Surah Tur in Arabic with English Transliteration and Translation

52. At-Tur (Mount Sinai) – الطور

At-Tur is the 52nd surah (chapter) of Al-Qur’an. It consists of 49 ayat (verses) that were all revealed in Mecca.


THIS SURAH, revealed most probably in the later half of the Mecca period (according to some authorities, immediately after Surah As-Sajdah [32]), takes its designation from the mention of Mount Sinai (at-tur) in verse 1.

بِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّحِيْمِ

Surah At-Tur Ayat 1

وَالطُّورِ

Wat-Toor

1. CONSIDER Mount Sinai!1


1 For my rendering of the adjurative particle wa as “Consider”, see first half of note 23 on Surah Al-Muddathir [74]: 32. The expression at-tur (lit., “the mountain”) is used in the Qur’an exclusively to denote Mount Sinai, on which Moses received his decisive revelation. In the present context it signifies, metonymically, revelation as such, to which the next verse calls attention.


Surah At-Tur Ayat 2

وَكِتَابٍ مَسْطُورٍ

Wa kitaabim mastoor

2. Consider [God’s] revelation, inscribed


Surah At-Tur Ayat 3

فِي رَقٍّ مَنْشُورٍ

Fee raqqim manshoor

3. on wide-open scrolls.2


2 I.e., always open to man’s understanding (Razi).


Surah At-Tur Ayat 4

وَالْبَيْتِ الْمَعْمُورِ

Wal baitil ma’moor

4. Consider the long-enduring house [of worship]!3


3 This is a metonym for the fact that ever since the dawn of human consciousness men have persistently—although often but dimly—realized the existence of God and have tried, spurred on by the continuous,
direct revelation granted to His prophets, to come closer to Him through worship. Hence, Baydawi regards the expression al-bayt al-ma’mur as a metaphor for the heart of the believer.


Surah At-Tur Ayat 5

وَالسَّقْفِ الْمَرْفُوعِ

Wassaqfil marfoo’

5. Consider the vault [of heaven] raised high!


Surah At-Tur Ayat 6

وَالْبَحْرِ الْمَسْجُورِ

Wal bahril masjoor

6. Consider the surf-swollen sea!4


4 I.e., “Consider the immensity and wonderful configuration of the visible universe as an evidence of a conscious Creator.”


Surah At-Tur Ayat 7

إِنَّ عَذَابَ رَبِّكَ لَوَاقِعٌ

Inna ‘azaaba Rabbika lawaaqi’

7. VERILY, [O man,] the suffering decreed by thy Sustainer [for the sinners] will indeed come to pass: 


Surah At-Tur Ayat 8

مَا لَهُ مِنْ دَافِعٍ

Maa lahoo min daafi’

8. there is none who could avert it.


Surah At-Tur Ayat 9

يَوْمَ تَمُورُ السَّمَاءُ مَوْرًا

Yawma tamoorus samaaa’u mawraa

9. [It will come to pass] on the Day when the skies will be convulsed in [a great] convulsion,


Surah At-Tur Ayat 10

وَتَسِيرُ الْجِبَالُ سَيْرًا

Wa taseerul jibaalu sairaa

10. and the mountains will move with [an awesome] movement.


Surah At-Tur Ayat 11

فَوَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ

Fawailuny yawma ‘izil lil mukaazzibeen

11. Woe, then, on that Day to all who give the lie to the truth—


Surah At-Tur Ayat 12

الَّذِينَ هُمْ فِي خَوْضٍ يَلْعَبُونَ

Allazeena hum fee khawdiny yal’aboon

12. all those who [throughout their lives] but idly played with things vain—


Surah At-Tur Ayat 13

يَوْمَ يُدَعُّونَ إِلَىٰ نَارِ جَهَنَّمَ دَعًّا

Yawma yuda’-‘oona ilaa naari jahannama da’-‘aa

13. on the Day when they shall be thrust into the fire with [an irresistible] thrust, [and will be told:]


Surah At-Tur Ayat 14

هَٰذِهِ النَّارُ الَّتِي كُنْتُمْ بِهَا تُكَذِّبُونَ

Haazihin naarul latee kuntum bihaa tukazziboon

14. “This is the fire which you were wont to call a lie!


