Overview - Surah 52: at-Tur (The Mount)
The Surah speaks about the mission of Prophet Muhammad (saw). He came to warn people about the consequences of their denial of faith and deeds of injustice and indecency. Those who are in doubt of his message let them produce a similar message. Let them also produce any proofs supporting their wrong beliefs.
Sections:
- Warnings about Allah's coming punishment for the disbelievers. Reward for the Believers.
- Questions to the disbelievers about their false beliefs. What are the evidences and proofs of these false beliefs?
The Surah takes its name after the first Ayat, وَالطُّورِ "By the mount" (52:1).
There are 49 Ayat in this Surah.
Overview
| Total Ayat | 49 |
| Total Words * | 312 |
| Root Words * | 137 |
| Makki / Madani | Makki |
| Chronological Order* | 76th (according to Ibn Abbas) |
| Year of Revelation* | |
| Events during/before this Surah*
N/A
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| Events during/after still to occur*
N/A
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| Names of Prophets Mentioned
No Prophets names are mentioned in this Surah
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| Surah Index
God (false daughters of) , Charity, Children (in Heaven) , Heaven (parents united with offspring) , Hell, Hur al-Ayn, Judgement (Day) , Judgement (Day) (will move), Muhammad (not a madman) , Pearls, Poets, Prayer (times of day of) , Resurrection (of soul) , Revelation, Sea, Weather (clouds) , Weather (wind)
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The subject matter of its first section (v. 1-28) is the Hereafter. As arguments for its possibility, necessity and occurrence had already been given in Surah 51: adh-Dhariyat, these have not been repeated here. However, swearing an oath by some realities and signs which testify to the Hereafter, it has been stated most emphatically that it will surely come to pass, and none has the power to prevent its occurrence. Then, it has been stated as to what will be the fate of those who deny it when it actually occurs, and how will those who believe in it and adopt the way of piety and righteousness accordingly, be blessed by God.
Then, in the second section (v. 29-49) the Quraysh chiefs’ attitude towards the message of the Prophet has been criticized. They called him a sorcerer, a madman, or a poet, and would thus mislead the common people against him so that they should not pay any serious attention to the message he preached. They looked upon him as a calamity that had suddenly descended on them and would openly wish that he met with a disaster so that they were rid of him. They accused him of fabricating the Qur’an by himself and of presenting it in the name of God, and this was, God forbid, a fraud that he was practicing. They would often taunt him, saying that God could not have appointed an ordinary man like him to the office of Prophethood. They expressed great disgust at his invitation and message and would avoid him as if he was asking them for a reward for it. They would sit and take counsels together to devise schemes in order to put an end to his mission. And while they did all this they never realised what creeds of ignorance they were involved in and how selflessly and sincerely was Muhammad exerting himself to deliver them from their error. While criticizing them for this attitude and conduct, God has put to them certain questions, one after the other, each of which is either an answer to some objection of theirs, or a criticism of some error. Then, it has been said that it would absolutely be of no avail to show them a miracle in order to convince them of his Prophethood, for they were such stubborn people as would misinterpret anything they were shown only to avoid affirming the faith.
In the beginning of this section as well as in its end, the Prophet has been given the instruction that he should persistently continue giving his invitation and preaching his message in spite of the accusations and objections of his opponents and enemies, and should endure their resistance patiently till God’s judgment comes to pass. Besides, he has been consoled, as if to say “Your Lord has not left you alone to face your enemies, after raising you as a Prophet, but He is constantly watching over you. Therefore, endure every hardship patiently till the Hour of His judgment comes, and seek through praising and glorifying your Lord the power that is required for exerting in the cause of God under such conditions.”
Manuscripts / Inscriptions
- Surah adh-Dhariyat and Surah at-Tur have Ayat towards the end that speak about the Dhalimeen.
فَإِنَّ لِلَّذِينَ ظَلَمُوا ذَنُوبًا مِّثْلَ ذَنُوبِ أَصْحَابِهِمْ فَلَا يَسْتَعْجِلُونِ "And indeed, for those who have wronged is a portion [of punishment] like the portion of their predecessors, so let them not impatiently urge Me." (51:59)
وَإِنَّ لِلَّذِينَ ظَلَمُوا عَذَابًا دُونَ ذَٰلِكَ وَلَـٰكِنَّ أَكْثَرَهُمْ لَا يَعْلَمُونَ "And indeed, for those who have wronged is a punishment before that, but most of them do not know." (51:47)
- Surah adh-Dhariyat and Surah at-Tur instruct the Prophet to turn away from the Disbelievers
فَتَوَلَّ عَنْهُمْ فَمَا أَنتَ بِمَلُومٍ وَذَكِّرْ فَإِنَّ الذِّكْرَىٰ تَنفَعُ الْمُؤْمِنِينَ "So leave them, [O Muhammad], for you are not to be blamed. And remind, for indeed, the reminder benefits the believers." (51:54-55)
فَذَرْهُمْ حَتَّىٰ يُلَاقُوا يَوْمَهُمُ الَّذِي فِيهِ يُصْعَقُونَ "So leave them until they meet their Day in which they will be struck insensible -" (52:45)
- The last Ayat of Surah at-Tur mentions 'an-Najm' [The Stars]. The following Surah is called Surah an-Najm [The Stars].
