The 18 verses above speak of the blowing of the trumpet in 6 different manners. We have placed them in the serial order. Now that we have joined them all together we will turn to their explanation so that we can derive the meaning from their merger about the blowing of the trumpet.

The first verse speaks about the first and the s3eccond blowing of the trumpet and this is the only verse that both have been spoken about:

““The trumpet will be blown and all who exist in the heavens and on earth will swoon, except save whom who God wishes”

The author of Maqayis-ol-loghata has taken the word “Sa’iq” to mean a loud and terrifying sound or voice and he takes the word “saiqa” to mean the same. But since Saiqa (lightning) is the cause of destruction and death so it is taken to mean death alone. But Lisan-ol-Arab has taken the first meaning i.e. to swoon because of a loud voice and to lose the control of the mind.

He has taken the second meaning as death. According to some people he has taken only one meaning for Saiqa and that is death.

In this verse it means the sudden death that will over take all living things on this earth after the blowing of the trumpet “excepting those exempted by God”. But what does this mean? There is a dispute among the commentators about it. Some have taken it to mean the arch angels like Gabriel, Michael, Israphael, and Azazeal and some have taken it to refer to those martyrs who gave their lives in the way of God and another group includes the above angels together with those who carrying the throne of God.

What is clear that they too will taste death by the command of God and only He is the “Living one without death” and so will he remain? The verse 185 of Surah Al Imran says:

“Every one shall taste death.”

Verse 27 of Surah Rahman says: “The face of your Lord full of majesty and honor shall abide for ever.”

Then this verse speaks about the trumpet being blown as second time:

“Then there will be a second trumpeting and behold they will be standing and looking on.”

The word “soor’ here means a bugle or trumpet which was often used to signal stoppage for armies and caravans. Here it is used for the halting of the caravan of life and then ordering it to restart its journey. A detailed discussion by the grace of God will come later.

The second verse mentions the second blowing of the trumpet. It says:

““The Day the trumpet will be sounded they will be stricken with terror, those who are in the heavens and those who are on earth.”

Some commentators like Allama Tabatabai feel that it is not wrong to consider that this verse speaks about both the blowing of the trumpets but the verse says: “All will be present before God in humility” and this tells us that this is about the second trumpet. There is the clause of exception that says “excepting those whom God wishes” (We have explained this with the previous verse).

The third verse too speaks about the second trumpet which is the sounding of the Day of Reckoning. It says:

“The trumpet will be blown and behold from their graves they will come out rushing forward to their Lord.”

The commentators have reiterated that this is about the second trumpet and the following verse to say the same. Some people have raised the question that how will people rush forward to God when they are afraid of the accounting of their deeds?

 The answer says that this will be spontaneous beyond their control and this is how God will gather them in His court.

The 4th verse speaks about the blowing of the first trumpet after which every living thing on this earth and the heavens will die. It says:

““Then one blast is sounded on the trumpet. 14. The earth and the mountains are moved crushed by a single stroke.15. On that day shall the event come to pass.”

The word “Wahida” has been used twice in these verses which tell us that these events will be sudden and unforeseen. All these explanation and events are about God’s unlimited power for the entire universe will be devoid of life by the single blowing of a trumpet just as the great army stops and re-starts its march.

 The above verses speak about the first blowing of the trumpet though there is a hint about event of gathering and the book of deeds. This is because the events will take place after the complete death and the beginning of the Day of Reckoning and there will not be much time between them. This is why the Qura’n narrates the events that precede the end of the world and those that come immediately after at the same time.

As far as the interpretation of some scholars is concerned that this verse is about the second blowing of the trumpet we can say it is very far fetched because the verse that follows speaks about the destruction of the earth and the heavens. They have taken the verse that a far from this stage and given them this meaning while if we think over the verses that have been revealed about the event of the Day of Reckoning that these two events are at times described together. It is necessary that we should study the details and separate them.

The 5th verse speaks about the second blowing of the trumpet and says that all relationships and connections will seize after it.

The 5th verse clearly speaks about the second blowing of the trumpet because it is telling us that all relationships will cease after it is blown. It is said:

“Then when the trumpet is blown, there will be no more relationships between them that day, nor will one ask after another.”(2)

It should be clear that enquiring from each other about their conditions is only ceased after this second trumpet. The strange thing is that some commentators still persist that it is about the first trumpet.

