AtThur (basa Arab:الطور) nyaéta surah ka-52 dina Al-Qur'an.Ieu surah kagolong surah Makkiyah nu ngandung 49 ayat. Dingaranan at-Tur nu hartina Pasir (bédakeun jeung keusik) dicokot tina kecap At-Thur nu nyangkaruk minangka ayat munggaran di ieu surah. Nu dimaksud ngeunaan pasir di dieu nyaéta pasir Sinai tempat Nabi Musa narima Taurat ti Gusti Allah. SurahAt-Tur Ayat -33-34-35-36-37-38-39-40-41-42-43 AtTur: 33) Mushaf Madinah: أَمْ يَقُولُونَ تَقَوَّلَهُۥ ۚ بَل لَّا يُؤْمِنُونَ. Huruf Arab Gundul: أم يقولون تقوله بل لا يؤمنون. Transliterasi: am yaquuluuna taqawwalahu bal laa yu/minuuna SesungguhnyaAllah telah memilih Adam, Nuh, keluarga Ibrahim, dan keluarga Imran melebihi segala umat (di masa mereka masing-masing), (yaitu) satu keturunan yang sebagiannya (turunan) dari yang lain. Dan Allah Maha Mendengar lagi Maha Mengetahui. Allah Swt. memberitakan bahwa Dia memilih keluarga-keluarga tersebut atas semua penduduk bumi. 6 وَٱلْبَحْرِ ٱلْمَسْجُورِ wal-baḥril-masjụr 6. dan laut yang di dalam tanahnya ada api. Tafsir : Terdapat beberapa khilaf dikalangan para ulama tentang makna وَالْبَحْرِ الْمَسْجُورِ. Pendapat pertama menyebutkan bahwa وَالْبَحْرِ الْمَسْجُورِ artinya adalah laut yang dinyalakan. Karena kata الْمَسْجُورِ PalingSering Dicari. 1 al hajj ayat 37 2 ar rahman 3 ibrahim 4 AL MAIDAH AYAT 2 5 hidayah 6 Ibrahim 37 7 Dzulkarnain 8 Ilmu 9 Syirik 10 kurban 11 Ali imran 103 12 sabar 13 al maidah ayat 8 14 al hujurat ayat 13 15 muhammad 16 ali imran 159 17 al mujadalah ayat 11 18 ismail 19 sihir 20 Surat Al-Kausar 21 ar rad ayat 11 22 al maidah ayat 5 23 surat+asy+syam+ayat+9 24 niat 25 ibrahim 35 26 utang jIlE4. Tafheem ul Quran Surah 52 At-Tur, Ayat 33-34 اَمۡ يَقُوۡلُوۡنَ تَقَوَّلَهٗ​ ۚ بَلْ لَّا يُؤۡمِنُوۡنَ​ ۚ‏ ﴿5233﴾ فَلۡيَاۡتُوۡا بِحَدِيۡثٍ مِّثۡلِهٖۤ اِنۡ كَانُوۡا صٰدِقِيۡنَؕ‏ ﴿5234﴾ 5233 Do they say “He has himself fabricated the Qur'an?” No; the truth is that they are altogether averse to 5234 If they are truthful in this, then let them produce a discourse of similar Notes 26. In other words, it means this The Quraish who think that Muhammad peace be upon him himself is the author of the Quran know deep down in their hearts that it cannot be his word, and those others also whose mother tongue is Arabic not only clearly feel that it is far more sublime and superior to human speech but any one of them who knows Muhammad peace be upon him personally cannot ever suspect that this is actually his own word and speech. Therefore, the thing plainly is that those who ascribe the authorship of the Quran to the Prophet peace be upon him do not, in fact, wish to affirm faith. That is why they are inventing false excuses one of which is this excuse. For further explanation, see 21 of Surah Younus; E N. 12 of Surah Al-Furqan; E N. 64 of Surah Al-Qasas; 88, 89 of Surah Al-Ankabut; 1 to 4 of Surah As-Sajdah; 54 of Surah HaMim As-Sajdah; 8 to 10 of Surah Al-Ahqaf. 27. That is, not only is the Quran not the word of Muhammad peace be upon him but the truth is that it is not human at all; it is beyond the power of man to compose and produce it. If you think it is human, you are challenged to produce the like of it, which should also be human. This challenge had been given not only to the Quraish but to all the disbelievers of the world first of all in this verse. Then it was repeated thrice in Makkah and then finally in Madinah. Please see Surah Younus, Ayat 38; Surah Houd, Ayat 13; Surah Bani-Israil, Ayat 88; Surah Al-Baqarah, Ayat 23. But no one could dare meet this challenge of the Quran at that time, nor has anyone else had so far the ability to compose and produce a man-made work like the Quran. Some people, because of lack of understanding the real nature of this challenge, say that not to speak of the Quran, no one has the power to write prose or compose poetry in the style of another person. Homer, Rumi, Shakespeare, Goethe, Ghalib, Tagore, Iqbal, all