Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
And those who disbelieved will not cease to be in doubt about it (this Qur’ân) until the Hour comes suddenly upon them, or there comes to them the torment of the Day after which there will be no night (i.e. the Day of Resurrection).
Word by Word — Arabic, Transliteration & Meaning
وَلَاwalāAnd not
يَزَالُyazāluwill cease
ٱلَّذِينَalladhīnathose who
كَفَرُوا۟kafarūdisbelieve
فِىfī(to be) in
مِرْيَةٍۢmir'yatindoubt
مِّنْهُmin'huof it
حَتَّىٰḥattāuntil
تَأْتِيَهُمُtatiyahumucomes to them
ٱلسَّاعَةُl-sāʿatuthe Hour
بَغْتَةًbaghtatansuddenly
أَوْawor
يَأْتِيَهُمْyatiyahumcomes to them
عَذَابُʿadhābu(the) punishment
يَوْمٍyawmin(of) a Day
عَقِيمٍʿaqīminbarren
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.
(Ayah 55) {وَلَايَزَالُالَّذِيْنَكَفَرُوْافِيْمِرْيَةٍمِّنْهُ … :} That is, the disbelievers will always remain in some kind of doubt regarding this Qur’an, whether that doubt is created by Satan or by their own selves, and they will not believe until the Hour of Resurrection comes upon them, or the punishment of the Barren Day (the day without offspring) comes upon them. By the Barren Day is meant the Day of Resurrection; it is called “barren” because there will be no day after it, just as a barren one is called so who has no offspring, or because there will be no good for the disbelievers on that day, just as the wind that came as a punishment is called {’’ الرِّيْحَالْعَقِيْمَ ‘‘} (a wind devoid of all good). Allah the Exalted said: « وَفِيْعَادٍاِذْاَرْسَلْنَاعَلَيْهِمُالرِّيْحَالْعَقِيْمَ»[ الذاریات : ۴۱ ] “And in ‘Aad (is a sign) when We sent upon them a barren (devoid of good and blessing) wind.” What is meant by this Barren Day? Some commentators have taken it to mean the Day of Badr, that there was no good or blessing for the disbelievers in it. But this is not correct because Allah the Exalted has said that the disbelievers will remain in doubt until the punishment of the Barren Day comes, as if after the coming of that day, the disbelievers will have no doubt left, and it is clear that after Badr, disbelievers still exist and their doubts and suspicions also exist. Moreover, in the next verse, Allah the Exalted Himself has specified that day, He said: « اَلْمُلْكُيَوْمَىِٕذٍلِّلّٰهِيَحْكُمُبَيْنَهُمْ »[ الحج : ۵۶ ] “All sovereignty that day will belong to Allah, He will judge between them.” It is thus clear that by this Barren Day is meant the Day of Resurrection, and further He said: «وَمَاۤاَدْرٰىكَمَايَوْمُالدِّيْنِ (17) ثُمَّمَاۤاَدْرٰىكَمَايَوْمُالدِّيْنِ (18) يَوْمَلَاتَمْلِكُنَفْسٌلِّنَفْسٍشَيْـًٔاوَالْاَمْرُيَوْمَىِٕذٍلِّلّٰهِ »[ الانفطار : ۱۷ تا ۱۹ ] “And what can make you know what the Day of Recompense is? Then what can make you know what the Day of Recompense is? The Day when no soul will have power for another soul at all, and the command that day will be entirely Allah’s.” There is a question here that this would entail repetition, because {’’ السَّاعَةُ ‘‘} also refers to the Day of Resurrection. The answer is that in {’’ السَّاعَةُ ‘‘} the mention is of the Resurrection, and in {’’ عَذَابُيَوْمٍعَقِيْمٍ ‘‘} the mention is of the punishment of the Day of Resurrection. The summary of the verse is that the disbelievers will not believe before that time when believing will be of no benefit.
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.
55. 1. By یَوْمِعَقِیْمِ (barren day) is meant the Day of Resurrection. It is called 'Aqeem' because after it there will be no other day, just as 'Aqeem' is used for one who has no offspring. Or because for the disbelievers there will be no mercy on that day, as if it will be devoid of any good for them. Just as the violent wind, which used to come as a punishment, is called الرِّیْحَالْعَقِیْمَ. (اِذْاَرْسَلْنَاعَلَيْهِمُالرِّيْحَالْعَقِيْمَ) 51. Adh-Dhariyat:41) When We sent upon them the barren wind. That is, such a wind in which there was neither any good nor any glad tidings of rain.
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.
55. And the disbelievers will remain in doubt about it until the Hour comes upon them suddenly, or there comes upon them the punishment of a disastrous day [84].
[84] That is, the condition of these stubborn disbelievers is such that they can only be set right after being severely punished; before that, they will not accept. Either their doubt will be removed when they see the Day of Resurrection, when all realities will be seen with their own eyes, or when they see the wretched day of Allah’s punishment, from which there will be no way for them to escape, nor will they be granted another day after that.