- Allah Almighty describes the Qur'an as 'Hadeeth' in both Surah at-Tur and Surah an-Najm:
فَلْيَأْتُوا بِحَدِيثٍ مِّثْلِهِ إِن كَانُوا صَادِقِينَ "Then let them produce a statement like it, if they should be truthful." (52:34)
أَفَمِنْ هَـٰذَا الْحَدِيثِ تَعْجَبُونَ "Then at this statement do you wonder?" (53:59)
- عَنْ مُحَمَّدِ بْنِ جُبَيْرِ بْنِ مُطْعِمٍ، عَنْ أَبِيهِ ـ رضى الله عنه ـ قَالَ سَمِعْتُ النَّبِيَّ صلى الله عليه وسلم يَقْرَأُ فِي الْمَغْرِبِ بِالطُّورِ فَلَمَّا بَلَغَ هَذِهِ الآيَةَ {أَمْ خُلِقُوا مِنْ غَيْرِ شَىْءٍ أَمْ هُمُ الْخَالِقُونَ * أَمْ خَلَقُوا السَّمَوَاتِ وَالأَرْضَ بَلْ لاَ يُوقِنُونَ * أَمْ عِنْدَهُمْ خَزَائِنُ رَبِّكَ أَمْ هُمُ الْمُسَيْطِرُونَ} كَادَ قَلْبِي أَنْ يَطِيرَ. قَالَ سُفْيَانُ فَأَمَّا أَنَا فَإِنَّمَا سَمِعْتُ الزُّهْرِيَّ يُحَدِّثُ عَنْ مُحَمَّدِ بْنِ جُبَيْرِ بْنِ مُطْعِمٍ عَنْ أَبِيهِ سَمِعْتُ النَّبِيَّ صلى الله عليه وسلم يَقْرَأُ فِي الْمَغْرِبِ بِالطُّورِ. لَمْ أَسْمَعْهُ زَادَ الَّذِي قَالُوا لِي.
Narrated Jubair bin Mut`im, "I heard the Prophet (ﷺ) reciting Surat at-Tur in the Maghrib prayer, and when he reached the Verse: 'Were they created by nothing, Or were they themselves the creators, Or did they create the Heavens and the Earth? Nay, but they have no firm belief Or do they own the treasures of Your Lord? Or have they been given the authority to do as they like...' (52.35-37) my heart was about to fly (when I realized this firm argument)." Bukhari no. 4854
Total Word Count per Ayat (shows how many words per Ayat) = * | ||
From the internal evidence of the subject matter it appears that this Surah too was revealed in the same stage of the Prophet’s life at Makkah in which the Surah 51: adh-Dhariyat (The Scattering Winds) was revealed. While going through it one can clearly feel that during the period of its revelation the Prophet was being showered with objections and accusations but there is no evidence yet to show that severe persecution of the Muslims had started.
- حَدَّثَنَا الْحُمَيْدِيُّ، حَدَّثَنَا سُفْيَانُ، قَالَ حَدَّثُونِي عَنِ الزُّهْرِيِّ، عَنْ مُحَمَّدِ بْنِ جُبَيْرِ بْنِ مُطْعِمٍ، عَنْ أَبِيهِ ـ رضى الله عنه ـ قَالَ سَمِعْتُ النَّبِيَّ صلى الله عليه وسلم يَقْرَأُ فِي الْمَغْرِبِ بِالطُّورِ فَلَمَّا بَلَغَ هَذِهِ الآيَةَ {أَمْ خُلِقُوا مِنْ غَيْرِ شَىْءٍ أَمْ هُمُ الْخَالِقُونَ * أَمْ خَلَقُوا السَّمَوَاتِ وَالأَرْضَ بَلْ لاَ يُوقِنُونَ * أَمْ عِنْدَهُمْ خَزَائِنُ رَبِّكَ أَمْ هُمُ الْمُسَيْطِرُونَ} كَادَ قَلْبِي أَنْ يَطِيرَ. قَالَ سُفْيَانُ فَأَمَّا أَنَا فَإِنَّمَا سَمِعْتُ الزُّهْرِيَّ يُحَدِّثُ عَنْ مُحَمَّدِ بْنِ جُبَيْرِ بْنِ مُطْعِمٍ عَنْ أَبِيهِ سَمِعْتُ النَّبِيَّ صلى الله عليه وسلم يَقْرَأُ فِي الْمَغْرِبِ بِالطُّورِ. لَمْ أَسْمَعْهُ زَادَ الَّذِي قَالُوا لِي.