are unique in their styles. It lies in no one’s power to produce poetry like theirs by imitation. Those who give this answer to the challenge of the Quran are, in fact, involved in the misunderstanding that the meaning of “let them produce a statement like it”, is a challenge to man to compose and write a book like the Quran, in the style of the Quran; whereas it does not imply any resemblance in literary style but it implies this Bring a book of the same sublimity and quality and rank, not only in Arabic but in any language of the world, that may be regarded as a match for the Quran in respect of the characteristics for which the Quran is a miracle. The following are in brief some of the main characteristics because of which the Quran has been a miracle before as it is a miracle today 1 The Quran is the highest and most perfect model of the literature of the language in which it was revealed. No word and no sentence in the entire Book is sub-standard. Whatever theme has been presented in it, has been presented in the most appropriate words and in the most suitable style. One and the same theme has been presented over and over again but every time in a new style avoiding the defect of repetition everywhere. The entire Book, from the beginning to the end, is set in the choicest words, like chiseled and polished gems, that cannot be replaced. The discourses are so impressive that no one who knows the language, even if he is a disbeliever, can help being moved to ecstasies on hearing them. Even after 1,400 years this Book is still the model of Arabic literature and no other Arabic book can approach it in literary excellence not to speak of equaling it. Not only this, this Book has so controlled the Arabic language that even after the passage of 14 centuries the standard of this language’s beauty and eloquence is the same that had been set by it; whereas in such long periods languages change out of recognition. No other language of the world has remained in the same state in so far as its spelling and diction, idiom, rules of language and usages are concerned. But it is only the power of the Quran that has held the Arabic language in place each idiom of it is still in use in Arabic literature; its literature is still the standard literature of Arabic; and in writing and speech still the same language is regarded as good Arabic that had been used in the Quran 1,400 years ago. Is there any man-made book in any language of the world that bears the same characteristics? 2 This is the one single Book in the world, which has so extensively and so universally influenced mankind’s thoughts, morals, civilization and way of life as has no precedent in history. In the first instance, its impact changed one nation; then that nation rose and changed a major part of the world. No other Book has proved to be so revolutionary. This Book has not remained confined to writing on paper but in the practical world its each word has formed and molded ideas and thoughts and built up a lasting civilization. Its influence has continued being operative for 1,400 years and its circle of influence and impact is still expanding every day. 3 The theme that this Book discusses is the most extensive theme which comprehends the whole universe, from eternity to eternity. It deals with the reality of the universe, its beginning and end, its system and law. It tells as to who is the Creator and Controller and Disposer of this universe, what are His attributes, what are His powers, and what is that essence and basis on which He has established this entire system of the world. It specifies man’s position and his place which he cannot change. It tells what is the right and correct way of thought and action for man in view of this place and position, which corresponds to the reality, and what are the wrong ways which clash with the reality. Then to prove why the right way is right and