And when He indicated His great status by some of what will occur on the Day of Resurrection, He followed it with what the strong cannot bear of the conditions of that day; another proof. So He said - indicating His immense power, might, and greatness -: ﴿And the horn will be blown﴾; meaning: the trumpet; which calls to things; bringing them towards its sound; turning them away from their states; elevated above them on that day; after the resurrection of the creatures; and this is the first blowing; after the resurrection; which comes after the two blowings of death and resurrection mentioned in Surah

And when there were among them those who would not be struck down; it is always known that in every action of His, there is a choice; a power; a might; He has exempted him; so He said: ﴿Except for whom Allah wills﴾; meaning: the one who has the sources of greatness; and the seats of honor; He makes the single thing a destruction for a people; while for another people; and a striking down for a people while for another people; He makes that which was a destruction by it, a life; and that which was a fainting by it, a recovery; even if it is the same for them; as a notification that the effective doer is the one who has the power to do what He wants; not the effect; it was said: the exempted ones are the martyrs; and it was said: others than them; ﴿Then the trumpet will be blown again﴾ (p-553) meaning: a second blowing from this; and it is the fourth of the deadly blowing; and it indicates the speed of its effect by the suddenness in His saying: ﴿So when they rise﴾; meaning: all of them are standing; ﴿Looking﴾; meaning: they are directing their sight; or they are waiting for what comes after that from similar things; from signs of greatness; and these two blowings are the ones intended in the hadith of "the dispute of the Jews with the Muslim who slapped his face; and at the end of it: 'The people will be struck down on the Day of Resurrection; and I will be the first to recover; and when I see Moses holding on to the side of the Throne; I do not know; did he recover before me; or was he punished by the striking of the mountain.'" And it has been narrated by al-Bukhari in the disputes in two places; and in the hadiths of the prophets in two places; and in the softening; and in the oneness; and Muslim; in the virtues; and Abu Dawood in the Sunnah; and al-Nasa'i in the interpretation; and the attributes; and by detailing its narrations and gathering its words; it is known that what I have mentioned is the intended meaning; al-Bukhari and Muslim narrated in the hadiths of the prophets; from Abu Huraira - may Allah be pleased with him - who said: "While a Jew was presenting his goods - and al-Bukhari said: his goods - he was given something he disliked; or was not pleased with; he said: No; by the One who chose Moses over mankind; a man from the Ansar heard him; and slapped him - and al-Bukhari said: he stood and slapped his face; (p-554) he said: you say: by the One who chose Moses over mankind; and the Messenger of Allah is among us?! So the Jew went to the Messenger of Allah and said: O Abu al-Qasim; I have a covenant and a promise; and he said: so-and-so slapped my face; - and al-Bukhari said: what is the matter with so-and-so slapped my face? - The Messenger of Allah said: "Why did you slap his face?" He said: O Messenger of Allah: by the One who chose Moses over mankind; and you are among us; so the Messenger of Allah became angry until it was known that anger was on his face; then he said: "Do not prefer between the prophets of Allah; for the trumpet will be blown and those in the heavens will be struck down; and those in the earth; except for whom Allah wills; then it will be blown again and I will be the first to be resurrected - and in the narration of Muslim: or among the first to be resurrected - and when I see Moses holding on to the Throne; I do not know if he was punished by the striking of the Day of the Mountain; or was he resurrected before me; and I do not say: that anyone is better than Yunus ibn Mattah." And in a narration of al-Bukhari in the interpretation of "the Zumar": "I am among the first to raise my head after the last blowing; and when I see Moses holding on to the Throne; I do not know if that was before me; or after the blowing." And in a narration of al-Bukhari; in the disputes; and the softening; and the hadiths of the prophets; and it is also for Muslim; they said: "Two men quarreled: a man from the Muslims; and a man from the Jews - and in a narration of Muslim: a man from the Jews; and a man from the Muslims -; the Muslim said: by the One who chose Muhammad ﷺ (p-555) over the worlds; al-Bukhari said; in the Book of Oneness; and the hadiths of the prophets: in an oath he swears by; the Jew said: by the One who chose Moses over the worlds; al-Bukhari said: the Muslim became angry at that and slapped the Jew's face; and Muslim; and likewise al-Bukhari; in the Oneness; and the disputes; and the hadiths of the prophets: the Muslim raised his hand at that; and slapped the Jew's face; and the Jew went to the Messenger of Allah ﷺ and informed him of what had happened between him and the Muslim; al-Bukhari said; in the disputes: then the Prophet ﷺ called the Muslim; and asked him about that and he informed him - then they both agreed: the Messenger of Allah ﷺ said: "Do not prefer me over Moses; for the people will be struck down - al-Bukhari said in the softening; and the disputes; and the hadiths