabriel, Michael, Isrāfīl, the Angel of Death; the prophets and the legatees.

On v.78 the divergence is starkest. The lexical tafsīrs read jihād broadly (sincere striving, the soul, or the sword — Ṭabarsī [tabarsi_majma_al_bayan], Ṭūsī [tusi_al_tibyan]), with al-Mīzān [tabatabai_al_mizan] favouring the wider sense given the qualifier “for God.” On “He named you Muslims,” Ṭabarsī, Ṭūsī and al-Mīzān all record the huwa = Allah reading (Ibn ʿAbbās, Mujāhid) against the huwa = Abraham reading (Ibn Zayd), the first favoured. al-Baḥrānī's dense narration cluster [bahrani_al_burhan] — and al-Qummī [qummi] — restrict the chosen / the witnesses to the Family of Muḥammad (the thirteen: the Prophet, ʿAlī, and eleven of his sons), a reading al-Mīzān [tabatabai_al_mizan] meets halfway: the address is general in form, but al-ijtibāʿ in its true sense applies only to select individuals. The “no hardship in religion” (ḥaraj) clause is uniformly read as ease/concession, with al-Baḥrānī [bahrani_al_burhan] and al-Mīzān [tabatabai_al_mizan] adducing the ʿĀʼisha and ʿAbd al-Aʿlā reports glossing ḥaraj as “constriction.”

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