Surah Toor, Surah Tur, Surah At Tur, Surah e Toor, Surat At Tur Translation

Surah Tur In Arabic

﷽

وَالطُّورِ ﴿1﴾ وَكِتَابٍ مَسْطُورٍ ﴿2﴾ فِي رَقٍّ مَنْشُورٍ ﴿3﴾ وَالْبَيْتِ الْمَعْمُورِ ﴿4﴾ وَالسَّقْفِ الْمَرْفُوعِ ﴿5﴾ وَالْبَحْرِ الْمَسْجُورِ ﴿6﴾ إِنَّ عَذَابَ رَبِّكَ لَوَاقِعٌ ﴿7﴾ مَا لَهُ مِنْ دَافِعٍ ﴿8﴾ يَوْمَ تَمُورُ السَّمَاءُ مَوْرًا ﴿9﴾ وَتَسِيرُ الْجِبَالُ سَيْرًا ﴿10﴾ فَوَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ ﴿11﴾ الَّذِينَ هُمْ فِي خَوْضٍ يَلْعَبُونَ ﴿12﴾ يَوْمَ يُدَعُّونَ إِلَىٰ نَارِ جَهَنَّمَ دَعًّا ﴿13﴾ هَٰذِهِ النَّارُ الَّتِي كُنْتُمْ بِهَا تُكَذِّبُونَ ﴿14﴾ أَفَسِحْرٌ هَٰذَا أَمْ أَنْتُمْ لَا تُبْصِرُونَ ﴿15﴾ اصْلَوْهَا فَاصْبِرُوا أَوْ لَا تَصْبِرُوا سَوَاءٌ عَلَيْكُمْ ۖ إِنَّمَا تُجْزَوْنَ مَا كُنْتُمْ تَعْمَلُونَ ﴿16﴾ إِنَّ الْمُتَّقِينَ فِي جَنَّاتٍ وَنَعِيمٍ ﴿17﴾ فَاكِهِينَ بِمَا آتَاهُمْ رَبُّهُمْ وَوَقَاهُمْ رَبُّهُمْ عَذَابَ الْجَحِيمِ ﴿18﴾ كُلُوا وَاشْرَبُوا هَنِيئًا بِمَا كُنْتُمْ تَعْمَلُونَ ﴿19﴾ مُتَّكِئِينَ عَلَىٰ سُرُرٍ مَصْفُوفَةٍ ۖ وَزَوَّجْنَاهُمْ بِحُورٍ عِينٍ ﴿20﴾ وَالَّذِينَ آمَنُوا وَاتَّبَعَتْهُمْ ذُرِّيَّتُهُمْ بِإِيمَانٍ أَلْحَقْنَا بِهِمْ ذُرِّيَّتَهُمْ وَمَا أَلَتْنَاهُمْ مِنْ عَمَلِهِمْ مِنْ شَيْءٍ ۚ كُلُّ امْرِئٍ بِمَا كَسَبَ رَهِينٌ ﴿21﴾ وَأَمْدَدْنَاهُمْ بِفَاكِهَةٍ وَلَحْمٍ مِمَّا يَشْتَهُونَ ﴿22﴾ يَتَنَازَعُونَ فِيهَا كَأْسًا لَا لَغْوٌ فِيهَا وَلَا تَأْثِيمٌ ﴿23﴾ وَيَطُوفُ عَلَيْهِمْ غِلْمَانٌ لَهُمْ كَأَنَّهُمْ لُؤْلُؤٌ مَكْنُونٌ ﴿24﴾ وَأَقْبَلَ بَعْضُهُمْ عَلَىٰ بَعْضٍ يَتَسَاءَلُونَ ﴿25﴾ قَالُوا إِنَّا كُنَّا قَبْلُ فِي أَهْلِنَا مُشْفِقِينَ ﴿26﴾ فَمَنَّ اللَّهُ عَلَيْنَا