of the prophets; and a version in the Oneness: on the Day of Resurrection; and I will be among the first to recover - and in a narration of his in the disputes: and I will be struck down with them - and in a narration of his in the softening; and in a narration in the Oneness; and it is a narration of Muslim; and Abu Dawood: and I will be the first to recover; and when I see Moses holding on to the Throne - and Abu Dawood said: at the side of the Throne -; I do not know if he was among those who were struck down and recovered before me; or was he among those whom Allah exempted." And in a narration: "I do not know if he was among those who were struck down and recovered before me; or was he satisfied with the striking of the mountain." And in a narration of al-Bukhari in the hadiths of the prophets: "I do not know if he was among those who were struck down and recovered; or was he among those whom Allah exempted." And he did not mention "before me"; and the hadith was narrated by al-Tirmidhi; in the interpretation of Surah "the Zumar"; and Ibn Majah; in the asceticism: (p-556) he said: "The Jew - and Ibn Majah said: a man from the Jews - in the market of Medina: by the One who chose Moses over mankind; a man from the Ansar raised his hand and struck his face - and Ibn Majah said: he slapped him - he said: you say this while we have the Prophet of Allah ﷺ among us? The Messenger of Allah ﷺ said: "And the trumpet will be blown;" and Ibn Majah said: you say this while we have the Messenger of Allah ﷺ among us? So he mentioned that to the Messenger of Allah ﷺ and he said: "Allah said (the Exalted): ﴿And the trumpet will be blown and those in the heavens and those in the earth will be struck down except for whom Allah wills; then it will be blown again and when they rise﴾; and I will be the first to raise my head; and when I see Moses holding on - and Ibn Majah said: when I see Moses holding on - to a pillar from the pillars of the Throne; I do not know if he raised his head before me or was he among those whom Allah exempted; and whoever says: I am better than Yunus ibn Mattah has indeed lied." And al-Tirmidhi said: this is a good and authentic hadith; and in a narration of al-Bukhari in the softening: "The people will be struck down when they are struck down; and I will be the first to rise; and when I see Moses holding on to the Throne; I do not know if he was among those who were struck down." He said: and it was narrated by Abu Sa'id - may Allah be pleased with him - from the Prophet ﷺ; and for al-Bukhari; in the disputes; from Abu Sa'id al-Khudri - may Allah be pleased with him - who said: "While the Messenger of Allah ﷺ was sitting; a Jew came and said: O Abu al-Qasim; a man from your companions struck my face; he said: "Who?" He said: a man from the Ansar; he said: "Call him." He said: "Did you strike him?" He said: I heard him in the market swearing: by the One who chose Moses over mankind; I said: what a wicked man against Muhammad; so I became angry; I struck his face; and the Prophet ﷺ said: "Do not prefer between the prophets; for the people will be struck down on the Day of Resurrection and I will be the first from whom the earth will split open - and in a narration; in the hadiths of the prophets: and I will be the first to recover - and when I see Moses holding on to a pillar from the pillars of the Throne; I do not know if he was among those who were struck down; or was he punished by his first striking; and in a narration in the hadiths of the prophets: "I do not know if he recovered before me or was punished by the striking of the mountain." And Allah knows best; this is what I have seen from the words of the hadith in the six books; and as for the meaning of "struck down"; it means: he cried out; and died suddenly; or fainted; he said in the dictionary: the striking down: death; and every destructive punishment; and the cry of punishment; and "struck down - like "heard" - striking down"; and it is pronounced; and "striking down"; and "fainting": he fainted; and "the striking down"; pronounced: the intensity of the sound; and like "a shoulder": the intense sound; and Abdul Haqq said in the aware: al-Azhari: "the striking down": the sound of the severe thunder; which causes a person to be struck down; meaning: he faints; it is said: "the striking down struck them"; meaning: it hit them; so they were struck down; and they were struck down; and from it is the hadith of al-Hasan: "The one who is struck down is waited for three days; as long as they do not fear a stench on him"; meaning: the one who died suddenly; he said: and "the striking down": a source that came on "fa'ila"; you say: "I heard the striking down of the thunder; and the bleating of the sheep; and His saying: (p-558) ﴿And Moses fell down struck down﴾ [Al-A'raf: 143] meaning: fainted; this is indicated by His saying - glorified and exalted is He - ﴿And when he recovered﴾ [Al-A'raf: 143] it is said: "he recovered"; from the illness; and the fainting; and "resurrected"; from the death; he said: and the totality of the striking down: the sound with the fire; and Abu Abdullah said; meaning: the butcher: the striking down is when a person hears the sound of the severe blow; so his mind is struck down because of that; and the derivation of "the striking down"; it was named "striking down"; for the intensity of its sound; and you say: "Indeed, it is striking down"; meaning: it is a loud sound; and likewise "he is striking down"; it has ended.