Not asking each other as stated above will be because very one will be afflicted with his own problems and will have no time to think of others.

The question is that how are the above verses compatible with the other verses of the Qura’n that say that they will plead with each other asking for help as in verse 50 of Surah Saffat that says:

“They will turn to one another mutually questioning.”

Similar are the words of verse 21 of Surah Ibrahim that says:

“And they shall all appear before God then the weak will speak to the arrogant, “We were following you; now can you save us from the punishment of God?”

The answer to this question is clear when we study the other verses of the Qura’n that there are many stages of the Day of Reckoning and each stage has its own special features. We confirm this with a Hadith from the Messenger which is about the answer to this question:

“There are three places where man will forget everything but himself. 1. When he will be given his book of deeds. 2. When he will reach the scale that will judge his deeds. 3. When he will reach the Rubicon. (3)

The 6th and 7th verses speak about the second blowing of the trumpet. God in verse 99 of Surah Kahf says:

“On that day we shall leave them to surge like waves one on another.”

This will be because of the multitude of human beings, or because of their desperate attempt to seek a shelter or because of the chaos that will prevail. Some commentators have taken it to be the event of Dhulqarnain and the multitude of Gog and Magog (because of the verse before it) (4)

But this seems incorrect when we study the meaning of the verse that follows. (Reflect)

At the end the verse states:

“The trumpet will be blown and We shall collect them all together.”

The next verse 102 of Surah Ta-Ha states:

““The Day when the trumpet shall be sounded: that day We shall gather the sinful, bleary eyed.”

The plural of the word “Zurqa” is “Azraq’ and it means blue or bluish. This may refer to the bodies of the sinners becoming blue or that they become bleary eyed or a great thirst that effects the body tremendously (this is why this three interpretations have been given) but first seems more correct while the other two are symbolic.

The 9th and 10th verses too speak about the second blowing of the trumpet which is related to life and the Day of Reckoning. At one place the verse says: “The trumpet will be blown on the Day of Reckoning and you will come out in groups” and in Surah Qaf it says: “And the trumpet shall be blown and that will be promised day.”

The people will come in groups because each group will come with its leader whether it is a Prophet or some other or a group of sinners who have committed a particular sin will come together or that every nation will rise and come with its Apostle of God.

This is not contrary to the verse 95 of Surah Maryam that says: “And every one of them will come alone to Him on the Day of Resurrection.” because as we have said earlier there are different stages of the Day of Judgment. The people may possible come in groups then separate and be presented before God. (Reflect)

The word “Wa-iid” according to Raghib and other linguists means the promise of punishment but the word “Way-ad” includes rewards and punishments. The term is used to denote punishment because it is a warning to the sinners.

The 11th and 12th verses speak about a great event which will the shriek of death at the end of this world and the shriek of life at the beginning of the Day of Reckoning.

At one place there is a hint about the shriek resounding at the end of the world. It is said:

“they always question you about when God’s promise will be fulfilled? They suppose that this may be difficult for God. No this is not so. They do not wait but for the heavenly shriek to overtake them when they will be fighting for worldly things.”

This will not be something difficult; it is very easy and will soon take place as the Verse of Surah Yasin says:

““They will not wait but for a single blast: it will seize them while they dispute amongst themselves.”

The word “Say-hatyan” according to Raghib in Mafuradat means the splitting of cloth or wood with a sound. Then this word was used for every loud voice and also for some high point because a tall tree pleads for attention from the people.

Maqayis-ol-Loghata however says that it means “a loud voice’ and “Tasayyah” means splitting of wood and so the word actually was “Tasuuh” (Reflect)

The first shriek is taken to be the first blowing of the trumpet and the second shriek as the second blowing, by the commentators when the verse 51 of this Surah which is between these two verses speaks about the blowing of the trumpet and the dead rising from the graves. It can be said that there is no contrast between the two because it explains the first instant and it means that the second blowing of the trumpet is nothing a great shriek and everyone will placed before God.

All these interpretations describe the truth that the end of the world and the beginning of the hereafter is something very easy for God and expressing surprise for it is foolish. Everyone will die with that one shriek and then become dust. The other great shriek will give them a new life and rush to present themselves before God.

