Surah Al-Qamar (54) — Ayah 55
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 Remember that here the translation of {’’ مَقْعَدِ ‘‘} as “gathering” does not convey its full meaning, because both {’’ قَعْدٌ‘‘} and {’’جَلَسٌ‘‘ } mean “to sit,” but in {’’ مَقْعَدِ ‘‘} there is the sense of remaining, which is not found in “gathering.” For example, in Surah At-Tawbah, verse (81): « فَرِحَ الْمُخَلَّفُوْنَ بِمَقْعَدِهِمْ خِلٰفَ رَسُوْلِ اللّٰهِ» the meaning of {’’ بِمَقْعَدِهِمْ ‘‘} is not just “to sit” but “to remain sitting,” and in Surah An-Nisa, verse (95): «لَا يَسْتَوِي الْقٰعِدُوْنَ مِنَ الْمُؤْمِنِيْنَ» the meaning of {’’ الْقٰعِدُوْنَ ‘‘} is “those believers who remain sitting.” Similarly, in Surah An-Nur, verse (60): « وَ الْقَوَاعِدُ مِنَ النِّسَآءِ » the meaning of {’’ الْقَوَاعِدُ ‘‘} is “those women who remain sitting.” Here, instead of {’’ الْقَوَاعِدُ ‘‘}, the word {’’اَلْجَوَالِسُ‘‘} cannot be used. In Surah Qaf, verse (17): « عَنِ الْيَمِيْنِ وَ عَنِ الشِّمَالِ قَعِيْدٌ » the meaning of the angels being constantly present is conveyed, which is not in { ’’جَلِيْسٌ‘‘ }. Now, in comparison, look at Surah Al-Mujadila, verse (11), it is said: «اِذَا قِيْلَ لَكُمْ تَفَسَّحُوْا فِي الْمَجٰلِسِ فَافْسَحُوْا يَفْسَحِ اللّٰهُ لَكُمْ وَ اِذَا قِيْلَ انْشُزُوْا فَانْشُزُوْا » “When you are told to make room in gatherings, then make room; Allah will make room for you. And when you are told to rise, then rise.” Here, from {’’ تَفَسَّحُوْا ‘‘} (make room), movement in the gathering is proven, and from {’’ انْشُزُوْا ‘‘} (rise), it is clear that the sitting in the gathering can also be abandoned, but this is not the case with {’’قُعُوْدٌ‘‘}. The summary of this whole discussion is that the righteous will be in a “maq‘ad sidq” which will be enduring. The phrase “majlis sidq” does not convey this meaning. The commentator Razi has written this matter in great detail and with evidence.
➌ { عِنْدَ مَلِيْكٍ مُّقْتَدِرٍ:’’ مَلِيْكٍ ‘‘ ’’مُلْكٌ‘‘} is of the pattern of {’’فَعِيْلٌ‘‘}, meaning “possessor of dominion.” In this, there is more emphasis than {’’مَلِكٌ‘‘}, so the translation is “the Great King.” In {’’ مُقْتَدِرٍ ‘‘} there is more emphasis than {’’ قَادِرٌ‘‘} or {’’ قَدِيْرٌ‘‘}, as has been mentioned earlier under {’’ اَخْذَ عَزِيْزٍ مُّقْتَدِرٍ ‘‘}, so the translation is “the One with immense power.” The status of any house or dwelling is determined by the place where it is located; the wife of Pharaoh, Asiya (may Allah be pleased with her), prayed to Allah Almighty to build her a house near Him in Paradise when all the comforts of the world were taken away: «رَبِّ ابْنِ لِيْ عِنْدَكَ بَيْتًا فِي الْجَنَّةِ » [ التحریم : ۱۱ ] “My Lord, build for me near You a house in Paradise.” Here Allah Almighty has mentioned His attributes {’’ مَلِيْكٍ مُّقْتَدِرٍ ‘‘}, because people desire to be in the gatherings and proximity of kings, and the greater the authority of the king, the greater the desire for his nearness. Allah Almighty has given glad tidings to the righteous that their residence will be with the King of kings, Who is the Owner of all authority. Then who can estimate their honor and glory. [ اَللّٰھُمَّ اجْعَلْنَا مِنْھُمْ ]
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.
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.
[38] That is, in the presence of Allah, the Lord of Majesty and the All-Powerful, the gathering of the righteous will consist entirely of truthful and upright people. They will attain this status due to their truthfulness and in accordance with the true promises of Allah and His Messenger.
