وَتَرَكنا بَعضَهُم يَومَئِذٍ يَموجُ في بَعضٍ ۖ وَنُفِخَ فِي الصّورِ فَجَمَعناهُم جَمعًا

That day We shall let them surge over one another, and the trumpet will be blown, and We shall gather them all.

EXEGESIS

Yamūju (surge) is a conjugate of māja which means he was troubled, disturbed, and in turmoil. The ripple of the sea is called mawj for that reason. Yamūju baʿḍuhum fī baʿḍin means they move about in bunches in a disorderly manner.^{‎[1]Tahqiq, 11/201, m-w-j.}

EXPOSITION

The closing verses of this surah naturally act as a conclusion for all that was said. This verse draws a comparison between Gog and Magog and the surging masses on the Day of Judgement.

In typical Quranic style, the speaker now changes seamlessly, from Dhū al-Qarnayn to God.

That day We shall let them: there are different possibilities as to whom them and That day are referring to here. One possibility is that it is referring to Gog and Magog on the day that the wall of Dhū al-Qarnayn comes down, like in the verse, When Gog and Magog are let loose, and they race down from every slope (21:96).^{‎[2]Tibyan, 7/95; Tabrisi, 6/766; Zamakhshari, 2/748; Razi, 21/500; Baghawi, 3/220; Qurtubi, 11/65; Muhit, 7/228; Tantawi, 8/576; Munyah, 17/84.} Other scholars have said this event is one of the signs of the final hour,^{‎[3]Mizan, 13/377.} which is mentioned in some reports.^{‎[4]For some of these see for example Ayyashi, 2/343; Suyuti, 4/252-253.} Another possibility is that it is referring to all of mankind during the end times,^{‎[5]Tabari, 16/23; Thalabi, 6/200; Zamakhshari, 2/748; Baghawi, 3/220; Mizan, 13/366; Nemuneh, 12/554.} or perhaps even the Day of Judgement, as is mentioned in some reports.^{‎[6]Nur, 3/298} Although that is not a good interpretation, as the verse then follows this by mentioning the blowing of the trumpet, which is a signal for resurrection. Because of this, others have tried to combine between these two, saying that the term yawm al-qiyāmah (Day of Resurrection) has a wide meaning that can also encompass that which precedes it, i.e. the final stages of this world.^{‎[7]Mizan, 13/377; Nemuneh, 12/555.} Hence, the two options worthy of consideration are that it refers to a bygone time when Gog and Magog were let loose, or that it refers to all of mankind during the final hour.

We shall let them: the insertion of the verb taraknā into the beginning of the verse is quite interesting, as grammatically the verse would still make sense without it. It is as if God is telling us how He is leaving them to their own devices as it were, removing His attention, care, and mercy from them. Considering the context of the surah and the preceding stories, we can understand why this expression is inserted. We read throughout the surah examples of how God guides His creation and nudges them along to desirable outcomes. At times, if nations have incurred His wrath, He may remove that mercy from them, leaving them at the mercy of each other. This in itself is a type of punishment, Our Lord! Do not make us a trial for the faithless, and forgive us (60:5). This removal of mercy would naturally equally apply on the Day of Judgement to the wicked faithless who have incurred His wrath.

Surge over one another: the usage of the term yamūju calls into mind the waves of an ocean, which ties into the imagery of the sadd (barrier, but literally dam) mentioned in verse 94 built to stop the attack of Gog and Magog. They are here likened to a tsunami or tidal wave, sweeping over everything, leaving destruction in their wake.^{‎[8]See also Tibyan, 7/95; Tabrisi, 6/766.} Some have suggested that the comparison to a wave also seeks to relate the extreme sense of fear and confusion, like troubled waters where waves crash.^{‎[9]See Qurtubi, 11/65; Mizan, 13/366; Tantawi, 8/576-577.} This latter understanding is also quite appropriate if we consider the statement to be about all mankind during the end times. No doubt this ambiguity is a purposeful literary technique, which allows the reader to reach both conclusions and draw comparisons between the two events when pondering the verse.

And the trumpet will be blown: the trumpet is blown by the angel Isrāfīl twice, the first blowing, which blows death into all living creatures, signals the end of the world. The second blowing, which blows life into all unconscious souls, signals the resurrection of all creatures. This verse refers to the second blowing as is understood from what follows in the next verse.^{‎[10]Alusi, 8/365.}

For more on the trumpet see the commentary on verse 6:73.

And We shall gather them all: as we said, the surging of Gog and Magog, the vast nomad nation travelling in a giant wave, brings to mind the Day of Judgement, when all of mankind is set in motion like a giant swarm and is mustered to a single plane for accounting, The day when the caller calls to a dire thing, with a humbled look [in their eyes], they will emerge from the graves as if they were scattered locusts, scrambling toward the summoner (54:6-8). In this way the surah takes the opportunity to seamlessly transition from the story of Dhū al-Qarnayn to its final concluding verses related to the topic of the Day of Judgement.