The 13th and the 24th verses again describe the two shrieks relating to death and life. The first verse says;

““They only wait for a single mighty blast which will brook no delay.”

There is a dispute among the commentators about the explanation of this verse. Some say it means the punishment in the world that destroys the pagans and the unjust like the people of Noah, the people of Lot, and other such people. Some other commentators say that this verse refers to the blowing of the trumpet. The first meaning is more apt for the earlier verses about the people of Noah, Aad, Thamud and others and the punishment meted out to them but keeping in mind that this is a warning for the pagans of Makkah we also quote verse 33 of Surah Anfal that says:

“Nor will He punish them while you are among them and while they seek God’s pardon”

So we cannot think of an annihilating punishment so the second meaning seems closer. (Reflect)

Does this explanation speak about the first blowing of the trumpet or the second? This too is disputed by the commentators but without doubt the style of the verse is more compatible with the first blowing. The verse says: “There is no escape from it.” And this is mostly said about the breath of death.

One Hadith of the Messenger also speaks about it as the first blowing of the trumpet. (5)

The word “Fawaq” according to the linguists means the gap of time between n two milking of the camels and it is often taken as the return. The word “Afaqa” is used for the unconscious people coming to senses because they return to good health. The purpose is that the shriek that will end the world will give no scope of escape to any one and all things will die in moments. A screen will be drawn between man and his past.

The next verse speaks about the shriek and the call of the Day of Reckoning it is said:

“And the trumpet shall be blown and that will be promised day.”

The commentators declare it to be the shriek that will come on the Day of Reckoning and this is also supported by the verse.

The word “Haqq” has been explained by late Tabrisi in Majmaul Bayan, Fakhruddin Razi in Tafsir Kabeer and Aloosi in Ruhul Ma’ani may be the raising of the dead but it is evident that the word here has been used in its literal sense or as explained by Al Mizan, a sure and certain death and the Day of Reckoning confirms this truth. The term “Yomul Khuruj” here means coming out of the graves.

As far as the listening of the shriek is concerned, the souls hear it before entering the body or that they will be alive the moment it happens and then man will hear its echoes, just as a loud noise is often made near the bedside of a sleeping person. There is a dispute among the commentators in this regard but the second meaning seems more apt.

The 15th verse introduces a new des c r i p tion by the use of the word “Nuqira”. The verse says:

“Then when the trumpet is sounded; truly it will be a hard day, far from easy for the disbelievers.”

According to the linguists “Nuqir’ means to pound something and “Minqar” is that by which it is pounded. Since pounded makes a sound so this word is used for creating a sound or the instrument such as the trumpet which creates a sound.

This is why one group of the commentators has taken it to mean “The blowing of the trumpet”. Here “Nuqir’ means to blow and “Naqoor” is the trumpet. (6)

It has also been said that the word is used here because the sound of the trumpet on the Day of Reckoning will be so terrifying that it will burst the ear drums and affect the brains.

This is about the second blowing of the trumpet and the proof is those verses that come after this describing the despicable conditions of the disbelievers. According to Fakhr Razi it may the first shriek (As suggested by some other commentators also) then that day will not be hard on the disbelievers because it is the day of death and freedom. The hard day is the Day of Reckoning with the shriek of life. (7)

The 16th verses introduce another des c r i p tion through the word “Saaakhkhah” and the verse says:

““At length there comes the deafening noise, that day a man shall flee from his own brother.”

The word “Saaakhkhah” is derived from Saakhkh”. According to Raghib this is a great sound that is greater then the one who makes it and according to Maqayis-ol-Loghata it is an ear splitting shriek. (8) Some commentators have taken it to mean the stoning of a person’s head and some have taken it to mean listening attentively. (9)

Anyway, it describes the blowing of the trumpet a second time. It is that great shriek which will be the sound of awakening and life and which will renew life of all the people and make them move towards the arena of the gathering. Every person will be so traumatized by his own predicament that he will avoid his brother, parents and even friends.

The 17th verse has given another des c r i p tion of the blowing of the trumpet. The word is “Qaariah” or a great clamor but what is this great clamor? The verse says:

“The Day of Clamor and what do you know about the Day of Clamor? The day when men will be like moths scattered about and the mountains will be like carded wool; then he whose (good) deeds will be heavy will have a good life.”

