Surah Yunus (10) — Ayah 45
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
Word by Word — Arabic, Transliteration & Meaning
Tafsir al-Quran al-Karim — Hafiz Abdus Salam Bin Muhammad Bhutvi
Tafsir al-Quran al-Karim is a 4-volume Quran commentary by Hafiz Abdus Salam bin Muhammad Bhutvi, a renowned Salafi (Ahl al-Hadith) scholar and Sheikh ul-Hadith from Pakistan. Based on over 45 years of teaching and research, this tafsir follows the methodology of Tafsir bil-Ma'thur — interpreting the Quran through authentic Hadith, statements of the Companions, and the understanding of the early generations (Salaf). It is distinguished by its complete avoidance of Israeliyyat (Judeo-Christian narratives) and unverified reports. The tafsir is originally written in Urdu, translated to English by tohed.com.
➋ { سَاعَةً مِّنَ النَّهَارِ :} Since the hour of the day is remembered more than that of the night, {’’ مِنَ النَّهَارِ ‘‘} is said.
➌ { يَتَعَارَفُوْنَ بَيْنَهُمْ :} There are two interpretations of this: one is that even that moment in the world passed in recognizing each other, and the second is that on the Day of Resurrection, they will recognize each other and will blame and reproach one another for leading each other astray.
➍ In some verses of the Noble Qur’an, it is mentioned that they will say: "We remained in the world only a day or part of a day," as in Surah Al-Mu’minun (112, 113), or that "We stayed there only an afternoon or a morning," see Surah An-Nazi’at (46), or that "We stayed there only ten nights," see Surah Ta-Ha (103). Now, how can the statement of remaining for a moment be reconciled with these verses? The answer is that, due to the varying degrees and conditions of the criminals, their estimations will also differ. Similarly, the Day of Resurrection is an extremely long day of fifty thousand years (see Al-Ma’arij: 4), during which the criminals will experience various states, and as a result of their mutual arguments, sometimes they will conclude one thing and sometimes another. This too is an expression of their misery, as it is said: «{وَ لَوْ تَرٰۤى اِذِ الظّٰلِمُوْنَ مَوْقُوْفُوْنَ عِنْدَ رَبِّهِمْ يَرْجِعُ بَعْضُهُمْ اِلٰى بَعْضِ الْقَوْلَ }» [ سبا : ۳۱] "And if only you could see when the wrongdoers will be made to stand before their Lord, refuting each other's words."
➎ { قَدْ خَسِرَ الَّذِيْنَ كَذَّبُوْا … :} To deny the meeting with Allah means to deny the Resurrection and the reckoning, and loss means that in the world they lived a life as unprincipled as animals, and in the Hereafter, they will become fuel for Hell.
Tafsir Ahsan al-Bayan — Hafiz Salahuddin Yusuf
Tafsir Ahsan al-Bayan is a well-known Quran commentary by Hafiz Salahuddin Yusuf, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. This tafsir explains the meanings of the Quran in accordance with the methodology of the Salaf (early righteous generations), relying on authentic sources and straightforward language. Due to its reliability and adherence to sound Islamic scholarship, the Saudi government publishes and distributes this tafsir among the Hujjaj (pilgrims) visiting the Haramain. The tafsir is originally written in Urdu, translated to English by tohed.com.
45. 2. There will be different states in the Resurrection, which the Quran has described in various places. There will be a time when they will recognize each other; at some moments, they will accuse each other of misguidance, and at other times, such terror will prevail that neither will they be aware of their relationships with one another, nor will they inquire about each other.
Tafsir Taiseer ul-Quran — Maulana Abdul Rahman Kilani
Tafsir Taiseer ul-Quran (Facilitation of the Quran) is a comprehensive Quran commentary by Maulana Abdul Rahman Kilani, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. Known for his eloquent and accessible writing style, Kilani authored this tafsir with a focus on clarity — making Quranic meanings understandable to the common reader. The tafsir provides detailed historical context for verses related to battles and expeditions, and firmly refutes modernist ideologies using strong scriptural evidence. It is widely regarded as an invaluable resource for understanding the Quran and countering deviant interpretations. The tafsir is originally written in Urdu, translated to English by tohed.com.
[60] The duration of the Day of Resurrection is fifty thousand years, but in comparison, they will feel as if they spent only a few hours in the worldly life. On that day, they will recognize each other just as they did in the world, but no one will be able to help another; everyone will be concerned only with themselves. In fact, they will not even be willing to talk to each other about their pains, joys, or sympathies, and if they see a relative, they will try to avoid them. Some scholars have related ﴿يَتَعَارَفُوْنَ بَيْنَهُمْ﴾ to worldly life and have explained its meaning as: they will feel as if they stayed in the world for only a few hours to get to know one another, and now the real life is beginning.
[61] This is because the outcome turned out contrary to their expectations, and they had made no preparation for that Day, having spent their entire lives absorbed in worldly interests. On that Day, it will become clear to them that they were on the wrong path in the world, and their denial of the Day of Resurrection prevented them from coming to the right path.