وَوَقَانَا عَذَابَ السَّمُومِ ﴿27﴾ إِنَّا كُنَّا مِنْ قَبْلُ نَدْعُوهُ ۖ إِنَّهُ هُوَ الْبَرُّ الرَّحِيمُ ﴿28﴾ فَذَكِّرْ فَمَا أَنْتَ بِنِعْمَتِ رَبِّكَ بِكَاهِنٍ وَلَا مَجْنُونٍ ﴿29﴾ أَمْ يَقُولُونَ شَاعِرٌ نَتَرَبَّصُ بِهِ رَيْبَ الْمَنُونِ ﴿30﴾ قُلْ تَرَبَّصُوا فَإِنِّي مَعَكُمْ مِنَ الْمُتَرَبِّصِينَ ﴿31﴾ أَمْ تَأْمُرُهُمْ أَحْلَامُهُمْ بِهَٰذَا ۚ أَمْ هُمْ قَوْمٌ طَاغُونَ ﴿32﴾ أَمْ يَقُولُونَ تَقَوَّلَهُ ۚ بَلْ لَا يُؤْمِنُونَ ﴿33﴾ فَلْيَأْتُوا بِحَدِيثٍ مِثْلِهِ إِنْ كَانُوا صَادِقِينَ ﴿34﴾ أَمْ خُلِقُوا مِنْ غَيْرِ شَيْءٍ أَمْ هُمُ الْخَالِقُونَ ﴿35﴾ أَمْ خَلَقُوا السَّمَاوَاتِ وَالْأَرْضَ ۚ بَلْ لَا يُوقِنُونَ ﴿36﴾ أَمْ عِنْدَهُمْ خَزَائِنُ رَبِّكَ أَمْ هُمُ الْمُصَيْطِرُونَ ﴿37﴾ أَمْ لَهُمْ سُلَّمٌ يَسْتَمِعُونَ فِيهِ ۖ فَلْيَأْتِ مُسْتَمِعُهُمْ بِسُلْطَانٍ مُبِينٍ ﴿38﴾ أَمْ لَهُ الْبَنَاتُ وَلَكُمُ الْبَنُونَ ﴿39﴾ أَمْ تَسْأَلُهُمْ أَجْرًا فَهُمْ مِنْ مَغْرَمٍ مُثْقَلُونَ ﴿40﴾ أَمْ عِنْدَهُمُ الْغَيْبُ فَهُمْ يَكْتُبُونَ ﴿41﴾ أَمْ يُرِيدُونَ كَيْدًا ۖ فَالَّذِينَ كَفَرُوا هُمُ الْمَكِيدُونَ ﴿42﴾ أَمْ لَهُمْ إِلَٰهٌ غَيْرُ اللَّهِ ۚ سُبْحَانَ اللَّهِ عَمَّا يُشْرِكُونَ ﴿43﴾ وَإِنْ يَرَوْا كِسْفًا مِنَ السَّمَاءِ سَاقِطًا يَقُولُوا سَحَابٌ مَرْكُومٌ ﴿44﴾ فَذَرْهُمْ حَتَّىٰ يُلَاقُوا يَوْمَهُمُ الَّذِي فِيهِ يُصْعَقُونَ ﴿45﴾ يَوْمَ لَا يُغْنِي عَنْهُمْ كَيْدُهُمْ شَيْئًا وَلَا هُمْ يُنْصَرُونَ ﴿46﴾ وَإِنَّ لِلَّذِينَ ظَلَمُوا عَذَابًا دُونَ ذَٰلِكَ وَلَٰكِنَّ أَكْثَرَهُمْ لَا يَعْلَمُونَ ﴿47﴾ وَاصْبِرْ لِحُكْمِ رَبِّكَ فَإِنَّكَ بِأَعْيُنِنَا ۖ وَسَبِّحْ بِحَمْدِ رَبِّكَ حِينَ تَقُومُ ﴿48﴾ وَمِنَ اللَّيْلِ فَسَبِّحْهُ وَإِدْبَارَ النُّجُومِ ﴿49﴾