The word “Qaariah” is derived from “Qara’a” which means pounding something very hard and making a huge sound and this is why a hammer is called “Miqra’a”

The meaning of “Qaariah” has been explained by some commentators as a name of the Day of Judgment because the events on that will be hard and pounding and will crush the hearts into pieces.

Some commentators have said that this word includes all those events that occur from the first blowing of the trumpet to when all mankind will be gathered before God. (10)

The commentators unanimously agree that this word is one of the names of the Day of Reckoning. They have then given the reason for this name e.g. “This name is because of the first shriek with which all living things on the earth and the heavens will die.

Secondly this name is because of that great disaster that will engulf this world.

Thirdly, this is because of the various kinds of fear that afflict the heart.

Fourthly it is because of the pounding of the enemies of God in infamy. (11)

But when we study the next verse we understand that it is because of the first shriek which will terrify all mankind and then bring disaster, will destroy the mountains and then the other events of the Day of Reckoning have been mentioned periodically.

This des c r i p tion it is either a reference to the first shriek or is a part of it though there is a possibility that it speaks about the second shriek but this is not compatible with the arrangement of words in the verse for the verse says:

“A Day when men will be scattered like moths.” And this may refer to the first shriek. The words, “And the mountains will be like carded wool.” May refer to the first shriek.

The 18th verse too uses a new des c r i p tion and that is

“Zajrah”:

““Then it will be single cry and behold, they will begin to see.”

The Book answers those who express surprise about the resurrection “ Do not be surprised for it is not difficult there will be a shriek and suddenly they will all rise from the graves looking askance. “And behold, they will begin to see.”

The word “Zajrah” means to herd with a loud voice as you see them herding the camels. It is also used for throwing something very far and at times it is used to depict a sound. (12)

Zamakhshiri says that the word is used for herding.

The word “Yanzuruun” is used to denote staring fixedly or to look at one another or to wait for the final command of God.

This verse literally is telling us that this is about the shriek of life with which the dead will rise from the graves and be prepared for their accountability. Quite a few commentators have written about this.

It is generally known that the end of the world and the beginning of that world will begin with the great shriek. Some times the word “Sayyah” has been used and sometimes or “narjarah” or “Saakhkhah” or “Nuqir” has been used and the term “blowing of the trumpet” has been used in many places.

The lowing of the trumpet has not been explained in any of the verses and actually these verses are a brief mention of the events of the Day of Reckoning but as we will learn later this issue has been discussed in details in the Hadith. Though the complete des c r i p tion is still not available or that the whole situation cannot be explained because this is a secret of the hereafter and the people of this world are unable to grasp the total situation.

1. The word “ajdaas” is the plural of “Jadas” which means grave. The word “Yansilun” is derived from “Nasal” which means to walk fast. Raghib in Mafruradat says that it means to be separated and this is often taken for use about the progeny of Adam.

2. Tafsir Al Mizan vol.19 page 397

3. Tafsir Ruhul Bayan vol. 6 page 107

4. To study the event of Gog and Magog and Dhulqarnain see Tafsir Namuna vol.12 Surah Kahf verse 98.

5. Tafsir Qartabi volume 8 Page 5601; Tafsir Kabeer vol.vol.6 page 183

6. See Tafsir Majmaul Bayan, Ruhul Bayan and Tafsir Kabeer for the explanation of this verse.

7. Tafsir Majmaul Bayan vol.10 page 440, Tafsir Kabeer vol.31 page 63, Ruhul Ma’ani vol.30 page 48 and Tafsir Qartabi vol. 10 page 7015.

8. See Tafsir Ruhul Ma’ani and Tafsir Ruhul Bayan and Tafsir Kabeer.

9. See Tafsir Majmaul Bayan vol.10 page 440, Tafsir Kabeer vol.31 page 63,Ruhul Ma’ani vol.30 page 48 and Tafsir Qartabi vol.10 page 7015

10. Tafsir Ruhul Bayan vol. 10 page 499 and Ruhul Ma’ani vol. 30 page 220.

11. Tafsir Kabeer vol. 32 page 70

12. Maqayis-ol-Loghata and Mafuradat of Raghib for Zajar.