the wrong way is wrong, it presents countless arguments from various phenomena of the earth and heavens, from different aspects of the system of the universe, from man’s own self and existence and from man’s own history. Besides, it also tells how and for what reasons man adopts the wrong ways, by what means he can find out the right way, which has always been one and shall remain one, and how he has been guided to it in every age. It does not merely point to the right way but presents a plan of the complete system of life for following that way, which contains a detailed and systematic code concerning beliefs, morals, purification of self, worship, social life, civilization, economy, politics, justice, law and every other aspect of human life. Furthermore, it also tells in full detail what are the results of following this right way and of adopting the wrong ways in this world and what consequences of this will appear in the next world after the present system of the world has come to an end. It depicts fully the coming to an end of the present world and of the establishment of the new world; it gives every detail of the process of change; it portrays the next world and describes fully how man will find a totally new life there, how his deeds from worldly life will be subjected to accountability, what things he will be questioned about, how his complete record, which lie will not be able to deny or dispute, will be placed before him, what strong evidence will be produced in proof thereof, why the culprits will be punished and the righteous rewarded, what rewards will be bestowed on the righteous and in what forms will the culprits suffer the evil consequences of their misdeeds. The way this vast theme has been dealt with in this Book is not of the nature of some conclusions that its author might have reached from some syllogistic premises but its nature is that its author has the direct knowledge of the reality. He sees everything happening from eternity to eternity. All the realities are manifest for Him and the entire universe is like an open book before Him. He sees the entire life of mankind, from its origin to its end, even beyond the present life into the second life simultaneously, and He is guiding man not on the basis of conjecture and speculation but on the basis of knowledge. Not a single truth that He presents as knowledge has been proved to be wrong so far. The concept of the universe and man that He presents fully explains all the phenomena and events and can become the basis of research in every branch of knowledge. His Word contains the answers to all the ultimate problems of philosophy and natural and social sciences, and they are so coherent and consistent logically that a perfect, consistent and comprehensive system of thought can be built on their basis. Then from the practical aspect the guidance that He has given to man about various spheres of life is not only highly rational and pure but countless men have been living according to it in a real fact in different parts of the earth for 1,400 years and have found it by experience to be the only valid way. Is there any man made book of this unique quality present in the world, or has ever been, which may be produced to match this Book? 4 This Book was not composed and written all at once and presented before the world, but a reformatory movement was started with some basic and initial instructions and then for 23 years as the movement passed through different stages of its development its parts were presented by the tongue of the leader, sometimes as lengthy discourses and sometimes as brief sentences, as the conditions and requirements of the occasion demanded. Then, when the mission was brought to completion, these parts that had been issued at different times were compiled in the form of a complete Book which has been known by the name of the Quran. The leader of the