وَما يَنظُرُ هٰؤُلاءِ إِلّا صَيحَةً واحِدَةً ما لَها مِن فَواقٍ

These do not await but a single cry which will not grant any respite.

EXEGESIS

Ṣayḥah (cry) from ṣāḥa means to raise one’s voice. It is used in the Quran to refer to the loud noise made by calamities that destroy nations, such as, So the cry (ṣayḥah) seized them at sunrise (15:73), as well as the twin blowings of the trumpet signalling the end of times and resurrection, The day when they hear the cry (ṣayḥah) in all truth. That is the day of rising (50:42).^{‎[1]Raghib, p. 496.}

Fawāq (respite) or fuwāq is the period of time between the milking of a camel and when one must wait for the milk to return to the udder. When one does so they must release their grip on the udder thereby opening their fingers, therefore that motion with one’s hand is also called fawāq. It could also be the period of rest between two milkings.^{‎[2]Lisan, 10/317. See also Tabrisi 8/730; Tabari, 23/84-85.} Hence the word has the meaning of rest and respite, as well as return.

EXPOSITION

These should be referring to the Meccan faithless,^{‎[3]Tabrisi, 8/730.} although it has been suggested that it refers to all the factions discussed earlier.^{‎[4]Zamakhshari, 4/76.} The first seems more correct as the factions were referred to with the demonstrative those rather than these.^{‎[5]Muhit, 9/144.} It is also in line with a similar verse in Sūrah Yā Sīn: They do not await but a single cry that would seize them as they wrangle (36:49), which should definitely be referring to the Meccan faithless. Hence, this verse is threatening them that if they continue on their path of denial, they are but awaiting a coming punishment.

The dual meaning of respite and return for fawāq allows a multi-layered understanding of the verse, which could also be translated as: These do not await but a single cry which will not allow any return, meaning they cannot return to life after death. In brief, there shall be no return to this life – no fawāq – after that cry, nor shall it be delayed or grant them any sort of respite once it has been decreed.

We can also note the usage of cry here and in verse 3 of this surah, They cried out (nādaw) [for help], but it was no more the time for escape. In both cases raised voices mark the end. There seems to be hidden in the subtext a sort of allusion to dialogue with God that is cut off when voices are raised to shouts. Looking at other verses, this dialogue appears to be a subtheme of the surah. The surah begins with describing the Quran as al-qurʾān (lit. the recitation). These recited words are God’s gentle reminder (dhikr) to mankind. One can either listen to those words and enter into kind dialogue with God, or one can be like the Meccan faithless, refusing to listen, (we did not hear of this). Those who do so will anger God, and in a metaphor for an angry dialogue, imagery of shouting is utilised in the surah: the cry (nidaʾ) of the faithless when punishment befalls them, and the cry (ṣayḥah) of judgement that answers their screams. This subtheme is carried on throughout the surah later, when it discusses the dialogue between God and His prophets: Prophet David (a) pleaded with his Lord (verse 24), and the mountains and birds praised God with him at evening and dawn (verse 18); Prophet Solomon (a) turned penitently to God, pleading for a kingdom that does not befit anyone except me (verse 35); Prophet Job (a) in his pain called out to his Lord (verse 41); as well as the dialogue of the people of heaven and hell, and between God and Iblīs. The point seems to be that the Quran is inviting the reader to enter into dialogue with his Lord, and to remember Him in his words and life, and not to choose the path of defiance, turning away from God and arguing with Him.

REVIEW OF TAFSĪR LITERATURE

The scholars are divided on what ṣayḥah (cry) and fawāq (respite) refer to. As for ṣayḥah:

1. That it refers to punishment.^{‎[6]Tibyan, 8/548; Tabari, 23/84.} This could be in the form of a terrible lightning storm or a loud earthquake.
2. It is the first blowing of the trumpet, signalling the end of the world. Because the verse says These do not await but … Ṭabrisī clarifies that the punishment of Prophet Muhammad’s (s) nation has been postponed till the hereafter, unlike some other nations that were punished already in this world, Rather, the hour is their tryst; and the hour will be most calamitous and bitter (54:46).^{‎[7]Tabrisi, 8/730; Tabari, 23/84; Thalabi, 8/181; Baydawi, 4/56; Baghawi, 5/26; Qurtubi, 15/155.}
3. It is the second blowing of the trumpet.^{‎[8]Shawkani, 4/486; Furqan, 25/224; Tantawi, 12/139. Shawkānī and Ṭanṭāwī suggest it could mean that those previous nations that perished are only made to await the second blowing of the trumpet, so that they may meet what they deserve (not that they are actually awaiting it). Ṣādiqī Tehrānī argues for his position by saying that every ṣayḥah in this world has been followed by a period of respite, as even barzakh can be considered a respite, and it is only after the resurrection that no wrongdoers will be given respite.}
4. It is the difficulties and wars that befell them, like in the saying, ṣāḥa fīhim al-dahr (the time shouted at them).^{‎[9]Muhit, 9/144.} However, this opinion is quite farfetched.

