Synthesis: Sūrat al-Nāziʿāt 1–14 (Six-Source Tafsīr Triangulation)

Sources present: al-Ṭabarsī, Majmaʿ al-Bayān [tabarsi_majma_al_bayan]; al-Ṭūsī, al-Tibyān [tusi_al_tibyan]; al-Qummī, Tafsīr al-Qummī [qummi]; al-Baḥrānī, al-Burhān [bahrani_al_burhan]; al-Ṭabāṭabāʾī, al-Mīzān [tabatabai_al_mizan]; An Enlightening Commentary [enlightening_commentary]. All six comment on this passage.

Human-review flags. [bahrani_al_burhan] (confidence 0.86) and [tabatabai_al_mizan] (0.85) are flagged. al-Burhān carries a distinctive taʾwīl/rajʿa reading reported, not endorsed; al-Mīzān here is my translation of the Arabic original, not the published Tawus Raja English (which is served as un-extractable vector images on almizan.org), so its author-label "tr. Tawus Raja" does not apply.

What the passage says

Five oaths (vv. 1–5) — by those that wrest out violently, draw out gently, glide, race ahead, and govern an affair — sworn to establish the certainty of the Resurrection. Then the Day itself: the first Quake and its Successor (vv. 6–7), trembling hearts and humbled eyes (vv. 8–9), the deniers' scoff that decayed bones cannot be "restored to the former state" (vv. 10–12), and the answer that it is but "a single shout" after which they stand on the open plain (vv. 13–14).

Convergence

1. The oaths are primarily about the angels. [tabarsi_majma_al_bayan], [tusi_al_tibyan] and [enlightening_commentary] all rank the angelic reading first — the angels who wrest out the souls of the wicked harshly and draw out the souls of the blessed gently — while honestly cataloguing the alternative readings (stars; warriors' bows; ships; the souls themselves). [tabatabai_al_mizan] presses this furthest into a principle: because the five verses form "one connected context whose parts resemble one another," it is unsound to scatter the referents (beasts, ships, spheres); all five describe the angels graded in their mediation of God's governance (tadbīr al-amr). [enlightening_commentary] reaches the same verdict on thematic grounds — the angelic reading best suits the surah's subject, Resurrection — and notes the philology: gharq is drawing a bow to its utmost (not "drowning").

2. The two Blasts. [tabarsi_majma_al_bayan], [tusi_al_tibyan] and [tabatabai_al_mizan] converge precisely: al-rājifa is the first Blast that kills all creatures, al-rādifa the second that raises them, all three anchoring the reading in Q 39:68. [enlightening_commentary] presents the same as the preferred view over the alternative (the quake of earth, then of sky).

3. The single, effortless shout. [tabarsi_majma_al_bayan] and [tusi_al_tibyan] gloss "a single shout" as one cry from Isrāfīl heard by the dead in the earth's belly; [enlightening_commentary] underscores the point — Resurrection costs God no "difficult and complicated action," only a command. On al-sāhira (v. 14) the four converge on "the surface/level plain of the earth," [enlightening_commentary] and [tabarsi_majma_al_bayan] adding that it is the gathering-plain of Judgment (named from sahar, sleeplessness).

Distinctive contributions

• [qummi] supplies a terse, symbolic key absent elsewhere: al-nāshiṭāt are "the disbelievers, brisk in this world" and al-sābiḥāt "the believers who glorify God" — moralising the oaths rather than reading them cosmologically. His al-sābiqāt = the believers' souls outstripping to Paradise (and the disbelievers' to the Fire) is corroborated where [bahrani_al_burhan] quotes him.
• [bahrani_al_burhan] adds the narrative register: the faḍl of the sūra (whoever recites it dies "quenched"), and al-Ṣādiq's moonlit-night saying that "the Governors are four" — Jibrāʾīl, Mīkāʾīl, Isrāfīl and the Angel of Death — grounding al-mudabbirāt amran (v. 5) in named archangels, a reading [tabarsi_majma_al_bayan] and [tabatabai_al_mizan] also record from ʿAbd al-Raḥmān b. Sābiṭ. Uniquely, al-Burhān preserves an Imāmī taʾwīl: al-rājifa = al-Ḥusayn, al-rādifa = ʿAlī, tied to the rajʿa and to Q 40:51 — reported here as al-Burhān reports it, without endorsement.

Friction

No source contradicts another on doctrine; the spread is interpretive breadth, not disagreement. The one methodological tension is [tabatabai_al_mizan]'s insistence on a single referent for all five oaths against the "anthology of views" method of [tabarsi_majma_al_bayan] and [tusi_al_tibyan], who preserve every reading without adjudicating. On al-ḥāfira (v. 10) all who treat it agree it denotes the original state/first life — the deniers' very phrasing, [enlightening_commentary] notes, betraying that they grasp exactly what they reject.