While the first statement may have been unclear as to whom it is referring, here there is no doubt that God is now speaking of all mankind, as clearly stated in gather them all. All of mankind will be resurrected and then mustered on the level plain of the earth where they will have to face judgement, with no one being left behind. This ties into the earlier subthemes of the story of Dhū al-Qarnayn, who met nations nigh forgotten by history, yet God has not forgotten them, and your Lord is not forgetful (19:64).

The image of mankind mixing together likes waves in a sea, all collected into one place, also contrasts sharply with the preceding story in another sense as well. While distances, cultures, and time may have separated us in this world, there nations will be mixed and then once again separated based on their spiritual status instead; something which is further discussed in the following verses.

INSIGHTS FROM HADITH

1. From Aṣbagh ibn Nubātah, from Imam Ali (a): ‘That day We shall let them surge over one another, means the Day of Resurrection.’^{‎[11]Ayyashi, 2/351.}

REVIEW OF TAFSĪR LITERATURE

Ṭabarī mentions an anonymous opinion that claims That day We shall let them surge over one another refers to mankind and jinn on the Day of Judgement.^{‎[12]Tabari, 16/23. The opinion then continues with a story about Iblis, which is baseless and so does not bear repeating.} This opinion is adopted by some later exegetes.^{‎[13]For example Thalabi, 6/200; Zamakhshari, 2/748; Qurtubi, 11/65.} Rāzī also relates this opinion, but suggests that one possibility is that it refers to when the wall was built and how Gog and Magog were left surging behind the wall which blocked their passage.^{‎[14]Razi, 21/500. This option is also entertained in Munyah, 17/84.}

Ṭabrisī relates that and the trumpet (ṣūr) will be blown has been said to actually be ṣuwar, meaning ‘forms’, and it means that God will blow life into the bodies of people once more, bringing them back from the dead.^{‎[15]Tabrisi, 6/766.}

Some have suggested that the trumpet is blown thrice, once to signal terror (fazaʿ), the second time to signal everyone fainting (ṣaʿq), and the third time to signal resurrection.^{‎[16]Tabrisi, 6/766.} This opinion is attributed to the Prophet in a narration reported from Abū Hurayrah.^{‎[17]Tabari, 16/25.} The correct understanding however is that it is blown twice. This is also the apparent meaning of the verse, And the trumpet will be blown, and whoever is in the heavens will swoon and whoever is on the earth, except whomever Allah wishes. Then it will be blown a second time, behold, they will rise up, looking on! (39:68).

INSIGHTS FROM OTHER TRADITIONS

1. And He will send His angels with a great sound of a trumpet, and they shall gather His elect from the four winds, from one end of the heavens to the other.^{‎[18]Matthew 24:31.}
2. In a moment, in the twinkling of an eye, at the last trumpet, for the trumpet will sound, the dead will be raised incorruptible, and we shall be changed.^{‎[19]1 Corinthians 15:52.}
3. For the Lord Himself will descend from heaven with a shout, with the voice of the archangel, and with the trumpet call of God. And the dead in Christ will rise first.^{‎[20]1 Thessalonians 4:16.}
4. For I know their works and their thoughts. The time shall come to gather all nations and tongues. And they shall come and see My glory.^{‎[21]Isaiah 66:18.}

[1] Tahqiq, 11/201, m-w-j.
[2] Tibyan, 7/95; Tabrisi, 6/766; Zamakhshari, 2/748; Razi, 21/500; Baghawi, 3/220; Qurtubi, 11/65; Muhit, 7/228; Tantawi, 8/576; Munyah, 17/84.
[3] Mizan, 13/377.
[4] For some of these see for example Ayyashi, 2/343; Suyuti, 4/252-253.
[5] Tabari, 16/23; Thalabi, 6/200; Zamakhshari, 2/748; Baghawi, 3/220; Mizan, 13/366; Nemuneh, 12/554.
[6] Nur, 3/298
[7] Mizan, 13/377; Nemuneh, 12/555.
[8] See also Tibyan, 7/95; Tabrisi, 6/766.
[9] See Qurtubi, 11/65; Mizan, 13/366; Tantawi, 8/576-577.
[10] Alusi, 8/365.
[11] Ayyashi, 2/351.
[12] Tabari, 16/23. The opinion then continues with a story about Iblis, which is baseless and so does not bear repeating.
[13] For example Thalabi, 6/200; Zamakhshari, 2/748; Qurtubi, 11/65.
[14] Razi, 21/500. This option is also entertained in Munyah, 17/84.
[15] Tabrisi, 6/766.
[16] Tabrisi, 6/766.
[17] Tabari, 16/25.
[18] Matthew 24:31.
[19] 1 Corinthians 15:52.
[20] 1 Thessalonians 4:16.
[21] Isaiah 66:18.