Narrated Jubair bin Mut`im, "I heard the Prophet (ﷺ) reciting Surat at-Tur in the Maghrib prayer, and when he reached the Verse: 'Were they created by nothing, Or were they themselves the creators, Or did they create the Heavens and the Earth? Nay, but they have no firm belief Or do they own the treasures of Your Lord? Or have they been given the authority to do as they like...' (52.35-37) my heart was about to fly (when I realized this firm argument)." Bukhari no. 4854
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حَدَّثَنَا عَبْدُ اللَّهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنْ مُحَمَّدِ بْنِ عَبْدِ الرَّحْمَنِ بْنِ نَوْفَلٍ، عَنْ عُرْوَةَ، عَنْ زَيْنَبَ ابْنَةِ أَبِي سَلَمَةَ، عَنْ أُمِّ سَلَمَةَ، قَالَتْ شَكَوْتُ إِلَى رَسُولِ اللَّهِ صلى الله عليه وسلم أَنِّي أَشْتَكِي فَقَالَ " طُوفِي مِنْ وَرَاءِ النَّاسِ، وَأَنْتِ رَاكِبَةٌ ". فَطُفْتُ وَرَسُولُ اللَّهِ صلى الله عليه وسلم يُصَلِّي إِلَى جَنْبِ الْبَيْتِ يَقْرَأُ بِالطُّورِ وَكِتَابٍ مَسْطُورٍ
Narrated Um Salama, "I complained to Allah's Messenger (ﷺ) that I was sick, so he said, "Perform the Tawaf (of Ka`ba at Mecca) while riding behind the people (who are performing the Tawaf on foot)." So I performed the Tawaf while Allah's Messenger (ﷺ) was offering the prayer by the side of the Ka`ba and was reciting: 'By the Mount (Saini) and by a Decree Inscribed.'" Bukhari 4853
- The bounty and reward of Allah upon the Believer is that He will re-unite him with his loved ones of his family and children in Jannah. (52:21)
- Allah does not combine for the Believer two fears. If he was secure in this world, he will be in fear in the after-life and if he was fearful in this world he will be secure in the after-life. In essence, if the Believer fears for himself, as to what will happen in the after-life as opposed to the disbeliever who is content with this world and absolutely not worried about the life to come. (52:26) (52:28)
Tafsir Zone
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Sayyid Qutb Overview (Verses 17 - 28) For Believers and Offspring The second section of the surah is one of excitement, spreading comfort and happiness, particularly after the preceding scenes of outright distress: The believers will be in gardens and in bliss, rejoicing in all that their Lord will have granted them; for their Lord will have warded off from them the suffering of the blazing fire. 'Eat and drink with healthy enjoyment as a reward for what you have done.' They will recline on couches arranged in rows, and We shall pair them with companions having most beautiful eyes. As for the believers whose offspring follow them in faith, We shall unite them with their offspring; and We shall not deny them anything of the reward for their deeds. Yet every individual will be held in pledge for his own deeds. We provide them with fruit and meat as they desire. They pass around a cup which will not lead to idle talk or to sin. They will be waited upon by youths of their own, [as pure] as pearls hidden in their shells. They will turn to one another, asking each other. They will say: 'When we were still living with our kinsfolk, we were fiat of fear, and so God has been gracious to us, and warded off from us suffering through the scorching wind. We used to pray to Him: He is the Beneficent, the Ever Merciful.' (Verses 17-28) This scene is close to material comfort. It is of the type that addresses feelings in the early period, tempting the human soul with physical pleasures in their refined form. It contrasts with the scene of crude painful suffering that those who are oblivious to the truth have to face: "The believers will be in gardens and in bliss, rejoicing in all that their Lord will have granted them; for their Lord will have warded off them the suffering of the blazing fire." (Verses 17-18) Just mere protection from the suffering of the fire which has already been described is a great blessing. How is it to be viewed then when it is coupled with admission into gardens and bliss? Moreover, these believers enjoy what God provides them with. It is all comfort and luxury plus hospitality and honour: "Eat and drink with healthy enjoyment as a reward for what you have done." (Verse 19) This in itself is a great blessing. Further honour is granted as their offspring, who are also believers, join them in their place of bliss. This is added care. Even if their offspring do not attain the standards of the God-fearing, as long as they are believers, they join their parents without detracting anything from their parents' reward. In no way, however, does this detract from personal