As for fawāq:

1. From Qatādah, that it refers here to returning to this world.^{‎[10]Tibyan, 8/548; Tabari, 23/83; Zamakhshari, 4/77. Ṭabarī also relates from Ibn Abbas that fawāq means return, and that the cry is the blowing of the trumpet, meaning that the cry will never return. In other words, it is a one-off event, never to be repeated.}
2. From ʿAbd al-Raḥmān ibn Zayd, that it refers to respite, not giving them any rest.^{‎[11]Tibyan, 8/548; Tabari, 23/84.}

There have then been various combinations of the first two pairs of opinions suggested by scholars. So, for example, if ṣayḥah means the blowing of the trumpet and fawāq means return, that would mean there is no more return to this life for anyone after that;^{‎[12]Tabari, 23/83.} or that fawāq means respite, meaning when the time for the blowing of the trumpet comes it will not be delayed at all.^{‎[13]Alusi, 12/165.} Or if the ṣayḥah is punishment then fawāq means it is continuous and extended, not pausing or granting respite.^{‎[14]Qurtubi, 15/157.}

There have been arguments criticising these opinions as well. Some scholars have critiqued the first opinion relating to ṣayḥah, quoting the verse, Allah will not punish them while you are in their midst (8:33). This criticism has been replied to by saying that the verse speaks of ‘awaiting’ and because the actions of the Meccan faithless were no different to that of previous nations that were destroyed, they too should have awaited punishment.^{‎[15]Nemuneh, 19/232. Alusi, 12/165, also relates this criticism, but answers it differently, saying that it is possible that the punishment could come to them after the migration of the Prophet to Medina. However, this requires understanding the verse contrary to its apparent meaning.}

Opinion number 2 regarding ṣayḥah has also been criticised by some, saying that the Meccan polytheists being addressed by the verse would not be alive to witness the blowing of the trumpet.^{‎[16]Tantawi, 12/139.} This has been answered by saying that no one knows when the end of the world will occur, so everyone is ‘awaiting’ it.^{‎[17]Nemuneh, 19/232.} We could further add that it is not that they will be present for it, but that the verse speaks of awaiting. This awaiting is in the sense that they await and will not believe until they see the punishment coming. This is in line with what was said earlier about the third verse of this surah as well as the very next verse, where they arrogantly ridicule, mockingly praying for their punishment to be hastened. 

Some have tried to answer these criticisms by saying These refers to the factions of the previous verses.^{‎[18]Alusi, 12/165.} Conversely, Qurṭubī says the ones who await the blowing of the trumpet are the people living at the end times who follow the same religion as the Meccan polytheists.^{‎[19]Qurtubi, 15/156.}

INSIGHTS FROM OTHER TRADITIONS

1. A day of the trumpet and alarm against the fenced cities, and against the high towers … Neither their silver nor their gold shall be able to deliver them in the day of the Lord’s wrath; but the whole land shall be devoured by the fire of his jealousy: for he shall make even a speedy riddance of all them that dwell in the land.^{‎[20]Zephaniah 1:16-18.}

[1] Raghib, p. 496.
[2] Lisan, 10/317. See also Tabrisi 8/730; Tabari, 23/84-85.
[3] Tabrisi, 8/730.
[4] Zamakhshari, 4/76.
[5] Muhit, 9/144.
[6] Tibyan, 8/548; Tabari, 23/84.
[7] Tabrisi, 8/730; Tabari, 23/84; Thalabi, 8/181; Baydawi, 4/56; Baghawi, 5/26; Qurtubi, 15/155.
[8] Shawkani, 4/486; Furqan, 25/224; Tantawi, 12/139. Shawkānī and Ṭanṭāwī suggest it could mean that those previous nations that perished are only made to await the second blowing of the trumpet, so that they may meet what they deserve (not that they are actually awaiting it). Ṣādiqī Tehrānī argues for his position by saying that every ṣayḥah in this world has been followed by a period of respite, as even barzakh can be considered a respite, and it is only after the resurrection that no wrongdoers will be given respite.
[9] Muhit, 9/144.
[10] Tibyan, 8/548; Tabari, 23/83; Zamakhshari, 4/77. Ṭabarī also relates from Ibn Abbas that fawāq means return, and that the cry is the blowing of the trumpet, meaning that the cry will never return. In other words, it is a one-off event, never to be repeated.
[11] Tibyan, 8/548; Tabari, 23/84.
[12] Tabari, 23/83.
[13] Alusi, 12/165.
[14] Qurtubi, 15/157.
[15] Nemuneh, 19/232. Alusi, 12/165, also relates this criticism, but answers it differently, saying that it is possible that the punishment could come to them after the migration of the Prophet to Medina. However, this requires understanding the verse contrary to its apparent meaning.
[16] Tantawi, 12/139.
[17] Nemuneh, 19/232.
[18] Alusi, 12/165.
[19] Qurtubi, 15/156.
[20] Zephaniah 1:16-18.