And when he mentioned the Day of Resurrection and the horror of its matter by the expression of Al-Haaqqa and others, and indicated His power over it and His wisdom through the stories of those he mentioned, to the extent that he concluded with those whose story was most similar to those stories regarding the Resurrection, in that the command of Allah in it encompassed the inhabitants of the earth in a short time. The survivors from it in comparison to the doomed are like a white hair in the skin of a black bull. This was caused by all that has passed, his saying explaining its matter: ﴿So when the trumpet is blown﴾. He built the action for the unknown, indicating how easy that is for Him, and that what is affected by it does not depend on a specific blower, but rather whoever He establishes from His soldiers for that, what He wants is affected by it and mentioned, even if the subject referred to is feminine for the sake of distinction and because it is not a literal feminine, and for the indication of the power of the blowing ﴿in the trumpet﴾, meaning the horn in which Israfil, peace be upon him, blows. It is as if he expressed it in this way without mentioning the horn, as it is affected by it sometimes by the annihilation of the form and sometimes by its creation and returning it to its shapes, the width of its mouth being like that between the heavens and the earth. He attributed the action to the source to indicate it as an initial beginning, not to confirm it, even if the confirmation is understood from it and is not intended in itself. He said: ﴿A blowing﴾, and when he indicated by the action to the singular, he confirmed it as an indication of His great power and the insignificance of things before Him by His saying: ﴿one﴾, meaning all creatures perished. Thus they said this blowing is the first, they said: and at that the destruction of the world occurs. The apparent context indicates that it is the second by which the resurrection occurs, and the destruction mentioned after their resurrection is more fitting, as it is more awe-inspiring for them. And the fact that it is the second is one of the two narrations from Ibn Abbas, may Allah be pleased with them.