movement states that these discourses and sentences are not his original work but were sent down to him by the Lord of all Creation. If a person asserts that they are the original work of the leader himself, he should produce a precedent from history to prove his contention. He should show whether it is possible that the speeches made and the instructions given by a man at different times while leading a powerful collective movement for years continuously by himself in different capacities, sometimes as a preacher and teacher of morals, sometimes as a leader of an oppressed class, sometimes as the ruler of a state, sometimes as the commander of a fighting army, sometimes as a victor, sometime as a lawgiver and legislator, could form a complete and consistent and comprehensive system of thought and action, which should be free from every contradiction and inconsistency, which should appear to be dominated by the same central idea and pattern of thought, which should show that the leader has been building up a universal system of belief and action on the basis of the same foundation of his message with which he had started his work, and which should be a system each clement and part of which is in perfect harmony and consistency with the other parts, Then the one who reads this collection of the discourses with a discerning eye cannot help realizing that the founder of the movement at the outset had a full plan of the movement in view till the last stage, and it never happened that a new idea might have struck him at some later stage, which was unknown to him before, or which he had to change later. If ever there has been a man of this caliber, his name should be made known to the world. 5 The leader who had been made to give these discourses and speak these sentences did not suddenly emerge from a hidden place to present these before the people nor would disappear after he had done so. He had lived his life in full view of society before he started his movement as well as continued to live in the same society after that till his last breath. The people were well aware of the language and style of his conversation and speech. Hadith still presents a major part of it and by going through it the people who know Arabic can easily find out even today what was the leader’s own style of speech and conversation. His contemporaries who spoke his language felt then and those who know Arabic feel today that the language and the style of this Book is very different from the language and style of that leader. So much so that whenever in the midst of a sermon delivered by the leader there occurs a sentence or two of this Book, the distinction between the two becomes all too obvious. The question is Has a man in the world ever had the power, or can he have the capability, that he should go on conversing in two absolutely different styles consistently for years at a stretch and it should never become known that the two separate styles are, in fact, of one and the same person? It is possible that one may succeed in such affectation temporarily but it is not at all possible that for twenty-three years continuously a person should have a different diction and style when he recites the revelations from Allah and a wholly different diction and style when he speaks in his personal capacity. 6 The leader while leading and guiding the movement met with different sorts of conditions. Sometimes he became the target of ridicule, humiliation and severe persecution of his fellow-countrymen and the people of his own tribe and clan; sometimes his companions were so harshly treated that they were compelled to emigrate from the country; sometimes the enemies plotted against his life; sometimes he himself had to leave his home and city; sometimes he had to pass through extreme poverty and starvation; sometimes he had to fight wars successively in which he suffered defeats as well as