The doctrine of the resurrection (maʿād) is one of the fundamental theological tenets in Islam, discussed from various theological, philosophical, and exegetical dimensions. Despite the significance of this subject, to date, no comprehensive comparative study has examined the intellectual foundations and outcomes of Alūsī and ʿAllāmah Ṭabāṭabāʾī’s perspectives in this domain. The present research employs a descriptive-analytical method and, through an in-depth survey of exegetical sources particularly the prominent commentaries Rūḥ al-Maʿānī and al-Mīzān seeks to address this scholarly gap by investigating the views of these two eminent exegetes regarding resurrection (maʿād) and the intermediate state (barzakh). It aims to answer the central question: What are the respective viewpoints and interpretive approaches of Alūsī and ʿAllāmah Ṭabāṭabāʾī concerning resurrection, barzakh, and their related discussions? The findings of this study indicate that Alūsī primarily adopts a theological and rationalist approach such as qiyās al-awlawiyya (analogy of primacy) to establish the possibility of resurrection. In contrast, ʿAllāmah Ṭabāṭabāʾī, with a philosophical and intuitive orientation, regards resurrection not merely as a theological proposition, but as an ontological reality that is, the return of all existents to God, rooted in the principle of divine action (tawḥīd afʿālī). Furthermore, Alūsī largely defines resurrection as the realm of retribution (dār al-jazāʾ) and restricts the scope of gathering (ḥashr) to humans alone; whereas ʿAllāmah Ṭabāṭabāʾī, with a more comprehensive outlook, considers ḥashr to encompass all beings ranging from the inanimate and the plant world to animals.