Transliteration English

Bismillaahir Rahmaanir Raheem

Wat-Toor
Wa kitaabim mastoor
Fee raqqim manshoor
Wal baitil ma’moor
Wassaqfil marfoo’
Wal bahril masjoor
Inna ‘azaaba Rabbika lawaaqi’
Maa lahoo min daafi’
Yawma tamoorus samaaa’u mawraa
Wa taseerul jibaalu sairaa
Fawailuny yawma ‘izil lil mukaazzibeen
Allazeena hum fee khawdiny yal’aboon
Yawma yuda’-‘oona ilaa naari jahannama da’-‘aa
Haazihin naarul latee kuntum bihaa tukazziboon
Afasihrun haazaaaa am antum laa tubsiroon
Islawhaa fasbirooo aw laa tasbiroo sawaaa’un ‘alaikum innamaa tujzawna maa kuntum ta’maloon
Innal muttaqeena fee jannaatinw wa na’eem
Faakiheena bimaaa aataahum rabbuhum wa waqaahum rabbuhum ‘azaabal jaheem
Kuloo washraboo haneee ‘am bimaa kuntum ta’maloon
Muttaki’eena ‘alaa sururim masfoofatinw wa zawwaj naahum bihoorin ‘een
Wallazeena aamanoo wattaba’at hum zurriyyatuhum bieemaanin alhaqnaa bihim zurriyyatahum wa maaa alatnaahum min ‘amalihim min shai’; kullum ri’im bimaa kasaba raheen
Wa amdadnaahum bifaa kihatinw wa lahmim mimmaa yashtahoon
Yatanaaza’oona feehaa kaasal laa laghwun feehaa wa laa taaseem
Wa yatoofu ‘alaihim ghilmaanul lahum ka annahum lu’lu’um maknoon
Wa aqbala ba’duhum ‘alaa ba’diny yatasaaa’aloon
Qaalooo innaa kunnaa qablu feee ahlinaa mushfiqeen
Famannnal laahu ‘alainaa wa waqaanaa ‘azaabas samoom
Innaa kunnaa min qablu nad’oohu innahoo huwal barrur raheem
Fazakkir famaaa anta bini’mati rabbika bikaahininw wa laa majnoon
Am yaqooloona shaa’irun natarabbasu bihee raibal manoon
Qul tarabbasoo fa innee ma’akum minal mutarabbiseen
Am taamuruhum ahlaamuhum bihaazaaa am hum qawmun taaghoon
Am yaqooloona taqawwalah; bal laa yu’minoon
Falyaatoo bihadeesim misliheee in kaanoo saadiqeen
Am khuliqoo min ghairi shai’in am humul khaaliqoon
Am khalaqus samaawaati wal ard; bal laa yooqinoon
Am’indahum khazaaa’inu rabbika am humul musaitiroon
Am lahum sullamuny yastami’oona feehi falyaati mustami’uhum bisultaanim mubeen
Am lahul banaatu wa lakumul banoon
Am tas’aluhum ajran fahum mim maghramim musqaloon
Am ‘indahumul ghaibu fahum yaktuboon
Am yureedoona kaidan fallazeena kafaroo humul makeedoon
Am lahum ilaahun ghairul laa; subhaanal laahi ‘ammaa yushrikoon
Wa iny yaraw kisfam minas samaaa’i saaqitany yaqooloo sahaabum markoom
Fazarhum hatta yulaaqoo yawmahumul lazee feehi yus’aqoon
Yawma laa yughnee ‘anhum kaiduhum shai’anw wa laa hum yunsaroon
Wa inna lillazeena zalamoo ‘azaaban doona zalika wa laakinna aksarahum laa ya’lamoon
Wasbir lihukmi rabbika fa innaka bi-a’yuninaa wa sabbih bihamdi rabbika heena taqoom
Wa minal laili fasabbihhu wa idbaaran nujoom

Translation

In the Name of Allah, the Most Beneficent, the Most Merciful.