won victories; sometimes he overcame the enemies and the same enemies who had persecuted him, came before him humbled; sometimes he achieved such power which few people in the world have been able to achieve. Under all such conditions a person’s feelings obviously cannot remain the same. When on these different occasions the leader spoke in his personal capacity, his words, and speeches carried the clear impression of his personal feelings. which naturally arise in the heart of a man on such occasions. But the discourses that were heard from him as Allah’s revelations in these different conditions, are wholly devoid of human feelings. At no place can even an acute observer and critic point out the play of human feelings in them. The vast and comprehensive knowledge that is contained in this Book, is not possessed even by any of the distinguished learned people of this 20th century, not to speak of the people of Arabia and Rome and Greece and Iran of those days. The condition today is that after a man has spent his whole lifetime studying a branch of philosophy or a natural or social science, he comes to know what ultimate problems of his field of study are, but when he studies the Quran seriously he comes to know that this Book contains a clear answer to those problems. This thing is not confined to any one branch of knowledge but holds good in respect of all those sciences which have anything to do with the universe and man. How can one believe that 1,400. years ago an unlettered man in the Arabian desert possessed such deep insight into every branch of knowledge, and he had thought over every basic problem and thought out an absolute and final answer to it? Although there are several other aspects also of the Quran's being a miracle, if a man ponders over these few aspects only, he will realize that the Quran’s being a miracle is far more evident today than it was at the time when it was revealed and, if Allah so wills, it will go on becoming more and more evident and manifest as time passes till the Day of Resurrection. فَلۡيَأۡتُواْ بِحَدِيثٍ مِّثۡلِهِۦٓ إِن كَانُواْ صَٰدِقِينَ فَلۡيَأۡتُواْ بِحَدِيثٍ مِّثۡلِهِۦٓ إِن كَانُواْ صَٰدِقِينَ فَلۡيَأۡتُواْ maka hendaklah mereka mendatangkan بِحَدِيثٖ dengan perkataan مِّثۡلِهِۦٓ serupa dengannya صَٰدِقِينَ orang-orang yang benar فَلۡيَأۡتُواْ maka hendaklah mereka mendatangkan بِحَدِيثٖ dengan perkataan مِّثۡلِهِۦٓ serupa dengannya صَٰدِقِينَ orang-orang yang benar Terjemahan Cobalah mereka membuat yang semisal dengannya Al-Qur’an jika mereka orang-orang benar. Tafsir Maka hendaklah mereka mendatangkan kalimat yang dibuat-buat yang semisal dengan Al-Qur'an itu jika mereka orang-orang yang benar di dalam tuduhannya itu. Topik بِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّحِيْمِ وَالطُّوْرِۙ Waṭ-ṭūri. Demi gunung Sinai, وَكِتٰبٍ مَّسْطُوْرٍۙ Wa kitābim masṭūrin. demi Kitab yang ditulis فِيْ رَقٍّ مَّنْشُوْرٍۙ Fī raqqim mansyūrin. pada lembaran yang terbuka, وَّالْبَيْتِ الْمَعْمُوْرِۙ Wal-baitil-mamūri. demi Baitulmakmur, وَالسَّقْفِ الْمَرْفُوْعِۙ Was-saqfil-marfūi. demi atap yang ditinggikan langit, وَالْبَحْرِ الْمَسْجُوْرِۙ Wal-baḥril-masjūri. dan demi lautan yang dipanaskan di dalamnya ada api, اِنَّ عَذَابَ رَبِّكَ لَوَاقِعٌۙ Inna ażāba rabbika lawāqiun. sesungguhnya azab Tuhanmu pasti terjadi. مَّا لَهٗ مِنْ دَافِعٍۙ Mā lahū min dāfiin. Tidak ada sesuatu pun yang dapat menolaknya. يَّوْمَ تَمُوْرُ السَّمَاۤءُ مَوْرًاۙ Yauma tamūrus-samā'u maurān. Azab Tuhanmu terjadi pada hari ketika langit berguncang sekeras-kerasnya وَّتَسِيْرُ الْجِبَالُ سَيْرًاۗ Wa tasīrul-jibālu sairān. dan gunung-gunung bergerak dengan dahsyat. فَوَيْلٌ يَّوْمَىِٕذٍ لِّلْمُكَذِّبِيْنَۙ Fawailuy yauma'iżil lil-mukażżibīna. Maka, pada hari itu celakalah orang-orang yang mendustakan, الَّذِيْنَ هُمْ فِيْ خَوْضٍ يَّلْعَبُوْنَۘ Allażīna hum fī khauḍiy yalabūna. yaitu orang-orang yang bermain-main dalam kebatilan