| This Surah (Revealed) Meccan, consisting of 49 verses.(At-Târ)
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| بِسْم ِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ | | Ayah First 1 الأية الأولي |
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By the Mount, that is, the [name of the] mountain on which God spoke to Moses,
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and an inscribed Book,
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on an unrolled parchment, that is, the Torah or the Qurâān.
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By the [greatly] frequented House â which is [located] in the third, or the
sixth or the seventh heaven, directly above the Kaâba; it is visited every day by seventy thousand angels,
circumambulating it and performing prayers [around it], and never returning to it;
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and the raised roof, that is to say, the heaven,
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and the swarming sea: that is to say, the one that is filled:
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lo! your Lordâs chastisement will assuredly take place, it will assuredly come
down on those who deserve it; 619
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there is none that can avert it, from such [a deserving one].
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On the day (yawma is operated by la-wāqiâun, âwill assuredly take placeâ) when
the heaven will heave with a great heaving, [when it will] move and spin,
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and the mountains move with a great motion, becoming scattered dust, this is the
Day of Resurrection.
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Woe then, terrible chastisement [will come], on that day to the deniers, of the
messengers,
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those who play around in vain talk, [in] falsehood, that is to say, those who
are busily engaged with their disbelief;
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the day when they will be thrust with a violent thrust into Hell, [when] they
will be pushed violently (this [last clause, yawma yudaââūna ilā nāri jahannama daââan] is a substitution for
yawma tamūru, âthe day when [the heaven] will heaveâ) and it will be said to them in reproach:
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âThis is the Fire which you used to deny!
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Is this then sorcery, [this] chastisement that you see â as you were wont to say
about the revelation, that it was sorcery â or is it that you do not see?
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Burn in it! And whether you endure, it, or do not endure, your endurance and
your anguish, will be the same for you, because your endurance will be of no use to you. You are only being
requited for what you used to doâ, that is to say, [only] the requital for it.
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Truly the God-fearing will be amid gardens and bliss,
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rejoicing, delighting, in what (bi-mā relates to the verbal action) their Lord
has given them, and [that] their Lord has shielded them from the chastisement of Hell-fire (wa-waqāhum rabbuhum
âadhābaâl-jahīmi is a supplement to ātāhum, â[what He] has given themâ, in other words, [rejoicing] in
their having been given [this reward] and shielded [from Hell-fire]).
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620 And it will said to them: âEat and drink in full enjoyment (hanīâan is a
circumstantial qualifier, that is to say, muhannaâīna) [as a reward] for what (bi-mā: the bi- is causative) you used to
doâ.
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[They will be] reclining (muttakiâīna is a circumstantial qualifier referring to
the concealed subject of Godâs words fī jannātin, âamid gardensâ) on ranged couches, [arranged] one next to the
other, and We will wed them (zawwajnāhum is a supplement to jannātin, âgardensâ, meaning âWe will
couple themâ) to beautiful houris, of wide and beautiful eyes.
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And those who believed (waâlladhīna āmanū, the subject) and whom We made to be
followed (waatbaânāhum: a variant reading has waâttabaâathum, âand there followed themâ, as a supplement
to āmanū, âwho believedâ) by their descendants (dhurrīyātihim: a variant reading [for this
plural] has dhurrīyatuhum), young and old, in faith, on the part of the older ones and on the part of the
parents in [their] young ones (the predicate [of the subject above] is [the following, alhaqnā bihim), We will
make their, mentioned, descendants join them, in Paradise, so that they are in the same degree [of
reward], even though they might not have performed the same [meritorious] deeds as them [to deserve this
equal status], a way of honouring the parents by having their children join them [again]; and We will
not deprive them (read alatnāhum or alitnāhum), [We will not] diminish [them], of anything (min
shayâin: min is extra) of their deeds, in order to add it to the deeds of their children. Every man is subject
to what he has earned, of good or evil deeds, and will be requited for evil and rewarded for good.
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And We will supply them, We will enhance for them [their provision], from time
to time, with fruits and meat, such as they desire, even if they do not request it openly.
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They will pass from one to another therein, in Paradise, a cup, [of] wine,
wherein is neither vain talk, which might come about between them as a result of drinking it, nor cause for sin,
thereby, that might befall them â in contrast to [the case with] the wine of this world.
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And there will circulate from all around them, for service, youths, delicate [in
demeanour], of their own, as if, in terms of their beauty and immaculateness, they were hidden pearls,
preserved inside shells, because when it [a pearl] is inside it, it is better than one that is not.
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And some among them will turn to one another, questioning each other â they ask
one another about how they were in the past and what they have now attained, in their delight and
acknowledgement of the grace [of God to them].
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They say, as an intimation of the reason for this attainment: âTruly, before,
amid our families, in the world, we used to be ever anxious, afraid of Godâs chastisement;
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but God showed us favour, through [His] forgiveness, and shielded us from the
piercing chastisement (al- 621 samūm), the Fire, so called because it penetrates the pores (al-masāmm); and
they say, also by way of intimation:
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indeed before, that is, in the world, we used to call on Him, worship Him,
affirming His Oneness. Verily He is (read innahu as the beginning of a new [independent] sentence, even if it
introduces the reason in terms of its import; or read annahu as a reason in terms of the [syntactical] order of
the words) the Benign, the Beneficent, the True to His promise, the Merciful, One of tremendous mercy.
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