By the mount of Tur,
and by a book, written
on an unrolled scroll,
and by the Populated House (Al-Bait-ul-Ma’mur) ,
and by the roof, raised high,
and by the sea, flared up (with fire),
the punishment of your Lord is sure to fall.
There is nothing to push it back,
the Day when the sky will tremble, a horrible trembling,
and the mountains will move about, a terrible movement.
So, woe to those who reject (the true faith),
who are indulged in vain talk, playing (with truth),
the Day they will be pushed to the Fire forcefully,
(and it will be said to them,) :This is the Fire you used to deny.
Is it then magic, or do you not see?
Enter it. Now, whether you endure (it) patiently or impatiently, it is all the same for you; you are merely rewarded for what you used to do.
Of course, the God-fearing will be in gardens and bliss,
enjoying what their Lord will have given to them, and their Lord will have saved them from the punishment of Hell.
(It will be said to them,) :Eat and drink pleasantly because of what you used to do,
relaxing on lined up couches . And We will marry them with big-eyed houris.
And those who believed and their children followed them in belief, We will join their children with them, and will not curtail (the reward of) any of their deeds at all. Every person will be pledged for what he earned.
And We will go on giving them whatever they desire of fruits and meat.
They will snatch from one another (in a friendly manner) a glass (of wine) carrying neither absurd talk, nor something leading to sin.
And their own serving boys will rotate around them, (who will be as neat and clean) as if they were hidden pearls.
And they will advance to one another, asking (about each other‘s welfare).
They will say, :Indeed we were afraid (of Allah‘s punishment) when we were amidst our family,
but Allah did favour to us and saved us from the torment of Fire‘s scorching breath.
We used to pray to Him before. He is surely the Most-Kind, the Very-Merciful.
So keep reminding (them), because by the grace of your Lord, you are neither a soothsayer, nor a mad man.
Do they rather say, :He is a poet for whom we are awaiting the accident of death?
Say, :Wait! I am waiting with you, too.
Is it their intellects that direct them to (say) this, or are they a rebellious people?
Do they rather say, :He has forged it (the Qur‘an.) ? No, but they do not believe.
So, let them bring a discourse like this, if they are truthful.
Is it that they are created by none, or are they themselves the creators?
Or have they created the heavens and the earth? No, but they are sure of nothing.
Or do they have the treasures of your Lord, or have they acquired control (over them)?
Or have they a stairway (to the heavens) by means of which they listen (to the divine decrees)? If so, their listener must bring a clear proof.
Is it that He has daughters and you have sons?
Or is it that you ( O prophet) ask them for a fee, and therefore they are burdened with a liability?
Or have they the knowledge of the Unseen, and they are recording it?
Or do they intend to plan to do harm (to the prophet)? Then the disbelievers themselves shall be harmed by the plan.
Or do they have a god other than Allah? Pure is Allah from what they associate with Him.
Even if they see a piece falling down from the sky, they would say, :It is a cumulated cloud.
So, leave them alone until they face their Day, in which they will be turned unconscious,
the Day their planning will not benefit them in the least, nor will they be helped.
And for those who did wrong there is another punishment before that, but most of them do not know.
And ( O Prophet) be patient about the decision of your Lord, because you are in front of Our Eyes. And proclaim the purity of your Lord along with His praise when you stand (in Prayer),
And, in parts of night too, proclaim His purity, and at the time of setting of the stars.

Commentary

وَالطُّورِ‌ (By the Mount Tur,….52:1) The word Tur in Hebrew means a mountain that has trees [ as opposed to jabal a mountain that does not have trees { Trn.}]. Here Tur stands for mount Sinai which is situated in the land of Madyan where the Holy Prophet Musa (عليه السلام) had the honour of Allah’s speaking to him. Some reports narrate that there are four mountains of Paradise in this world, and one of them is Tur (Qurtubi). Swearing an oath by Tur carries a special significance and honour of the mount. It also signifies that certain injunctions have been revealed by Allah for people to follow. Compliance with them is obligatory.