perbuatan dosa. يَوْمَ يُدَعُّوْنَ اِلٰى نَارِ جَهَنَّمَ دَعًّاۗ Yauma yudaūna ilā nāri jahannama daān. Azab Tuhanmu terjadi pada hari ketika mereka dicampakkan ke neraka Jahanam dengan sekuat-kuatnya. هٰذِهِ النَّارُ الَّتِيْ كُنْتُمْ بِهَا تُكَذِّبُوْنَ Hāżihin-nārul-latī kuntum bihā tukażżibūna. Dikatakan kepada mereka, “Inilah neraka yang dahulu kamu dustakan.” اَفَسِحْرٌ هٰذَآ اَمْ اَنْتُمْ لَا تُبْصِرُوْنَ Afasiḥrun hāżā am antum lā tubṣirūna. Apakah ini sihir? Ataukah kamu tidak melihat? اِصْلَوْهَا فَاصْبِرُوْٓا اَوْ لَا تَصْبِرُوْاۚ سَوَاۤءٌ عَلَيْكُمْۗ اِنَّمَا تُجْزَوْنَ مَا كُنْتُمْ تَعْمَلُوْنَ Iṣlauhā faṣbirū au lā taṣbirū, sawā'un alaikum, innamā tujzauna mā kuntum tamalūna. Masuklah ke dalamnya dan rasakan panas apinya! Baik kamu bersabar atau tidak, sama saja tidak ada manfaatnyabagimu. Sesungguhnya kamu hanya diberi balasan atas apa yang telah kamu kerjakan. اِنَّ الْمُتَّقِيْنَ فِيْ جَنّٰتٍ وَّنَعِيْمٍۙ Innal-muttaqīna fī jannātiw wa naīmin. Sesungguhnya orang-orang yang bertakwa berada dalam surga dan kenikmatan. فٰكِهِيْنَ بِمَآ اٰتٰىهُمْ رَبُّهُمْۚ وَوَقٰىهُمْ رَبُّهُمْ عَذَابَ الْجَحِيْمِ Fākihīna bimā ātāhum rabbuhum, wa waqāhum rabbuhum ażābal-jaḥīmi. Mereka bersuka ria dengan apa yang Tuhan anugerahkan kepada mereka. Tuhan menjaga mereka dari azab neraka Jahim. كُلُوْا وَاشْرَبُوْا هَنِيْۤـًٔا ۢبِمَا كُنْتُمْ تَعْمَلُوْنَۙ Kulū wasyrabū hanī'am bimā kuntum tamalūna. Dikatakan kepada mereka, “Makan dan minumlah dengan nikmat sebagai balasan dari apa yang telah kamu kerjakan!” مُتَّكِـِٕيْنَ عَلٰى سُرُرٍ مَّصْفُوْفَةٍۚ وَزَوَّجْنٰهُمْ بِحُوْرٍ عِيْنٍ Muttaki'īna alā sururim maṣfūfahtin, wa zawwajnāhum biḥūrin īnin. Mereka bertelekan di atas dipan-dipan yang tersusun dan Kami menganugerahkan kepada mereka pasangan, yaitu bidadari yang bermata indah. وَالَّذِيْنَ اٰمَنُوْا وَاتَّبَعَتْهُمْ ذُرِّيَّتُهُمْ بِاِيْمَانٍ اَلْحَقْنَا بِهِمْ ذُرِّيَّتَهُمْ وَمَآ اَلَتْنٰهُمْ مِّنْ عَمَلِهِمْ مِّنْ شَيْءٍۗ كُلُّ امْرِئٍ ۢبِمَا كَسَبَ رَهِيْنٌ Wal-lażīna āmanū wattabaathum żurriyyatuhum bi'īmānin alḥaqnā bihim żurriyyatahum wa mā alatnāhum min amalihim min syai'in, kullumri'im bimā kasaba rahīnun. Orang-orang yang beriman dan anak cucunya mengikuti mereka dalam keimanan, Kami akan mengumpulkan anak cucunya itu dengan mereka di dalam surga. Kami tidak mengurangi sedikit pun pahala amal kebajikan mereka. Setiap orang terikat dengan apa yang dikerjakannya. وَاَمْدَدْنٰهُمْ بِفَاكِهَةٍ وَّلَحْمٍ مِّمَّا يَشْتَهُوْنَ Wa amdadnāhum bifākihatiw wa laḥmim mimmā yasytahūna. Kami menganugerahkan kepada mereka tambahan kenikmatan berupa buah-buahan dan daging dari segala jenis yang mereka inginkan. يَتَنَازَعُوْنَ فِيْهَا كَأْسًا لَّا لَغْوٌ فِيْهَا وَلَا تَأْثِيْمٌ Yatanāzaūna fīhā ka'sal lā lagwun fīhā wa lā ta'ṡīmun. Di dalam surga itu mereka saling mengulurkan gelas yang isinya tidak menimbulkan ucapan atau sikap yang tidak berfaedah dan tidak pula menimbulkan perbuatan dosa. ۞ وَيَطُوْفُ عَلَيْهِمْ غِلْمَانٌ لَّهُمْ كَاَنَّهُمْ لُؤْلُؤٌ مَّكْنُوْنٌۚ Wa yaṭūfu alaihim gilmānul lahum ka'annahum lu'lu'um maknūnun. Di sekitar mereka ada anak-anak muda belia berkeliling untuk melayani mereka, seakan-akan anak muda belia itu bagaikan mutiara yang tersimpan. وَاَقْبَلَ بَعْضُهُمْ عَلٰى بَعْضٍ يَّتَسَاۤءَلُوْنَ Wa aqbala baḍuhum alā baḍiy yatasā'alūna. Sebagian mereka menghadap kepada sebagian yang lain saling bertegur sapa. قَالُوْٓا اِنَّا كُنَّا قَبْلُ فِيْٓ اَهْلِنَا مُشْفِقِيْنَ Qālū innā kunnā qablu fī ahlinā musyfiqīna. Mereka berkata, “Sesungguhnya kami dahulu, sewaktu berada di tengah-tengah keluarga kami, adalah orang yang takut ditimpa azab Allah. فَمَنَّ اللّٰهُ عَلَيْنَا وَوَقٰىنَا عَذَابَ السَّمُوْمِ Fa mannallāhu alainā wa waqānā ażābas-samūmi. Allah menganugerahkan karunia kepada kami dan menjaga kami dari azab neraka. اِنَّا كُنَّا مِنْ قَبْلُ نَدْعُوْهُۗ اِنَّهٗ هُوَ الْبَرُّ الرَّحِيْمُ ࣖ Innā kunnā min qablu nadūhu, innahū