Synthesis: Sūrat al-Naml 83–93

Triangulated from: enlightening_commentary, tabatabai_al_mizan, tabarsi_majma_al_bayan, tusi_al_tibyan, bahrani_al_burhan (narrations), and qummi. All six sources are present; none is silent.

Human-review flags: bahrani_al_burhan — the large cluster reading al-ḥasana as the walāya of ʿAlī / love of the Ahl al-Bayt (and al-sayyiʾa as its denial), and the signs (93) as the returning Imams, is rendered strictly as-attributed and, where parallel, summarized.

The sūra closes with its eschatology: the gathering of a troop from every nation who denied the signs, and their rebuke did you deny My signs without knowledge? (83–85); the sign of the night for rest and day for seeing (86); the Trumpet, universal terror except whom God wills, and all coming humbled (87); the mountains one thinks fixed passing like clouds — the doing of God who perfected everything (88); the requital — the good-doer with better than it and secure from terror, the evil-doer cast face-first into the Fire (89–90); and the final self-declaration: I am but commanded to worship the Lord of this town… and to recite the Qurʾān… He will show you His signs (91–93).

The gathering (83). al-Ṭabāṭabāʾī [tabatabai_al_mizan] mounts a sustained argument — from the partitive min, the placement before the Trumpet-blast, and the contrast with We left none [18:47] — that this is not the Resurrection but the rajʿa, and rebuts the majority who make it the Day of Judgment. al-Ṭabarsī [tabarsi_majma_al_bayan] and al-Ṭūsī [tusi_al_tibyan] report the same rajʿa inference (al-Ṭabarsī defending it at length as the Imāmī consensus, while noting some read it figuratively), and Tafsīr al-Qummī [qummi] and al-Baḥrānī [bahrani_al_burhan] carry al-Ṣādiq's explicit it is in the rajʿa.

The Trumpet and the mountains (87–88). All four Arabic sources rehearse the three blasts (terror, swoon, rising) and gloss taḥsabuhā jāmidatan as the mountains moving imperceptibly like a vast army or spread cloud; al-Ṭabāṭabāʾī adds two striking readings — substantial motion (ḥaraka jawhariyya) and the earth's orbital motion — and the theological point that the world's ruin is in truth the perfecting of its order. On ṣunʿ Allāh… atqana kull shayʾ, al-Qummī and al-Baḥrānī gloss atqana as aḥkama / 'made excellent.'

The good deed and the terror (89–90). Here the sources most diverge in register. al-Ṭabarsī, al-Ṭūsī and al-Ṭabāṭabāʾī read al-ḥasana soberly — the word of tawḥīd, faith, obedience — al-Ṭabarsī preserving ʿIkrima's nothing is better than lā ilāha illā llāh and the tenfold-reward view, al-Ṭabāṭabāʾī noting the reward is 'better' because the end exceeds the means, and identifying the fazaʿ they are safe from with the greatest terror [21:103]. Tafsīr al-Qummī and al-Baḥrānī carry the dense Imāmī cluster (a dozen parallel reports, chiefly through Abū ʿAbd Allāh al-Jadalī) reading al-ḥasana as the walāya of ʿAlī and love of the Ahl al-Bayt — which al-Ṭabāṭabāʾī explicitly frames as jary wa-taṭbīq (application to a general verse), while also citing the Sunnī-transmitted gloss (Kaʿb ibn ʿUjra) that the ḥasana is the shahāda.

The close (91–93). All agree this town is Mecca and the Prophet is but a warner; al-Ṭūsī draws from whoever is guided… whoever strays a refutation of the Jabriyya. On He will show you His signs, al-Ṭabāṭabāʾī reads āyāt generally (all that compels acceptance), while al-Qummī and al-Baḥrānī read them as the Imams recognized in the rajʿa. The published enlightening_commentary [enlightening_commentary] closes the sūra devotionally on judgment and God's vigilance.

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