وَكِتَابٍ مَّسْطُورٍ‌ فِي رَ‌قٍّ مَّنشُورٍ‌ (and by a book, written on an unrolled scroll….52:2-3) The word raqq means fine parchment or fine piece of skin, used for the purpose of writing on it. It is, therefore, usually translated as paper. Here it could be referring to man’s account-book of deeds or, according to some of the scholars, it stands for the Qur’an. (Qurtubi)

Al-Bait-ul-Ma` mur

وَالْبَيْتِ الْمَعْمُورِ‌ (and by the Populated House [ AI-Bait-ul-Ma` mur ],…52:4) Al-Bait-ul-Ma` mur is the Ka’bah in the heaven meant for the angels’ service and is parallel to the Ka’bah on earth. According to a Tradition in Sahihain that the Holy Prophet (صلى الله عليه وآله وسلم) said about his Ascension to the seventh heaven: “Then, I was taken to Al-Bait-ul-Ma` mur. It is visited every day by seventy thousand angels who will not come back to visit it again” because every day other new angels take their turn to visit it. (Ibn Kathir)

Al-Bait-ul-Ma` mur is the Ka’bah of the angels who reside in the seventh heaven. When the Holy Prophet (صلى الله عليه وآله وسلم) reached the seventh heaven on the Night of Ascension, he saw Holy Prophet Ibrahim (عليه السلام) reclining with his back on Al-Bait-ul-Ma` mur. It was Holy Prophet Ibrahim (عليه السلام) who built the Ka’bah on earth, and thus the reward is compatible with his action in that Allah Ta’ ala has blessed him with a special connection with Al-Bait-ul-Ma` mur (IbnKathir).

وَالْبَحْرِ‌ الْمَسْجُورِ‌ (and by the sea, filled up with fire…52:6) The word bar means sea and the passive participle masjur is derived from sajr which is used in several different senses, one of which is to kindle with fire. Some of the commentators interpret the participle in this sense here, that is, by the sea which will be kindled with fire on the Day of Resurrection, just as Allah said in another verse وَإِذَا الْبِحَارُ‌ سُجِّرَ‌تْ “And when the seas will be kindled with fire”. In other words, it will be kindled with fire and become a raging fire surrounding the people in the plain of hashr. This was reported by Sayyidna Said Ibn Musayyab from Sayyidna Ali Ibn Abi Talib (رض) . Sayyidna Ibn ` Abbas, Mujahid, and ` Ubaidullah Ibn ` Umair (رض) also report likewise. (Ibn Kathir)

A Jewish person asked Sayyidna ` Ali (رض) ‘where is the Hell?’. He replied ‘the sea’. The Jew, who was the scholar of the previous scriptures, confirmed this. (Qurtubi) Sayyidna Qatadah (رض) and others interpreted the phrase to mean ‘filled sea’. Ibn Jarir (رح) preferred this interpretation (Ibn Kathir). ‘ This is the interpretation adopted by Maulana Ashraf Thanawi (رح)

إِنَّ عَذَابَ رَ‌بِّكَ لَوَاقِعٌ مَّا لَهُ مِن دَافِعٍ (the punishment of your Lord is sure to fall. There is nothing to push it back,….52:7-8) Verses 1-6 constituted swearing of an oath, and the present verse is jawab-ul-qasam or the fact for which the oath is sworn, assuring that the torment of Allah will come to pass, and none will be able to avert it.

The Incident of Sayyidna Umar (رض)

Sayyidna ` Umar (رض) one day recited Surah Tur. When he came to these verses, he heaved a cool sigh after which he fell ill for about twenty days. During his illness the people would visit him, not knowing what caused his illness. (Ibn Kathir)

Sayyidna Jubair Ibn Mut’im (رض) says that before embracing Islam, he once went to the holy city of Madinah to negotiate regarding the prisoners of the battle of Badr. When he arrived there, the Holy Prophet (صلى الله عليه وآله وسلم) was reciting Surah Tur in Maghrib salah and his voice could be heard outside the mosque. When he recited verses [ 7] and [ 81: ‘The punishment of your Lord is sure to fall. There is nothing to push it back,’ He suddenly felt that his heart would burst through fear. He instantly embraced Islam. He felt at the time that he would not be able to move unless the torment would descend on him. (Qurtubi)

يَوْمَ تَمُورُ‌ السَّمَاءُ مَوْرً‌ا (…the Day when the sky will tremble, a horrible trembling, …52:9) The lexicographical denotation of the word mawr is violent shaking, or movement caused by unrest. This verse describes the violent movement of the heavens on the Day of Resurrection.