huwal-barrur-raḥīmu. Sesungguhnya kami menyembah-Nya sejak dahulu. Sesungguhnya hanya Dialah Yang Mahaluas kebajikan-Nya lagi Maha Penyayang.” فَذَكِّرْ فَمَآ اَنْتَ بِنِعْمَتِ رَبِّكَ بِكَاهِنٍ وَّلَا مَجْنُوْنٍۗ Fa żakkir famā anta binimati rabbika bikāhiniw wa lā majnūnin. Wahai Nabi Muhammad, teruslah menyampaikan peringatan karena berkat nikmat Tuhanmulah, engkau bukan seorang tukang tenung dan bukan pula orang gila! اَمْ يَقُوْلُوْنَ شَاعِرٌ نَّتَرَبَّصُ بِهٖ رَيْبَ الْمَنُوْنِ Am yaqūlūna syāirin natarabbaṣu bihī raibal-manūni. Bahkan, mereka orang musyrik Makkah berkata, “Dia Nabi Muhammad adalah seorang penyair yang kami tunggu-tunggu kecelakaan menimpanya.” قُلْ تَرَبَّصُوْا فَاِنِّيْ مَعَكُمْ مِّنَ الْمُتَرَبِّصِيْنَۗ Qul tarabbaṣū fa innī maakum minal-mutarabbiṣīna. Katakanlah Nabi Muhammad, “Tunggulah! Sesungguhnya aku pun termasuk orang yang sedang menunggu bersamamu.” اَمْ تَأْمُرُهُمْ اَحْلَامُهُمْ بِهٰذَآ اَمْ هُمْ قَوْمٌ طَاغُوْنَۚ Am ta'muruhum aḥlāmuhum bihāżā am hum qaumun ṭāgūna. Apakah mereka diperintah oleh pikiran-pikiran mereka untuk mengucapkan tuduhan-tuduhan ini atau apakah mereka kaum yang melampaui batas? اَمْ يَقُوْلُوْنَ تَقَوَّلَهٗۚ بَلْ لَّا يُؤْمِنُوْنَۚ Am yaqūlūna taqawwalahū, bal lā yu'minūna. Bahkan, apakah mereka juga berkata, “Dia Nabi Muhammad mereka-rekanya?” Tidak! Merekalah yang tidak beriman. فَلْيَأْتُوْا بِحَدِيْثٍ مِّثْلِهٖٓ اِنْ كَانُوْا صٰدِقِيْنَۗ Falya'tū biḥadīṡim miṡlihī in kānū ṣādiqīna. Cobalah mereka membuat yang semisal dengannya Al-Qur’an jika mereka orang-orang benar. اَمْ خُلِقُوْا مِنْ غَيْرِ شَيْءٍ اَمْ هُمُ الْخٰلِقُوْنَۗ Am khuliqū min gairi syai'in am humul-khāliqūna. Apakah mereka tercipta tanpa asal-usul ataukah mereka menciptakan diri mereka sendiri? اَمْ خَلَقُوا السَّمٰوٰتِ وَالْاَرْضَۚ بَلْ لَّا يُوْقِنُوْنَۗ Am khalaqus-samāwāti wal-arḍa, bal lā yūqinūna. Apakah mereka menciptakan langit dan bumi? Sebenarnya mereka tidak meyakini apa yang mereka katakan. اَمْ عِنْدَهُمْ خَزَاۤىِٕنُ رَبِّكَ اَمْ هُمُ الْمُصَۣيْطِرُوْنَۗ Am indahum khazā'inu rabbika am humul-musaiṭirūna. Apakah di sisi mereka ada perbendaharaan Tuhanmu ataukah mereka yang berkuasa? اَمْ لَهُمْ سُلَّمٌ يَّسْتَمِعُوْنَ فِيْهِۚ فَلْيَأْتِ مُسْتَمِعُهُمْ بِسُلْطٰنٍ مُّبِيْنٍۗ Am lahum sullamuy yastamiūna fīhi, falya'ti mustamiuhum bisulṭānim mubīnin. Apakah mereka mempunyai tangga ke langit untuk mendengarkan hal-hal yang gaib? Hendaklah orang yang mendengarkan di antara mereka itu datang membawa keterangan yang nyata. اَمْ لَهُ الْبَنٰتُ وَلَكُمُ الْبَنُوْنَۗ Am lahul-banātu wa lakumul-banūna. Apakah pantas bagi-Nya anak-anak perempuan, sedangkan untuk kamu anak-anak laki-laki? اَمْ تَسْـَٔلُهُمْ اَجْرًا فَهُمْ مِّنْ مَّغْرَمٍ مُّثْقَلُوْنَۗ Am tas'aluhum ajran fahum mim magramim muṡqalūna. Apakah engkau Nabi Muhammad meminta imbalan kepada mereka sehingga mereka dibebani dengan utang? اَمْ عِنْدَهُمُ الْغَيْبُ فَهُمْ يَكْتُبُوْنَۗ Am indahumul-gaibu fahum yaktubūna. Apakah mereka mempunyai pengetahuan tentang yang gaib, lalu mereka menuliskannya? اَمْ يُرِيْدُوْنَ كَيْدًاۗ فَالَّذِيْنَ كَفَرُوْا هُمُ الْمَكِيْدُوْنَۗ Am yurīdūna kaidān, fal-lażīna kafarū humul-makīdūna. Apakah mereka hendak melakukan tipu daya? Justru orang-orang yang kufur itulah yang terkena tipu daya. اَمْ لَهُمْ اِلٰهٌ غَيْرُ اللّٰهِ ۗسُبْحٰنَ اللّٰهِ عَمَّا يُشْرِكُوْنَ Am lahum ilāhun gairullāhi, subḥānallāhi ammā yusyrikūna. Apakah mereka mempunyai tuhan selain Allah? Mahasuci Allah dari apa yang mereka persekutukan. وَاِنْ يَّرَوْا كِسْفًا مِّنَ السَّمَاۤءِ سَاقِطًا يَّقُوْلُوْا سَحَابٌ مَّرْكُوْمٌ Wa iy yarau kisfam minas-samā'i sāqiṭay yaqūlū saḥābum markūmun. Jika mereka melihat gumpalan-gumpalan awan berjatuhan dari langit, mereka berkata, “Itu adalah awan yang bertumpuk-tumpuk yang akan menurunkan hujan.” فَذَرْهُمْ حَتّٰى يُلٰقُوْا يَوْمَهُمُ الَّذِيْ فِيْهِ يُصْعَقُوْنَۙ Fażarhum ḥattā yulāqū yaumahumul-lażī fīhi yuṣaqūna. Biarkanlah