Surah At-Tur Ayat 15

أَفَسِحْرٌ هَٰذَا أَمْ أَنْتُمْ لَا تُبْصِرُونَ

Afasihrun haazaaaa am antum laa tubsiroon

15. Was it, then, a delusion5—or is it that you failed to see [its truth]?


5 This is obviously the meaning of the term sihr in the present context (see Surah Al-Muddathir [74], note 12).


Surah At-Tur Ayat 16

اصْلَوْهَا فَاصْبِرُوا أَوْ لَا تَصْبِرُوا سَوَاءٌ عَلَيْكُمْ ۖ إِنَّمَا تُجْزَوْنَ مَا كُنْتُمْ تَعْمَلُونَ

Islawhaa fasbirooo aw laa tasbiroo sawaaa’un ‘alaikum innamaa tujzawna maa kuntum ta’maloon

16. Endure it [now]! But [whether you] bear yourselves with patience or without patience, it will be the same to you: you are but being requited for what you were wont to do.”6


6 I.e., “you will have to endure it in either case, for it is but a consequence of your own doings and attitudes”: a subtle allusion to the fact that the “punishments” and “rewards” in the life to come are but allegories of the logical consequences of the manner in which one acts or behaves in this life.


Surah At-Tur Ayat 17

إِنَّ الْمُتَّقِينَ فِي جَنَّاتٍ وَنَعِيمٍ

Innal muttaqeena fee jannaatinw wa na’eem

17. [But,] verily, the God-conscious will find themselves [on that Day] in gardens and in bliss,


Surah At-Tur Ayat 18

فَاكِهِينَ بِمَا آتَاهُمْ رَبُّهُمْ وَوَقَاهُمْ رَبُّهُمْ عَذَابَ الْجَحِيمِ

Faakiheena bimaaa aataahum rabbuhum wa waqaahum rabbuhum ‘azaabal jaheem

18. rejoicing in all that their Sustainer will have granted them: for their Sustainer will have warded off from them all suffering through the blazing fire.


Surah At-Tur Ayat 19

كُلُوا وَاشْرَبُوا هَنِيئًا بِمَا كُنْتُمْ تَعْمَلُونَ

Kuloo washraboo haneee ‘am bimaa kuntum ta’maloon

19. [And they will be told:] “Eat and drink with good cheer as an outcome of what you were wont to do,


Surah At-Tur Ayat 20

مُتَّكِئِينَ عَلَىٰ سُرُرٍ مَصْفُوفَةٍ ۖ وَزَوَّجْنَاهُمْ بِحُورٍ عِينٍ

Muttaki’eena ‘alaa sururim masfoofatinw wa zawwaj naahum bihoorin ‘een

20. reclining on couches [of happiness] ranged in rows!”7

And [in that paradisel We shall mate them with companions pure, most beautiful of eye.8


7 As explained by Razi in his comments on the above verse as well as on Al-Kahfi [18]: 31 and Ar-Rahman [55]: 54, the “reclining on couches” or “on carpets” in paradise is a symbol of inner fulfilment and peace of mind; and he points out that this is also alluded to in the identity of the verbal root sarra (“he was [or “became”] happy”) in both the nouns sarir (“happiness”) and sarir (“couch”).

8 For an explanation of the expression hur ‘in, Surah Al-Waqi’ah [56], note 8.


Surah At-Tur Ayat 21

وَالَّذِينَ آمَنُوا وَاتَّبَعَتْهُمْ ذُرِّيَّتُهُمْ بِإِيمَانٍ أَلْحَقْنَا بِهِمْ ذُرِّيَّتَهُمْ وَمَا أَلَتْنَاهُمْ مِنْ عَمَلِهِمْ مِنْ شَيْءٍ ۚ كُلُّ امْرِئٍ بِمَا كَسَبَ رَهِينٌ

Wallazeena aamanoo wattaba’at hum zurriyyatuhum bieemaanin alhaqnaa bihim zurriyyatahum wa maaa alatnaahum min ‘amalihim min shai’; kullum ri’im bimaa kasaba raheen

21. And as for those who have attained to faith and whose offspring will have followed them in faith, We shall unite them with their offspring; and We shall not let aught of their deeds go to waste:9 [but] every human being will be held in pledge for whatever he has earned.10


9 Implying that the righteousness of their children increases the merit of the parents.

10 I.e., the righteousness of the parents cannot absolve their offspring from individual responsibility.


Surah At-Tur Ayat 22

وَأَمْدَدْنَاهُمْ بِفَاكِهَةٍ وَلَحْمٍ مِمَّا يَشْتَهُونَ

Wa amdadnaahum bifaa kihatinw wa lahmim mimmaa yashtahoon

22. And We shall bestow on them fruit and meat in abundance—whatever they may desire:


Surah At-Tur Ayat 23

يَتَنَازَعُونَ فِيهَا كَأْسًا لَا لَغْوٌ فِيهَا وَلَا تَأْثِيمٌ

Yatanaaza’oona feehaa kaasal laa laghwun feehaa wa laa taaseem

23. and in that [paradise] they shall pass on to one another a cup which will not give rise to empty talk, and neither incite to sin.11 


11 Cf. As-Saffat [37]: 47—”no headiness will there be in it, and they will not get drunk thereon”: and Al-Waqi’ah [56]: 19—”by which their minds will not be clouded, and which will not make them drunk”: an allegory of conscious, joyful elation. As regards the preceding reference to “fruit and meat in abundance—whatever they may desire”, Razi observes that this symbolic “abundance” of sensual satisfaction will not lead to satiety but, rather, to a pleasureable desire which—contrary to what is man’s lot in this world—can always be gratified.