The Believing Children of the Righteous will benefit from their relationship with their Believing Parents in Paradise

وَالَّذِينَ آمَنُوا وَاتَّبَعَتْهُمْ ذُرِّ‌يَّتُهُم بِإِيمَانٍ أَلْحَقْنَا بِهِمْ ذُرِّ‌يَّتَهُمْ (And those who believed and their children followed them in belief, We will join their children with them,… 52:21) Sayyidna Ibn ‘Abbas (رض) reports from the Holy Prophet (صلى الله عليه وآله وسلم) who said:

“Verily, Allah elevates the ranks of the believers’ children to the rank of their parents, even though the latter do not deserve the same rank as their parents deserve, so that the eyes of the parents are comforted.” (Hakim, al-Baihaqi in his Sunan, al-Bazzar, Abu Nu’aim in al-Hilyah, ibn-Jarir and ibn-Abi Haim as quoted by Mazhari [ Tr.])

It is recorded in Tabarani that Said Ibn Jubair (رح) reports “Sayyidna Ibn ` Abbas (رض) said, [ and I think he reports this from the Holy Prophet (صلى الله عليه وآله وسلم) :

“When a person enters Paradise, he will inquire about his parents, and wife and children [ as to where they are ]. He will be told that they have not attained your grade. [ Therefore, their place is elsewhere in Paradise ]. The person will say: ‘0 Lord! I had worked not only for myself, but for all of them.’ Allah will command that they all be kept together with him in the same rank of Paradise.” (Ibn Kathir)

Hafiz Ibn-Kathir, having quoted all these Traditions, says that it is certainly Allah’s grace and favour that He grants the children this blessing because of the righteous deeds of their parents. He also grants His favour to parents on account of their children’s praying Allah for them. Imam Ahmad (رح) has recorded that Sayyidna Abu Hurairah (رض) has reported the following statement of the Holy Prophet (صلى الله عليه وآله وسلم) .

“Verily, Allah shall elevate the grade of a righteous servant in Paradise, who will ask: ‘0 Lord! How did I earn this?’ Allah will reply: ‘Through your son’s invoking Me to forgive you.” (ibn-Kathir says that this Tradition has an authentic chain of transmitters, but was not recorded in Sahihain this way. However there is a corroborating narration (shahid) for it in Muslim on the authority of Abu Hurairah (رض) . [ Tr.])

وَمَا أَلَتْنَاهُم مِّنْ عَمَلِهِم مِّن شَيْءٍ (…and will not curtail (the reward of) any of their deeds at all…52:21) The past perfect verb alatna is the first person plural of alata which literally means to decrease, to reduce or to diminish (Qurtubi). The verse means that for upgrading the children of the believers who died in the state of true faith, no part of the reward of their parents will be diminished for them to make up for the children’s deeds. In fact, this equalization will take place as a result of Allah’s grace.

Allah’s Fairness to Sinners

كُلُّ امْرِ‌ئٍ بِمَا كَسَبَ رَ‌هِينٌ (Every person will be pledged for what he earned.) After Allah mentioned His favour of elevating the children to the ranks of their parents, even though the deeds of the former did not qualify them, He affirmed His fairness in that, He does not punish anyone for the sins of others. Therefore, every person will be responsible for his actions. No sins committed by others shall ever be added to one’s load, even if committed by his parents or children. (Ibn Kathir)

فَإِنَّكَ بِأَعْيُنِنَا (…you are before Our Eyes….) The hostility of the enemies towards, and their opposition to, and rejection of the Holy Prophet (صلى الله عليه وآله وسلم) depressed him. At the conclusion of the chapter, the Qur’an says ‘You are before Our eyes’, that is, under Our care and We shall protect you from every evil. Do not be anxious about it. On another occasion, the Qur’an says, وَاللَّـهُ يَعْصِمُكَ مِنَ النَّاسِ ‘And Allah shall protect you from the people’.