mereka dalam kesesatan hingga mereka menemui hari yang dijanjikan kepada mereka yang pada hari itu mereka dibinasakan, يَوْمَ لَا يُغْنِيْ عَنْهُمْ كَيْدُهُمْ شَيْـًٔا وَّلَا هُمْ يُنْصَرُوْنَۗ Yauma lā yugnī anhum kaiduhum syai'aw wa lā hum yunṣarūna. yaitu pada hari ketika tipu daya mereka tidak berguna sedikit pun bagi mereka dan mereka tidak akan diberi pertolongan. وَاِنَّ لِلَّذِيْنَ ظَلَمُوْا عَذَابًا دُوْنَ ذٰلِكَ وَلٰكِنَّ اَكْثَرَهُمْ لَا يَعْلَمُوْنَ Wa inna lil-lażīna ẓalamū ażāban dūna żālika wa lākinna akṡarahum lā yalamūna. Sesungguhnya bagi orang-orang yang zalim ada azab selain itu, tetapi kebanyakan mereka tidak mengetahui. وَاصْبِرْ لِحُكْمِ رَبِّكَ فَاِنَّكَ بِاَعْيُنِنَا وَسَبِّحْ بِحَمْدِ رَبِّكَ حِيْنَ تَقُوْمُۙ Waṣbir liḥukmi rabbika fa innaka bi'ayuninā wa sabbiḥ biḥamdi rabbika ḥīna taqūmu. Bersabarlah Nabi Muhammad menunggu ketetapan Tuhanmu karena sesungguhnya engkau berada dalam pengawasan Kami! Bertasbihlah seraya bertahmid memuji Tuhanmu ketika engkau bangun! وَمِنَ الَّيْلِ فَسَبِّحْهُ وَاِدْبَارَ النُّجُوْمِ ࣖ Wa minal-laili fa sabbiḥhu wa idbāran-nujūmi. Bertasbihlah kepada-Nya pada sebagian malam dan pada waktu terbenamnya bintang-bintang waktu fajar. Quick Links Yasin Al Waqiah Al Kahfi Al Mulk Ar Rahman An Nasr Al Baqarah At Tin Al Fatihah An Nas An Naba Al Qariah Surah / Chapter Languages Arabic images with tashkeel without tashkeel Tafsir الجلالين English Transliteration Sahih International Muhsin Khan Pickthall Yusuf Ali Shakir Dr. Ghali Other Languages Albanian Azerbaijani Bosnian Chinese Czech Dutch Farsi Finnish French German Hausa Indonesian Italian Japanese Korean Malay Malayalam Maranao Norwegian Polish Portuguese Romanian Russian Somali Spanish Swahili Swedish Tatar Thai Turkish Urdu Uzbek Bangla Tamil Loading... Surat Aţ-Ţūr The Mount - سورة الطور Sahih InternationalOr were they created by nothing, or were they the creators [of themselves]? Sahih InternationalOr did they create the heavens and the earth? Rather, they are not certain. Copyright © All rights reserved. اَمۡ يَقُوۡلُوۡنَ تَقَوَّلَهٗ‌ ۚ بَلْ لَّا يُؤۡمِنُوۡنَ‌ Am yaquuluuna taqawwalah; bal laa yu'minuun Ataukah mereka berkata, "Dia Muhammad mereka-rekanya." Tidak! Merekalah yang tidak beriman. Juz ke-27 Tafsir Ataukah mereka juga menuduhnya menggubah Al-Qur’an, dengan berkata, “Dia telah mereka-rekanya dengan pikirannya sendiri dan mengklaimnya sebagai wahyu Allah.” Tidak! Semua yang mereka katakan itu tidaklah benar! Sesungguhnya merekalah yang tidak beriman kepada ajaran Allah. Pada ayat ini dengan menggunakan bentuk kalimat pertanyaan, Allah menerangkan tuduhan orang-orang kafir bahwa Nabi dianggap mengada-ada, menyatakan sesuatu yang dikarangkarang sendiri oleh Nabi Muhammad saw. Bentuk pertanyaan ini merupakan suatu dorongan agar mereka berpikir untuk mencari jawaban dengan menggunakan akal sehat. Ayat-ayat Al-Qur'an memang memesona mereka, baik rangkaian bahasanya maupun isi kandungannya, sehingga mereka mengatakan Muhammad adalah penyair atau tukang tenung bahkan mereka anggap sebagai orang gila, sebetulnya mereka terkagum-kagum pada ayat Al-Qur'an, tetapi karena mereka tidak beriman, mereka menolak dan mengingkari firman-firman Allah dan kenabian Nabi Muhammad maka mereka asal tuduh saja. Memang mereka menghadapi dilema dengan kehebatan Al-Qur'an tetapi juga benci kepada Nabi Muhammad saw. Demikianlah jika seseorang tidak mendapat hidayah dari Allah swt, menderita batin di dunia, dan menderita lahir batin di akhirat nanti. sumber Keterangan mengenai QS. At-TurSurat Ath Thuur terdiri atas 49 ayat, termasuk golongan surat-surat Makkiyyah, diturunkan sesudah surat As Sajdah. Dinamai Ath Thuur Bukit diambil dari perkataan Ath Thuur yang terdapat pada ayat pertama surat ini. Yang dimaksud dengan bukit di sini ialah bukit Thursina yang terletak di semenanjung Sinai, tempat Nabi Musa menerima wahyu dari Tuhannya.

surat at thur ayat 33 34