responsibility and individual accountability. Rather, it is a favour that God bestows on them all: "As for the believers whose offspring follow them in faith, We shall unite them with their offspring; and We shall not deny them anything of the reward of their deeds. Yet every individual will be held in pledge for his own deeds." (Verse 21) More is added to the scene as we are introduced to other aspects of enjoyment in an atmosphere of perfect happiness. These dwellers of heaven are given varieties of fruits and meat, and they pass around a cup containing a drink that is totally different from the wines of this present world which loosen tongues with foul and dirty speech and tempt people into physical and mental sin. It is a pure drink causing no wrong: "They pass around a cup which will not lead to idle talk or to sin." (Verse 23) They are gathered together as they pass it around, enjoying each other's company. At the same time they are served by youths who reflect pure innocence and a shining friendliness: "They will be waited upon by youths of their own, [as pure] as pearls hidden in their shells." (Verse 24) This warm and happy scene is carried further as we are shown how these people in heaven converse, recalling memories of their worldly lives and outlining the reasons that ensured their happy end, with all its security, luxury; gratification and bliss. Thus the secret is given out and the way leading to this blissful ending is marked for all travelers: "They will turn to one another, asking each other. They will say: 'When we were still living with our kinsfolk, we were fill of fear, and so God has been gracious to us, and warded off us suffering through the scorching wind. We used to pray to Him: He is the Beneficent, the Ever Merciful.'" (Verses 25-28) Thus, the secret is that they were always apprehensive about their outcome on the Day of Judgement. They feared what would happen when their records would be laid open and they would be called to account for their deeds. They entertained such apprehensions when they were with their families, enjoying seeming security, deceptive safety and dealing with worldly preoccupations. Yet they were neither deceived nor distracted. Therefore, God bestowed His grace on them and spared them the sort of suffering that seeps through the blood system like scorching poison. They realize that they are spared such suffering only by God's grace, which is bestowed in response to their fearing what the Day of judgement might bring them. They certainly know that on its own, good action is not enough to admit the person doing it into heaven unless God bestows His grace on the person doing it. All that good action achieves is to testify that its doer has done his best, choosing what pleases God and earning His grace. With all this fear and apprehension, the believers used to pray in earnest: "We used to pray to Him." They were fully aware of those attributes of God that ensure goodly reward for His servants: "He is the Beneficent, the Ever Merciful." (Verse 28) |
Ibn Kathir (English)
Sayyid Qutb
Sha'rawi
Al Jalalain
الطبري - جامع البيان
ابن كثير - تفسير القرآن العظيم
القرطبي - الجامع لأحكام
البغوي - معالم التنزيل
ابن أبي حاتم الرازي - تفسير القرآن
ابن عاشور - التحرير والتنوير
ابن القيم - تفسير ابن قيّم
السيوطي - الدر المنثور
الشنقيطي - أضواء البيان
ابن الجوزي - زاد المسير
الآلوسي - روح المعاني
ابن عطية - المحرر الوجيز
الرازي - مفاتيح الغيب
أبو السعود - إرشاد العقل السليم
الزمخشري - الكشاف
البقاعي - نظم الدرر
الهداية إلى بلوغ النهاية — مكي ابن أبي طالب
القاسمي - محاسن التأويل
الماوردي - النكت والعيون
السعدي - تيسير الكريم الرحمن
عبد الرحمن الثعالبي - الجواهر الحسان
السمرقندي - بحر العلوم
أبو إسحاق الثعلبي - الكشف والبيان
الشوكاني - فتح القدير
النيسابوري - التفسير البسيط
أبو حيان - البحر المحيط
البيضاوي - أنوار التنزيل
النسفي - مدارك التنزيل
ابن جُزَيّ - التسهيل لعلوم التنزيل
علي الواحدي النيسابوري - الوجيز
السيوطي - تفسير الجلالين
المختصر في التفسير — مركز تفسير
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- Surah 52. At-Tur - Saad al Ghamidi https://www.youtube.com/watch?v=Es6MBJgftLk&index=52&list=PLhM2xiAUdw2cAqW_o3zZkbhJNw0bnaBZN
- Surah 52. At-Tur Mahmoud Khalil Al Hussary https://www.youtube.com/watch?v=i-PNvS3aUwY&list=PLxpAkjlGauHfMFWX22VZWOKpzjr-vH_BM&index=52
- Surah 52. At-Tur Muhammad Al Luhaydan https://www.youtube.com/watch?v=2PYjwcOndZY&index=52&list=PLxpAkjlGauHfKAYuQLRNAZomoezhfhRZe
- Idris Akbar Surah Tur https://www.youtube.com/watch?v=HQK7WNWcEsQ
- Surah 52. At-Tur Muhammad Minshawi https://www.youtube.com/watch?v=4swyN0GDxyA&list=PLxpAkjlGauHdUcO_uc-8F8J2NUQRDZjPG&index=52
