َ يَوْمَ تَرْجُفُ الرَّاجِفَةُ ﴿۶﴾ تَتْبَعُهَا الرَّادِفَةُ ﴿۷﴾ قُلُوبٌ يَوْمَئِذٍ وَاجِفَةٌ ﴿۸﴾ أَبْصَارُهَا خَاشِعَةٌ ﴿۹﴾ يَقُولُونَ أَإِنَّا لَمَرْدُودُونَ فِي الْحَافِرَةِ ﴿۱۰﴾ أَإِذَا كُنَّا عِظَامًا نَخِرَةً ﴿۱۱﴾ قَالُوا تِلْكَ إِذًا كَرَّةٌ خَاسِرَةٌ ﴿۱۲﴾

﴾6﴿ Yawma tarjufur raajifa
﴾7﴿ Tatba'u har raadifa
﴾8﴿ Quloobuny-yau maaiziw-waaji-fa
﴾9﴿ Absaa ruhaa khashi'ah
﴾10﴿ Ya qoo loona a-inna lamar doo doona fil haafirah
﴾11﴿ Aizaa kunna 'izaa man-nakhirah
﴾12﴿ Qaalu tilka izan karratun khaasirah

﴾6﴿ The day when the shaker shakes
﴾7﴿ There comes after it the subsequent one
﴾8﴿ Hearts on that day will be anxious
﴾9﴿ They say, Will we indeed be
﴾10﴿ Returned to our former state
﴾11﴿ Even when we have become decayed bones
﴾12﴿ Returning again is a loss

[6,7] (الرَّاجِفَةُ)—refers to the first blowing of the trumpet, which will shake the earth and everything upon it. Alternatively, it may refer to the earth itself, which will be struck by a great earthquake.
(الرَّادِفَةُ)—is the second blowing of the trumpet, which will bring about resurrection after death.
According to hadith, there is a forty-year interval between the two blows, and nothing else occurs in between. That is why the second blow is called rādifah—the one that follows immediately.
[8,9] This indicates that the effect of the terror of that Day will be upon both the hearts and the eyes.
(قُلُوبٌ) is in the indefinite form (nakirah), which implies some hearts—specifically, the hearts of the disbelievers.
[10] This is a rebuke for denying resurrection after death—and it is the cause of the fear in hearts and eyes mentioned earlier.
(فِي الْحَافِرَةِ)—there are several interpretations: The former worldly state (i.e., returning to life as it was before death) The earth in which graves are dug Or the Fire of Hell The first interpretation—returning to the former state of worldly life—is the most preferred.
[11,12] (نَخِرَةً)—means decayed, crumbled into dust, or hollow from within.
(خَاسِرَةٌ)—the return (to life) is described as a loss. This is said mockingly, as if to say: “If we are brought back to life, we will have no wealth, homes, or possessions—so this return would be a loss for us.”
Alternatively, the loss refers to the one who now denies the resurrection—he is truly the one at loss.