Then the verse goes on to say, وَسَبِّحْ بِحَمْدِ رَ‌بِّكَ حِينَ تَقُومُ (And proclaim the purity of your Lord along with His praise when you stand [ in Prayer ]… 48]. To proclaim the purity and praise of Allah is the real purpose of life, and also the real cure of every calamity. Thus the Qur’an enjoins it upon the Holy Prophet (صلى الله عليه وآله وسلم) . ‘When you stand’ could mean to stand up for the Salah or to arise or get up from sleep or bed. The latter meaning is preferred by Ibn Jarir. This view is supported by the Tradition recorded in the Musnad of Imam Ahmad Ibn Hanbal (رح) on the authority of Sayyidna ` Ubadah Ibn Samit (رض) who reports that the Holy Prophet (صلى الله عليه وآله وسلم) said: “Whoever gets up at night and recites:

لاَ إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لاَ شَرِيكَ لَهُ، لَهُ المُلْكُ وَلَهُ الحَمْدُ، وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ، الحَمْدُ لِلَّهِ، وَسُبْحَانَ اللَّهِ، وَلاَ إِلَهَ إِلَّا اللَّهُ، وَاللَّهُ أَكْبَرُ، وَلاَ حَوْلَ وَلاَ قُوَّةَ إِلَّا بِاللَّهِ.

‘There is no God except Allah. He is One without partners. For Him is the kingdom and all praise is due to Him. He has power over all things. Glory be to Allah and all praise is due to Allah, and there is no God except Allah, and Allah is the Greatest. There is neither might nor power except with Allah.’ Then, if he intends to pray, and performs prayer after ablution, the prayers will be accepted. (Ibn Kathir)

Kaffarat-ul-Majlis : A recitation at the end of a meeting that expiates sins

Sayyidna Mujahid, Abul Ahwas and other leading authorities on Tafsir have interpreted “when you stand” in this verse to mean that when a person wants to stand from a gathering or a meeting, he should recite: سُبْحَانَكَ اللهُمَّ وَبِحَمْدِكَ ‘I proclaim Your Purity, 0 Allah, along with Your praise’. Sayyidna ` Ata’ Ibn Abi Rabah, interpreting this verse, has said:

“When you stand from a gathering, proclaim the purity and praise of Allah. If you have done any good work, your good work will be increased and enhanced. If you had done any bad deed, these words of proclamation will serve as an expiation and atonement”.

On the authority of Sayyidna Abu Hurairah (رض) ، the Holy Prophet (صلى الله عليه وآله وسلم) is reported to have said:

“Whoever sits in a gathering in which he speaks idle excessively, but says before he stands up to depart that gathering, سُبْحَانَكَ اللهُمَّ وَبِحَمْدِكَأَشْهَدُ أَنْ لاَ إِلَهَ إِلَّا أَنْتَ أَسْتَغْفِرُكَ وَأَتُوبُ إِلَيكَ (‘I proclaim Your Purity, 0 Allah, along with Your Praise’, I testify that there is no God except You, I seek Your forgiveness, I repent to You.’ ) Allah will forgive him what he has said in that gathering “.

وَمِنَ اللَّيْلِ فَسَبِّحْهُ (And, in parts of night too, proclaim His purity, and at setting of the stars…52:49) ‘Proclaiming the purity of the Lord in parts of night’ includes Maghrib and ` Isha’ prayers, as well as the general tasbihat (proclamation of the purity of the Lord). The concluding part of this verse; “…and at setting of the stars” refers to the Fajr prayer and the tasbihat recited at that time. (Ibn Kathir)

[From Ma’ariful Quran English by Mufti Taqi Uthmani]