BahwaNabi Muhammad shallallahu 'alaihi wa sallam mengada-ada, karena kamu adalah orang-orang yang faseh dan ahli sastra. Dia (Nabi Muhammad shallallahu 'alaihi wa sallam) telah menantang kamu untuk mendatangkan yang semisal dengan Al Qurâ an, sekarang kamu tinggal membenarkan pertentangan kamu atau mengakui kebenarannya, padahal jika kamu berkumpul bersama jin dan manusia yang lain untuk
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.
TafsirIbnu Katsir 052 ATH-THUUR 52 Tafsir Surat Ath-Thuur Ayat 29-34 - Tafsir Ibnu Katsir Terlengkap . (Ath-Thur: 33) Yaitu membuat-buat Al-Qur'an dari dirinya sendiri. Maka Allah Swt. berfirman, menyanggah tuduhan mereka: 30 ayat Turun sesudah Surat Ath-Thur Imam Ah 88 Tafsir Surat Al-Ghaasyiyah Ayat 17-26 - Tafsir Ibnu Katsir
Tafsir Jalalayn Tafsir Quraish Shihab Diskusi Ataukah mereka mengatakan, bahwa dia membuat-buatnya yakni Nabi Muhammad telah membuat-buat Alquran, padahal dia tidak membuat-buatnya sebenarnya mereka tidak beriman karena kesombongan mereka. Jika mereka mengatakan bahwa Muhammad telah membuat-buatnya. Ataukah mereka mengatakan, "Muhammad telah membuat-buat al-Qur'ân." Sesungguhnya dengan kekeraskepalaan mereka itu, mereka adalah orang-orang yang tidak beriman. Anda harus untuk dapat menambahkan tafsir Admin Submit 2015-04-01 021332 Link sumber Yakni menagada-ada Al Qurâan dan berasal dari dirinya sendiri. Karena kesombongan. Kalau mereka beriman, tentu mereka tidak akan mengucapkan kata-kata itu.
Listento Surat At-Thur Ayat 48-49 on the Unknown music album Ayat Ruqyah Penyembuh Berbagai Penyakit Dalam Kitab Suci Al-Quran by Muhammad Vandestra & H. Fadhil Zainal Abidin BE., only on JioSaavn. Play online or download to listen offline free - in HD audio, only on JioSaavn.
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.
TafsirSurat Ath-Thur: 29-34 Maka tetaplah memberi peringatan, dan kamu disebabkan nikmat Tuhanmu bukanlah seorang tukang tenung dan bukan pula seorang gila. Bahkan mereka mengatakan, "Dia adalah seorang penyair yang kami tunggu-tunggu kecelakaan menimpanya. Katakanlah, "Tunggulah, maka sesungguhnya aku pun termasuk orang yang menunggu (pula
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
Paragrafdi atas merupakan Surat Al-Anbiya Ayat 34 dengan text arab, latin dan artinya. Terdokumentasikan aneka ragam penjelasan dari banyak ulama tafsir berkaitan makna surat Al-Anbiya ayat 34, misalnya sebagaimana tercantum: Tafsir Al-Muyassar / Kementerian Agama Saudi Arabia. Dan Kami tidaklah menjadikan bagi seorang manusia sebelummu (wahai
Home QS. At-Tur Ayat 34 فَلۡيَاۡتُوۡا بِحَدِيۡثٍ مِّثۡلِهٖۤ اِنۡ كَانُوۡا صٰدِقِيۡنَؕ Falyaatuu bihadiisim mislihiii in kaanuu saadiqiin Maka cobalah mereka membuat yang semisal dengannya Al-Qur'an jika mereka orang-orang yang benar. Juz ke-27 Tafsir Bila orang-orang kafir itu bersikukuh dengan tuduhannya tentang Al-Qur’an, maka cobalah mereka, baik secara sendiri maupun berkelompok, membuat karya yang semisal dengannya, jika mereka memang merupakan orang-orang yang benar dalam tuduhan dan penilaiannya. Kemudian dalam ayat ini Allah menjawab berbagi tuduhan mereka terhadap Nabi Muhammad saw dengan tantangan untuk mencoba membuat seperti apa yang telah disampaikan oleh Nabi. Kalau Muhammad saw itu dituduh penyair, maka di tengah-tengah mereka itu banyak penyair yang fasih. Kalau Nabi dituduh tukang tenung, bukankah di tengah-tengah mereka juga banyak tukang tenung yang ahli. Atau kalau ia dituduh mengada-adakan, bukankah di tengah-tengah mereka itu juga banyak ahli pidato, lancar berbicara dengan keindahan tutur katanya, dan sebagainya. Maka mengapakah mereka, tidak sanggup membuat suatu ungkapan seperti Al-Qur'an bila mereka memang orang-orang yang benar dalam tuduhan mereka. Bahkan mereka mempunyai tokoh-tokoh ahli yang punya kemampuan besar dalam berpidato, bersyair, dan telah banyak pengalaman bekerja dengan menggunakan gaya bahasa puisi atau prosa. Mereka mengetahui benar sejarah bangsa Arab lebih dari pengetahuan Muhammad saw? Walaupun demikian, nyatanya mereka masih tidak mampu membuat suatu surah pun seperti Al-Qur'an meskipun mereka semua bekerja sama secara kelompok. 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.
