Tafsir of As-Saffat 37:19

The pronoun refers to the resurrection (al-ba'th) understood from the preceding context. It is also said that it refers to the resurrection itself, and the feminine pronoun [in "hiya"] is used in consideration of the predicate.

A "zajrah" is a shout, derived from a shepherd’s "zajr" of his sheep, meaning he shouts at them. What is intended by it is the second blast of the Trumpet. Since their resurrection arises from this shout, it is metaphorically identified as being the shout itself.

The fa (in "fa-innama") is either in response to a suppressed conditional clause, or it is explanatory for a suppressed prohibition. That is: "If this is the case, then the resurrection is but a single shout," or "Do not consider it difficult, for it is but a single shout."

Al-Zajjaj permitted that it be for explanation (tafsir), and what follows it is the explanation of the resurrection. This was countered by the claim that there is no basis for explaining the "resurrection" mentioned in their discourse, and that which is in the response is not explicitly stated. Furthermore, interpreting it as an explanation of what was alluded to by "Yes" (na'am) — in a way that has no precedent — is problematic. However, the apparent meaning is that it is an explanation of what was alluded to by "Yes," and it holds the same status as an explicitly mentioned object, especially since a preceding circumstantial clause (hal) was mentioned that strengthens its presence. As for the claim that there is no precedent for such an explanation, I am not certain of that.

Abu Hayyan disputed the assumption of a suppressed condition, stating: There is no necessity that calls for it, and the condition is not omitted while its response remains, except when the verb is jussive—a state attributed to the response of imperatives and prohibitions, and what is mentioned alongside them according to some. As for a primary, independent sentence, its omission is not permissible; though the majority hold a view contrary to this, and the truth is with them.

This sentence is either a continuation of what was being said [by the disbelievers] or it is a new statement initiated by Allah (Mighty and Majestic is He).

That is: "Then suddenly, they are standing up from their graves, alive, seeing, just as they were in the worldly life, or awaiting what will be done to them and what they will be commanded."