Synthesis: Sūrat Ṣād 65–88

Triangulating Ṭabarsī's Majmaʿ al-Bayān [tabarsi_majma_al_bayan], the Tafsīr of al-Qummī [qummi], al-Ṭūsī's al-Tibyān [tusi_al_tibyan], al-Baḥrānī's al-Burhān [bahrani_al_burhan], and al-Ṭabāṭabāʾī's al-Mīzān [tabatabai_al_mizan]. All five are present for this passage; the published Enlightening Commentary runs alongside.

What the passage says. The sūra's final movement turns from the disputing damned to the Prophet's own mandate: "I am only a warner," and the call to tawḥīd — al-Wāḥid al-Qahhār, Rabb al-samāwāt, al-ʿAzīz al-Ghaffār (65–66). It names a "mighty tiding" (nabaʾ ʿaẓīm) people shun (67–68), the Prophet's prior ignorance of "the Exalted Assembly" (al-malaʾ al-aʿlā) and its dispute (69–70), then the Adam–Iblīs drama: creation from clay and min rūḥī, the universal prostration, Iblīs's arrogant exception (71–74); the interrogation over khalaqtu bi-yadayya, anā khayrun minhu, the expulsion and curse (75–78); the respite ilā yawmi l-waqti l-maʿlūm, Iblīs's oath to mislead all illā ʿibādaka… al-mukhlaṣīn (79–83); God's decree to fill Hell (84–85); and the closing disavowal of any wage or pretension, the Qurʾān as "reminder to the worlds," "you shall know its tiding after a time" (86–88).

Tawḥīd and the names. al-Ṭabāṭabāʾī [tabatabai_al_mizan] reads 65–66 as a compact argument: lā ilāha illā Allāh negates every rival deity; al-Wāḥid al-Qahhār grounds worship in God's essential self-sufficiency and the creation's essential submissiveness; Rabb al-samāwāt adds the unity-of-governance proof; al-ʿAzīz al-Ghaffār pairs the might that alone warrants worship with the forgiveness that makes drawing-near possible. Ṭabarsī [tabarsi_majma_al_bayan] and al-Ṭūsī [tusi_al_tibyan] gloss the names more lexically (al-Qahhār = transcendent through limitless power; al-ʿAzīz = never overcome; al-Ghaffār despite His power to punish).

The "mighty tiding" — a major divergence. On nabaʾ ʿaẓīm (67) the Sunnī-transmitted views in Ṭabarsī and al-Ṭūsī take it as the Qurʾān (Ibn ʿAbbās, Qatāda, Mujāhid, al-Suddī) or the Resurrection (al-Ḥasan); al-Ṭabāṭabāʾī prefers the Qurʾān (best fitting the context), calling the Resurrection-reading "most remote." The Imāmī sources read it christologically of the Imāmate: al-Qummī [qummi] glosses it flatly as "the Commander of the Faithful," and al-Burhān [bahrani_al_burhan] stacks narrations — al-Kulaynī (Imām al-Bāqir: "God has no tiding mightier than me [ʿAlī]"), al-Ṣaffār (Sadīr: "the tiding is the Imāmate"), Ibn Ibrāhīm — all rendered here strictly as-attributed. The Enlightening Commentary follows this line, citing Aṭyab al-Bayān that wilāya is the "spirit" of Islam.

The malaʾ aʿlā dispute. All three discursive tafsīrs link 69 to the angels' colloquy at innī jāʿilun fī l-arḍi khalīfa (al-Baqara 30). Ṭabarsī and al-Ṭabāṭabāʾī both transmit the Ibn-ʿAbbās ḥadīth that the Assembly disputed over kaffārāt and darajāt — but al-Ṭabāṭabāʾī adds a critical caveat: "the context of the verse refuses to conform" to that ḥadīth. al-Qummī's and al-Burhān's long miʿrāj narration relocates the exchange to the Lote-Tree, where the dispute resolves into the designation of ʿAlī as waṣī — again as-attributed.

Adam, the spirit, and bi-yadayya. On 71–72 the sources converge: min rūḥī is an honorific attribution (al-Ṭūsī's lexical excursus derives rūḥ from rīḥ), and the prostration is worship of God that nonetheless honours Adam. The sensitive phrase khalaqtu bi-yadayya (75) is unanimously read against anthropomorphism. Ṭabarsī attributes "I undertook his creation directly" (al-Jubbāʾī, Mujāhid) and "by My power" (Abū Muslim), with poetic shawāhid for yad(ān) = capacity; al-Ṭūsī takes the dual as intensified emphasis; al-Ṭabāṭabāʾī weighs four taʾwīls (special concern ≈ mā ʿamilat aydīnā Yā Sīn 71, which he favours; power; the two favours; body/spirit) and rejects the body-limb readings as textually unsupported. al-Burhān supplies the explicit creedal narrations: al-Riḍā and al-Bāqir ("the hand is power and favour"), and the Yūnus b. Ẓabyān ḥadīth in which Imām al-Ṣādiq excommunicates the mushabbiha outright. The Enlightening Commentary cites Imām al-Ṣādiq that the "two hands" are power and knowledge.

Iblīs's fallacy, al-ʿālīn, and the respite. On anā khayrun minhu (76) al-Burhān and al-Qummī carry the famous anti-qiyās tradition: Imām al-Ṣādiq tells Abū Ḥanīfa "the first to reason by analogy was Iblīs," and even insists "Iblīs lied — fire's very origin is from clay" (Yā Sīn 80). On al-ʿālīn (75) al-Ṭabāṭabāʾī reports a class higher than the prostrating angels; al-Burhān's Abū-Saʿīd ḥadīth names them the Five of the Kisāʾ. On yawm al-waqt al-maʿlūm (81) the sources split: al-Ṭabāṭabāʾī reads it as the last day of human disobedience before the Raising (distinct from the day Iblīs requested), while al-Qummī and al-Burhān give the distinctive eschatological gloss — the day the Prophet slaughters Iblīs upon the Rock in Jerusalem, and al-ʿAskarī (in al-Burhān) ties al-rajīm to the Qāʾim's future stoning of him — all as-attributed. On al-mukhlaṣīn (83) the fatḥa/kasra reading is noted (those God made pure vs. those who purified their worship). On 86, al-Burhān (Abū Ḥamza) again reads the "tiding" of baʿda ḥīn as the rising of the Qāʾim; Ṭabarsī, al-Ṭūsī, and al-Ṭabāṭabāʾī list death, Badr, or the open-ended sense, with al-Bukhārī's Ibn-Masʿūd report on al-mutakallifīn preserved.

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