It has been clarified from this that the 'sudden shock' is applied to death unexpectedly; and to fainting likewise; and that recovery can only be from fainting; not from death. It is known that the 'shock' in this verse is indeed a fainting; because the second one is recovery from it. Also, it is a confirmed matter that no one from the people of the Barzakh dies; so how about the Prophets - blessings and peace be upon them?! The correct view is to interpret the mentioned 'shock' in the hadith as fainting; or something similar to it; and it is supported by the allowance that the 'shock of the Mount' could be a punishment for it; and on the condition that it is a fainting; if we say that it occurs by the 'blowing of death'; it must be that fainting has no role in the doubt that Musa - blessings and peace be upon him - recovered before; or that he did not experience fainting at all; because what causes his force against the Throne - with his soul and body - is indeed the resurrection from death; not recovery from fainting; nor the absence of fainting before resurrection. What clarifies the matter; and leaves no ambiguity in it is that this occurs after resurrection; and at that time the blasts will be four; the first for the death of the living; the second for the revival of all the dead; and these two are mentioned in Surah 'Ya-Sin'; and that is why when he mentioned them, he stated in their matter in a way that does not allow for any other interpretation: "They are waiting for nothing but a single shout that will seize them while they are disputing." [Ya-Sin: 49] "So they will not be able to make a will, nor to their people will they return." [Ya-Sin: 50] "And the trumpet will be blown; and behold, they will come out of their graves to their Lord, rushing." [Ya-Sin: 51]; the third is for their beginning after resurrection with the severe horror; and the situation necessitates it; because that day is the day of horrors; and terror; and the manifestation of greatness; and majesty; to cut off the causes; and what is indicated in this hadith is his saying - blessings and peace be upon him - in many of its narrations: "For indeed the people will be shocked on the Day of Resurrection;" for the Day of Resurrection is a name for the time whose beginning is resurrection; and its end is the complete entry of each group into their abode; and place of stability; as for the shock of death, it is in the abode of this world; and it is for the purpose of sleep; not for permanence; and the authentic narrations that confirm that the Prophet - blessings and peace be upon him - is the first one from whom the earth will split; and what al-Karmani mentioned of the consensus on that; and there is no pride in it except with the occurrence of resurrection; not with the emergence of the body without resurrection; for this certainty contradicts that doubt; so if what is meant by what is in the hadith is fainting; there would be another blowing to awaken from it; and these two meanings are what is intended in this surah; as in the narration of al-Tirmidhi; and what is in 'The Ant'; and that is why it was expressed by fear; and that expression is supported in the narration of al-Bukhari; in the interpretation; by the last blowing; and the Prophet - blessings and peace be upon him - was given comprehensive speech; and his words were summarized; and if they were only two blowings; the expression by the last would be insufficient for what the second indicates; with the equality in the number of letters; and this is not something that one would think of a rhetorician; so how about the most eloquent of creation; supported by the Holy Spirit - blessings and peace be upon him?! So the shift from the second to the last indicates that they are four; and perhaps that is the meaning of: "You caused us to die twice and gave us life twice." [Ghafir: 11] And it was named death for the severity of the fainting caused by it; due to the greatness of its matter; and the meaning of the shaking of the Hour which intoxicates; and that is supported by the expression of rising from it by recovery; not by resurrection; and nothing contradicts this except the narration of al-Bukhari; in the disputes: "So I will be the first one from whom the earth will split; and then I will see Musa..."; to the end of it; it appears that its narrator was mistaken; or narrated by meaning; so he did not fulfill the purpose; and the more likely are the narrations of those who said: "So I will be the first one to recover;" with the abundance; and with the removal of the ambiguity; this is what appeared to me in considering the meaning; and applying the verses and hadiths to it; then I saw our Sheikh, the protector of his time; Ahmad ibn Ali ibn Hajar al-Kinani al-Asqalani al-Misri - may Allah have mercy on him - conveyed what I gathered regarding the narrations; in the Book of the Prophets; from his explanation of al-Bukhari; from al-Qadi Iyad; he said: And Iyad said: It is possible that what is meant is the shock of fear after resurrection; when the sky and the earth split; and he confirmed that; then he quoted from Ibn Hazm exactly what I said regarding the blowings; he said what is its text: Completion: Ibn Hazm claimed that the blowings on the Day of Resurrection are four; the first is the blowing of death; in which those who remained alive on earth will die; the second is the blowing of revival; and every dead person will rise; the third is the blowing of fear; and shock; they will recover from it like those who have fainted; no one will die from it; and the fourth is recovery from that fainting; then our Sheikh refuted him by saying that the shocks are four; and it does not necessitate that the blowings are more than two; and that is because the first blowing is blown into the trumpet; so those who were alive will die; and those who were dead will faint; so these are two shocks in the first blowing; and the second blowing is blown and those who were fainted will recover; and those who were dead will come to life; so these are two in the second blowing; and this refutation is rejected for anyone who has verified what I said with minimal reflection; and it must be that the chosen ones of Allah are in a state of greater shock and fear than those upon whom the Hour is established; and they are the worst of Allah's servants; and it is astonishing that the one who refuted him on Ibn Hazm conceded it to Iyad; and Allah is the Grantor of success.