فَإِذا جاءَتِ الصّاخَّةُ

So when the deafening cry comes.

EXEGESIS

Ṣākhkhah (deafening cry) derives from the verb ṣakhkha, which originally denotes the piercing metallic clash when stone strikes stone or metal meets metal.^{‎[1]Lisan, 3/33, ṣ-kh-kh.}
This root meaning evolved to signify any overwhelming, percussive impact, whether physical or auditory. Here, ṣākhkhah represents the cataclysmic sound that will ‘shatter hearing’.^{‎[2]Razi, 31/61.}
It is not merely a loud noise, but a deafening cry exceeding all auditory limits (taṣikhkhu al-ādhān). ^{‎[3]Razi, 31/61.}
It is a cosmic ‘strike’ that simultaneously deafens,^{‎[4]Tabrisi, 10/668; Thalabi, 10/134.}
terrifies, and heralds the arrival of the final hour.

EXPOSITION

The final batch of verses in the surah now transitions to examine its main theme of man’s potential in light of the Day of Judgement, which is the day when the true inner reality of all will be revealed and the consequences of man’s actions will manifest themselves. He either lived up to his God-given potential or failed to do so, and will in either case see the result of that.

Ṣākhkhah has been used as one of the names of the Day of Judgement,^{‎[5]Attributed to Ibn Abbas (Tibyan, 10/277; Tabari, 30/39). Other names are also given to that day such as Ṭāmmah (79:34), Ghāshiyah (88:1), Qāriʿah (101:1), Yawm al-Faṣl, and so on.}
since it is in reference to the second blowing of the trumpet,^{‎[6]Attributed to Hasan al-Baṣrī (Tibyan, 10/277).}
which reverberates throughout creation and signals or perhaps even facilitates the resurrection, when all will be brought forth once again. Perhaps it is termed such because it pierces through the veil of slumber that separates the dead souls from the physical world and awakens them for resurrection.

The description of the deafening cry as arriving or coming is a powerful one, as if it has already departed and is on its way, and we are simply awaiting its inevitable arrival.

REVIEW OF TAFSĪR LITERATURE

Zamakhsharī defines ṣākhkhah as listening attentively to something, because people listen to it.^{‎[7]Zamakhshari, 4/705.}
This definition is an outlier and does not conform with what the rest of the linguists have said.

[1] Lisan, 3/33, ṣ-kh-kh.
[2] Razi, 31/61.
[3] Razi, 31/61.
[4] Tabrisi, 10/668; Thalabi, 10/134.
[5] Attributed to Ibn Abbas (Tibyan, 10/277; Tabari, 30/39). Other names are also given to that day such as Ṭāmmah (79:34), Ghāshiyah (88:1), Qāriʿah (101:1), Yawm al-Faṣl, and so on.
[6] Attributed to Hasan al-Baṣrī (Tibyan, 10/277).
[7] Zamakhshari, 4/705.