Surah At-Tur Ayat 24

وَيَطُوفُ عَلَيْهِمْ غِلْمَانٌ لَهُمْ كَأَنَّهُمْ لُؤْلُؤٌ مَكْنُونٌ

Wa yatoofu ‘alaihim ghilmaanul lahum ka annahum lu’lu’um maknoon

24. And they will be waited upon by [immortal] youths,12 [as if they were children] of their own,13 [as pure] as if they were pearls hidden in their shells.


12 See note 6 on Surah Al-Waqi’ah [56]: 17-18.

13 Thus Razi, explaining the selfless devotion implied in the pronoun lahum (lit., “for them”, i.e., “of their own”).


Surah At-Tur Ayat 25

وَأَقْبَلَ بَعْضُهُمْ عَلَىٰ بَعْضٍ يَتَسَاءَلُونَ

Wa aqbala ba’duhum ‘alaa ba’diny yatasaaa’aloon

25. And they [who are thus blest] will turn to one another, asking each other [about their past lives].14 


14 This symbolic “asking one another about their past lives” is meant to bring out the fact, often stressed in the Qur’an, that man’s individual consciousness invariably survives his bodily death, to continue unbroken in the life to come.


Surah At-Tur Ayat 26

قَالُوا إِنَّا كُنَّا قَبْلُ فِي أَهْلِنَا مُشْفِقِينَ

Qaalooo innaa kunnaa qablu feee ahlinaa mushfiqeen

26. They will say: “Behold, aforetime when we were [still living] in the midst of our kith and kin—we were full of fear [at the thought of God’s displeasure]:15


15 Thus do all classical commentators without, to my knowledge, any exception—interpret the above verse.


Surah At-Tur Ayat 27

فَمَنَّ اللَّهُ عَلَيْنَا وَوَقَانَا عَذَابَ السَّمُومِ

Famannnal laahu ‘alainaa wa waqaanaa ‘azaabas samoom

27. and so God has graced us with His favour, and has warded off from us all suffering through the scorching winds [of frustration].


Surah At-Tur Ayat 28

إِنَّا كُنَّا مِنْ قَبْلُ نَدْعُوهُ ۖ إِنَّهُ هُوَ الْبَرُّ الرَّحِيمُ

Innaa kunnaa min qablu nad’oohu innahoo huwal barrur raheem

28. Verily, we did invoke Him [alone] ere this: [and now He has shown us16] that He alone is truly benign, a true dispenser of grace!”


16 Sc., “through our own, actual experience”. This interpolation is based on the reading of the subsequent
word as annahu (“that He is”), according to the Medina school, in contrast with the more conventional Kufah and Basrah reading innahu (“verily, He is”). As Tabari stresses, either of these two readings is correct; I have chosen for my rendering the former inasmuch as it points to the overwhelming, direct insight which will be granted to the blessed on resurrection.


Surah At-Tur Ayat 29

فَذَكِّرْ فَمَا أَنْتَ بِنِعْمَتِ رَبِّكَ بِكَاهِنٍ وَلَا مَجْنُونٍ

Fazakkir famaaa anta bini’mati rabbika bikaahininw wa laa majnoon

29. EXHORT, then, [O Prophet, all men:] for, by thy Sustainer’s grace, thou art neither a soothsayer nor a madman.


Surah At-Tur Ayat 30

أَمْ يَقُولُونَ شَاعِرٌ نَتَرَبَّصُ بِهِ رَيْبَ الْمَنُونِ

Am yaqooloona shaa’irun natarabbasu bihee raibal manoon

30. Or do they say, “[He is but] a poet—let us await what time will do unto him”?17


17 Lit., “let us await for him the evil happenings of time”, i.e., brought about by time: this is the meaning given by Jawhari and Zamakhshari (in the Asas) to the expression rayb al-manun (which latter word is, according to these two authorities, a synonym of dahr; “time”). In the present context, the phrase obviously denotes the expectation of the Prophet’s detractors that time would prove his teachings to have been false or, at best, a delusion.


