حَتَّى إِذَا جَاءُوا قَالَ أَكَذَّبْتُمْ بِآيَاتِي وَلَمْ تُحِيطُوا بِهَا عِلْمًا أَمَّاذَا كُنْتُمْ تَعْمَلُونَ ﴿۸۴﴾ وَوَقَعَ الْقَوْلُ عَلَيْهِمْ بِمَا ظَلَمُوا فَهُمْ لَا يَنْطِقُونَ ﴿۸۵﴾ أَلَمْ يَرَوْا أَنَّا جَعَلْنَا اللَّيْلَ لِيَسْكُنُوا فِيهِ وَالنَّهَارَ مُبْصِرًا إِنَّ فِي ذَلِكَ لَآيَاتٍ لِقَوْمٍ يُؤْمِنُونَ ﴿۸۶﴾ وَيَوْمَ يُنْفَخُ فِي الصُّورِ فَفَزِعَ مَنْ فِي السَّمَاوَاتِ وَمَنْ فِي الْأَرْضِ إِلَّا مَنْ شَاءَ اللَّهُ وَكُلٌّ أَتَوْهُ دَاخِرِينَ ﴿۸۷﴾

﴾84﴿ Hattaaa izaa jaaa'oo qaala akazzabtum bi Aayaatee wa lam tuheetoo bihaa 'ilman ammaazaa kuntum ta'maloon
﴾85﴿ Wa waqa'al qawlu 'alaihim bimaa zalamoo fahum laa yantiqoon
﴾86﴿ Alam yaraw annaa ja'alnal laila li yaskunoo feehi wannahaara mubsiraa; inna fee zaalika la Aayaatil liqaw miny-yu'minoon
﴾87﴿ Wa Yawma yunfakhu fis Soori fafazi'a man fis samaawaati wa man fil ardi illaa man shaaa'al laah; wa kullun atawhu daakhireen

﴾84﴿ Until they come, and Allah the Exalted says, Did you deny My signs while you had no knowledge of them? Rather, what is it that you used to do
﴾85﴿ And the decree of punishment will come upon them because of their wrongdoing, and they will not be able to say a word
﴾86﴿ Do they not see that We made the night for them to rest in and the day bright (for their work), Indeed, in this are many signs for a people who believe
﴾87﴿ And on the Day when the Trumpet is blown, all those in the heavens and those on the earth will be struck with fear, except those whom Allah wills (to save). And they will all come to Him humbled

[84] This verse is a rebuke and questioning regarding their denial—why do you reject without knowledge or investigation?
It implies that a person should first become informed about a matter, and only then either affirm or reject it.
“Am mādhā kuntum ta‘malūn” (أَمَّاذَا كُنْتُمْ تَعْمَلُونَ) means: besides your denial, you were also engaged in other evil and useless deeds.
[85] This verse also contains otherworldly warning (takhwīf ukhrawī).
“Waqa‘a al-qawl” (وَقَعَ الْقَوْلُ) means: the decree of punishment has become binding upon them.
“Fa-hum lā yanṭiqūn” (فَهُمْ لَا يَنْطِقُونَ) means: they will not be able to present any argument or proof. Alternatively, it may mean that their mouths will be sealed—so they will remain silent.
[86] Previously, the rebuke (zajr) and warning (takhwīf) were directed at those who denied the Qur'anic signs; now, the rebuke is aimed at those who deny the rational signs (āyāt ‘aqliyyah).
This verse also serves as a rational proof for the affirmation of resurrection after death (ba‘th ba‘d al-mawt).
“Yu’minūn” (يُؤْمِنُونَ) refers to those who are certain and acknowledge that these acts of control and governance belong solely to Allah Most High.
[87] From this verse, otherworldly warning (takhwīf ukhrawī) begins, and three states are mentioned within it.
The correct view is that the blowing of the Trumpet (nafkh fī aṣ-ṣūr) occurs twice: the first causes death (fanā’), and the second brings resurrection (ba‘th).
Faza‘ (فزع) and ṣa‘q (صعق) are essentially the same—referring to the state of being overwhelmed or struck unconscious. The intended meaning here is the first blowing, associated with annihilation, because after it, the states of the mountains are mentioned.
This annihilation is referred to as both faza‘ and ṣa‘q because terror and unconsciousness precede death.
As for the phrase “illā man shā’a Allāh” (إِلَّا مَنْ شَاءَ اللَّهُ), there is scholarly disagreement:
Some say it refers to the martyrs (shuhadā’) and that the prophets (peace be upon them) are also included. Others say it refers to the angels. Another view is that it refers to perfect believers, based on the context of verse 89. The meaning is: before death, fear and anxiety will overtake creation—but those mentioned here are exempt, if they are present at that moment.
“Wa kullun atawhu” (وَكُلٌّ أَتَوْهُ)—kull is used with a plural meaning, so referring back with a plural pronoun is grammatically valid.
Another opinion is that this refers to the second blowing of the trumpet, on the Day of Gathering (Yawm al-Hashr), after resurrection, and faza‘ here means ṣa‘q (unconsciousness).