Synthesis: Sūrat al-Anbiyāʾ 30–41

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 Ṭabāṭabāʾī (al-Mīzān) [tabatabai_al_mizan], with the published Enlightening Commentary [enlightening_commentary] — all six present for this passage.

Human-review flags: al-Mīzān [tabatabai_al_mizan] is flagged needs_human_review. Its two fetched units are coarse (covering 21:16–33 and 21:34–47), so only the 30–41 spans were translated, and its dense lexical–philosophical excursus on al-nafs (21:35) — including the rebuttal of al-Rāzī on whether "every soul shall taste death" is general to all living things — was faithfully condensed into a bracketed digest rather than rendered word-for-word. Nothing was added; the original_ar is the joined 30–41 Arabic.

What the passage says. The sūrah turns from polemic to the signs of creation: the heavens and earth were once "sewn together" (ratq) then "unstitched" (fatq), and every living thing made from water (30); firm mountains steady the earth and broad passes guide travellers (31); the sky is a "guarded roof" whose signs are ignored (32); sun, moon, night and day each "swim" in an orbit (33). It then pivots to mortality and judgment: no human was granted immortality, so the Prophet's death would not save his mockers (34); every soul tastes death, tried with ill and good (35). The disbelievers mock him for disparaging their idols while denying the All-Merciful (36); man is "created of haste," demanding the threatened signs (37–38) — though if they knew the Fire that will engulf face and back (39) and strike them suddenly (40) they would not hasten; and earlier messengers too were mocked, only for the mocked-at doom to encircle the scoffers (41).

How the present sources read it. On ratq/fatq (30) the sources split along a fertile line. Ṭabāṭabāʾī [tabatabai_al_mizan] lays out the choice: either "sewing" is the cosmic non-distinction of heaven from earth and "unstitching" their separation — a reading he expands from the recurring separation of generated bodies and modern element-theory — or it is the sky's not-raining and the earth's not-sprouting, unstitched by rain and growth. He notes the second is supported by "every living thing from water," and rejects the bare ḥudūth-argument as useless against idolaters who already concede a Creator; the real proof is that governance is inseparable from creation. Ṭabarsī [tabarsi_majma_al_bayan] and Ṭūsī [tusi_al_tibyan] report the same options briefly. The Imāmī narrators decisively favour the rain reading: al-Qummī [qummi] and al-Baḥrānī [bahrani_al_burhan] both carry Imām al-Ṣādiq's cosmogony to al-Abrash al-Kalbī (Throne on water, winds beating foam into the Kaʿba's site, smokeless smoke forming the sky), ending "the sky sewn shut not raining, the earth not sprouting." Al-Baḥrānī stacks seven reports — al-Bāqir rebuking a Syrian scholar ("Seek forgiveness!") for imagining literal physical fusion, the same Imām silencing the Muʿtazilī ʿAmr b. ʿUbayd, and the Prophet glossing "every living thing from water" by the merit of his Household (a distinctively Shīʿī application, recorded strictly as attributed). Ṭabāṭabāʾī independently cites that same ʿAmr b. ʿUbayd exchange (via al-Iḥtijāj) and the Nahj al-Balāgha phrase "He unstitched, after the sealing…," converging with al-Baḥrānī on the no-rain/no-plants sense.

On kullun fī falakin yasbaḥūn (33) the three Arabic commentators agree almost verbatim: falak is the orbital course, yasbaḥūn = "run/revolve," and the rational-being plural is used because God ascribes to the bodies the act of rational beings (all cite Q 12:4, "I saw them prostrating"). Ṭabāṭabāʾī adds that night is "the conical shadow clinging to the earth," each body on its own path — which the Enlightening Commentary [enlightening_commentary] develops with four-seasons and earth's-shadow interpretations.

The sources cohere on the moral verses. On "every soul shall taste death," tried with ill and good (35), Ṭabarsī, al-Baḥrānī and the Enlightening Commentary preserve the same ʿAlī tradition: good is health and wealth, ill is sickness and poverty; al-Qummī and al-Baḥrānī attach the occasion of God consoling the grieving Prophet over his Household's fate. On "man created of haste" (37) all four Arabic sources juxtapose the two poles — Adam (al-Suddī: the spirit reaching his knees, he tried to rise; Mujāhid: the rush of Friday's end) versus mankind's innate haste (Qatāda) — Ṭabarsī and Ṭūsī adding the "inversion," "clay" and "Be!"-command glosses; Ṭabāṭabāʾī reads hyperbole and a divine making-light of the mockers. On 39–41 Ṭabāṭabāʾī gives the finest image: this Fire seizes the inward as the outward, "with them as their own selves are with them," allowing neither evasion nor respite — while all read 41 as consolation to the Prophet.

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