Surah At-Tur Ayat 31

قُلْ تَرَبَّصُوا فَإِنِّي مَعَكُمْ مِنَ الْمُتَرَبِّصِينَ

Qul tarabbasoo fa innee ma’akum minal mutarabbiseen

31. Say thou: “Wait, [then,] hopefully; behold, I, too, shall hopefully wait with you!”18


18 I.e., “Whereas you are waiting for my message to be proved false, I am awaiting its fulfilment!”


Surah At-Tur Ayat 32

أَمْ تَأْمُرُهُمْ أَحْلَامُهُمْ بِهَٰذَا ۚ أَمْ هُمْ قَوْمٌ طَاغُونَ

Am taamuruhum ahlaamuhum bihaazaaa am hum qawmun taaghoon

32. Is it their minds that bid them [to take] this [attitude]—or are they [simply] people filled with overweening arrogance?19


19 The meaning is: Have they any reasoned objection to the contents of this message—or do they simply reject the truth because their false pride in man’s supposed “self-sufficiency” (cf. Al-‘Alaq [96]: 6-7) prevents them from accepting the notion of responsibility before a Supreme Being?


Surah At-Tur Ayat 33

أَمْ يَقُولُونَ تَقَوَّلَهُ ۚ بَلْ لَا يُؤْمِنُونَ

Am yaqooloona taqawwalah; bal laa yu’minoon

33. Or do they say, “He himself has composed this {message]”?

Nay, but they are not willing to believe!


Surah At-Tur Ayat 34

فَلْيَأْتُوا بِحَدِيثٍ مِثْلِهِ إِنْ كَانُوا صَادِقِينَ

Falyaatoo bihadeesim misliheee in kaanoo saadiqeen

34. But then, [if they deem it the work of a mere mortal,] let them produce another discourse like it—if what they say be true!


Surah At-Tur Ayat 35

أَمْ خُلِقُوا مِنْ غَيْرِ شَيْءٍ أَمْ هُمُ الْخَالِقُونَ

Am khuliqoo min ghairi shai’in am humul khaaliqoon

35. [Or do they deny the existence of God?20] Have they themselves been created without anything [that might have caused their creation?21—or were they, perchance, their own creators?


20 I.e., implicitly, by denying the fact of His revelation.

21 I.e., by “spontaneous generation”, as it were.


Surah At-Tur Ayat 36

أَمْ خَلَقُوا السَّمَاوَاتِ وَالْأَرْضَ ۚ بَلْ لَا يُوقِنُونَ

Am khalaqus samaawaati wal ard; bal laa yooqinoon

36. [And] have they created the heavens and the earth?22

Nay, but they have no certainty of anything!


22 This is a reductio ad absurdum of their unwillingness to admit the existence of a conscious Primary Cause underlying all creation.


Surah At-Tur Ayat 37

أَمْ عِنْدَهُمْ خَزَائِنُ رَبِّكَ أَمْ هُمُ الْمُصَيْطِرُونَ

Am’indahum khazaaa’inu rabbika am humul musaitiroon

37. [How could they?] Are thy Sustainer’s treasures with them?23 Or are they in charge [of destiny]?


23 I.e., the treasures of His infinite knowledge and power.


Surah At-Tur Ayat 38

أَمْ لَهُمْ سُلَّمٌ يَسْتَمِعُونَ فِيهِ ۖ فَلْيَأْتِ مُسْتَمِعُهُمْ بِسُلْطَانٍ مُبِينٍ

Am lahum sullamuny yastami’oona feehi falyaati mustami’uhum bisultaanim mubeen

38. Or have they a ladder by which they could [ascend to ultimate truths and] listen [to what is beyond the reach of human perception]? Let, then, any of them who has listened [to it] produce a manifest proof [of his knowledge]!


Surah At-Tur Ayat 39

أَمْ لَهُ الْبَنَاتُ وَلَكُمُ الْبَنُونَ

Am lahul banaatu wa lakumul banoon

39. Or, [if you believe in God, how can you believe that] He has [chosen to have] daughters, whereas you yourselves would have [only] sons?24


24 This is addressed specifically to the pagan contemporaries of the Prophet, implying that “you not only blaspheme by ascribing progeny to God, but you intensify your blasphemy by ascribing to Him something that you yourselves despise, i.e., female offspring”: cf. An-Nahl [16]: 57-59 and the corresponding notes.


Surah At-Tur Ayat 40

أَمْ تَسْأَلُهُمْ أَجْرًا فَهُمْ مِنْ مَغْرَمٍ مُثْقَلُونَ

Am tas’aluhum ajran fahum mim maghramim musqaloon

40. Or is it that [they who reject thy message, O Muhammad, fear lest] thou ask of them a reward, so that they would be burdened with debt [if they should listen to thee]?