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
52. QS. At-Tur Bukit Tur 49 ayat بِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّحِيْمِ وَالطُّوۡرِۙ Wat-Tuur 1. Demi gunung Sinai, وَكِتٰبٍ مَّسۡطُوۡرٍۙ Wa kitaabim mastuur 2. dan demi Kitab yang ditulis, فِىۡ رَقٍّ مَّنۡشُوۡرٍۙ Fii raqqim manshuur 3. pada lembaran yang terbuka, وَالۡبَيۡتِ الۡمَعۡمُوۡرِۙ Wal baitil ma'muur 4. demi Baitulmamur Kabah, وَالسَّقۡفِ الۡمَرۡفُوۡعِۙ Wassaqfil marfuu' 5. demi atap yang ditinggikan langit, وَالۡبَحۡرِ الۡمَسۡجُوۡرِۙ Wal bahril masjuur 6. demi lautan yang penuh gelombang, اِنَّ عَذَابَ رَبِّكَ لوَاقِعٌ Inna 'azaaba Rabbika lawaaqi' 7. sungguh, azab Tuhanmu pasti terjadi, مَّا لَهٗ مِنۡ دَافِعٍۙ Maa lahuu min daafi' 8. tidak sesuatu pun yang dapat menolaknya, يَّوۡمَ تَمُوۡرُ السَّمَآءُ مَوۡرًا Yawma tamuurus samaaa'u mawraa 9. pada hari ketika langit berguncang sekeras-kerasnya, وَّتَسِيۡرُ الۡجِبَالُ سَيۡرًا Wa tasiirul jibaalu sairaa 10. dan gunung berjalan berpindah-pindah. فَوَيۡلٌ يَّوۡمَٮِٕذٍ لِّـلۡمُكَذِّبِيۡنَۙ Fawailuny yawma 'izil lil mukaazzibiin 11. Maka celakalah pada hari itu bagi orang-orang yang mendustakan. الَّذِيۡنَ هُمۡ فِىۡ خَوۡضٍ يَّلۡعَبُوۡنَۘ Allaziina hum fii khawdiny yal'abuun 12. Orang-orang yang bermain-main dalam kebatilan perbuatan dosa, يَوۡمَ يُدَعُّوۡنَ اِلٰى نَارِ جَهَنَّمَ دَعًّاؕ Yawma yuda'-'uuna ilaa naari jahannama da'-'aa 13. pada hari ketika itu mereka didorong ke neraka Jahanam dengan sekuat-kuatnya. هٰذِهِ النَّارُ الَّتِىۡ كُنۡتُمۡ بِهَا تُكَذِّبُوۡنَ Haazihin naarul latii kuntum bihaa tukazzibuun 14. Dikatakan kepada mereka, "Inilah neraka yang dahulu kamu mendustakannya." اَفَسِحۡرٌ هٰذَاۤ اَمۡ اَنۡتُمۡ لَا تُبۡصِرُوۡنَۚ Afasihrun haazaaaa am antum laa tubsiruun 15. Maka apakah ini sihir? Ataukah kamu tidak melihat? اِصۡلَوۡهَا فَاصۡبِرُوۡۤا اَوۡ لَا تَصۡبِرُوۡاۚ سَوَآءٌ عَلَيۡكُمۡؕ اِنَّمَا تُجۡزَوۡنَ مَا كُنۡتُمۡ تَعۡمَلُوۡنَ Islawhaa fasbiruuu aw laa tasbiruu sawaaa'un 'alaikum innamaa tujzawna maa kuntum ta'maluun 16. Masuklah ke dalamnya rasakanlah panas apinya; baik kamu bersabar atau tidak, sama saja bagimu; sesungguhnya kamu hanya diberi balasan atas apa yang telah kamu kerjakan. اِنَّ الۡمُتَّقِيۡنَ فِىۡ جَنّٰتٍ وَّنَعِيۡمٍۙ Innal muttaqiina fii jannaatinw wa na'iim 17. Sesungguhnya orang-orang yang bertakwa berada dalam surga dan kenikmatan, فٰكِهِيۡنَ بِمَاۤ اٰتٰٮهُمۡ رَبُّهُمۡۚ وَوَقٰٮهُمۡ رَبُّهُمۡ عَذَابَ الۡجَحِيۡمِ Faakihiina bimaaa aataahum rabbuhum wa waqoohum rabbuhum 'azaabal jahiim 18. mereka bersuka ria dengan apa yang diberikan Tuhan kepada mereka; dan Tuhan memelihara mereka dari azab neraka. كُلُوۡا وَاشۡرَبُوۡا هَـنِٓـيـْئًا ۢ بِمَا كُنۡـتُمۡ تَعۡمَلُوۡنَۙ Kuluu washrabuu haniii 'am bimaa kuntum ta'maluun 19. Dikatakan kepada mereka, "Makan dan minumlah dengan rasa nikmat sebagai balasan dari apa yang telah kamu kerjakan." مُتَّكِـــِٕيۡنَ عَلٰى سُرُرٍ مَّصۡفُوۡفَةٍ ۚ وَزَوَّجۡنٰهُمۡ بِحُوۡرٍ عِيۡنٍ Muttaki'iina 'alaa sururim masfuufatinw wa zawwaj naahum bihuurin 'iin 20. Mereka bersandar di atas dipan-dipan yang tersusun dan Kami berikan kepada mereka pasangan bidadari yang bermata indah.
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surat at thur ayat 33 34