Surah At-Tur Ayat 41

أَمْ عِنْدَهُمُ الْغَيْبُ فَهُمْ يَكْتُبُونَ

Am ‘indahumul ghaibu fahum yaktuboon

41. Or [do they think] that the hidden reality [of all that exists] is almost within their grasp, so that [in time] they can write it down?25 


25 For an explanation, see note 26 on the identical passage in Surah Al-Qalam [68]: 47.


Surah At-Tur Ayat 42

أَمْ يُرِيدُونَ كَيْدًا ۖ فَالَّذِينَ كَفَرُوا هُمُ الْمَكِيدُونَ

Am yureedoona kaidan fallazeena kafaroo humul makeedoon

42. Or do they want to entrap [thee in contradiction]? But they who are bent on denying the truth—it is they who are truly entrapped.26


26 I.e., it is they who constantly lose themselves in contradictions, whereas the message of the Qur’an is free thereof (cf. An-Nisa` [4]: 82 and the corresponding note).


Surah At-Tur Ayat 43

أَمْ لَهُمْ إِلَٰهٌ غَيْرُ اللَّهِ ۚ سُبْحَانَ اللَّهِ عَمَّا يُشْرِكُونَ

Am lahum ilaahun ghairul laa; subhaanal laahi ‘ammaa yushrikoon

43. Have they, then, any deity other than God?

Utterly remote is God, in His limitless glory, from anything to which men may ascribe a share in His divinity!


Surah At-Tur Ayat 44

وَإِنْ يَرَوْا كِسْفًا مِنَ السَّمَاءِ سَاقِطًا يَقُولُوا سَحَابٌ مَرْكُومٌ

Wa iny yaraw kisfam minas samaaa’i saaqitany yaqooloo sahaabum markoom

44. AND YET, if they [who refuse to see the truth] were to see part of the sky falling down, they would [only] say, “[It is but] a mass of clouds!”


Surah At-Tur Ayat 45

فَذَرْهُمْ حَتَّىٰ يُلَاقُوا يَوْمَهُمُ الَّذِي فِيهِ يُصْعَقُونَ

Fazarhum hatta yulaaqoo yawmahumul lazee feehi yus’aqoon

45. Hence, leave them alone until they face that [Judgment] Day of theirs, when they will be stricken with terror: 


Surah At-Tur Ayat 46

يَوْمَ لَا يُغْنِي عَنْهُمْ كَيْدُهُمْ شَيْئًا وَلَا هُمْ يُنْصَرُونَ

Yawma laa yughnee ‘anhum kaiduhum shai’anw wa laa hum yunsaroon

46. the Day when none of their scheming will be of the least avail to them, and they will receive no succour…


Surah At-Tur Ayat 47

وَإِنَّ لِلَّذِينَ ظَلَمُوا عَذَابًا دُونَ ذَٰلِكَ وَلَٰكِنَّ أَكْثَرَهُمْ لَا يَعْلَمُونَ

Wa inna lillazeena zalamoo ‘azaaban doona zalika wa laakinna aksarahum laa ya’lamoon

47. But, verily, for those who are bent on doing evil, there is suffering in store [even] closer at hand than that [supreme suffering in the hereafter]:27 but most of them are not aware of it.


27 As in As-Sajdah [32]: 21, the Qur’an stresses here the fact that every evil deed is bound to react in some way or other, even in this world, against him who commits it—either by depriving him of the affection of those who surround him and, thus, deepening his inner loneliness, or, more directly, by creating circumstances which make the achievement of real happiness and satisfaction increasingly impossible.


Surah At-Tur Ayat 48

وَاصْبِرْ لِحُكْمِ رَبِّكَ فَإِنَّكَ بِأَعْيُنِنَا ۖ وَسَبِّحْ بِحَمْدِ رَبِّكَ حِينَ تَقُومُ

Wasbir lihukmi rabbika fa innaka bi-a’yuninaa wa sabbih bihamdi rabbika heena taqoom

48. And so, await in patience thy Sustainer’s judgment, for thou art well within Our sight.28 And extol thy Sustainer’s limitless glory and praise whenever thou risest up,


28 I.e., “under Our protection”.


Surah At-Tur Ayat 49

وَمِنَ اللَّيْلِ فَسَبِّحْهُ وَإِدْبَارَ النُّجُومِ

Wa minal laili fasabbihhu wa idbaaran nujoom

49. and extol His glory at night, and at the time when the stars retreat.


Sesuai versi The Message of the Quran oleh Muhammad Asad