ߞߎ߬ߙߣߊ߬ ߞߟߊߒߞߋ ߞߘߐ ߟߎ߬ ߘߟߊߡߌߘߊ - ߊ߲߬ߞߌ߬ߟߋ߬ߞߊ߲ ߘߟߊߡߌߘߊ - ߞߓ. ߥߊ߬ߟߌ߯ߘ ߓߊߟߌߤߊߛ߭ ߊ.ߟߑߊ߳ߺߊߡߑߙߌ߮ ߓߟߏ߫ - ߊ߬ ߓߊ߯ߙߊ ߦߋ߫ ߛߋ߲߬ߠߊ߫. * - ߘߟߊߡߌߘߊ ߟߎ߫ ߦߌ߬ߘߊ߬ߥߟߊ
Tā-ha
طه
[1] This passage sets the tone for the sura by addressing the Prophet Muhammad (ﷺ) directly. Ibn ʿĀshūr expounds: “The sura opens with a gentle address to the Prophet (ﷺ), reassuring him that Allah did not send him, nor reveal the Qur’an to him, so that he would endure hardship. That is, he was not meant to be burdened with distress and exhaustion, but rather, the Qur’an was revealed as a reminder for those who are mindful of His warning. This passage also highlights the status of the Believers who embraced Faith, for they were among those who possessed true reverence for Allah; had it not been for this, they would not have heeded the Qur’an. Furthermore, this introduction serves as a prelude to the Prophet’s (ﷺ) responsibility in delivering the Message. It affirms that he is among the resolute Messengers, like Moses (عليه السلام), and that he must uphold his mission with unwavering determination, avoiding any lapse in resolve, as Adam (عليه السلام) did before his descent to Earth.”
[2] Please see the introduction above. This endearing call was most needed at that time.
[2] Please see the introduction above. This endearing call was most needed at that time.
ߊߙߊߓߎߞߊ߲ߡߊ ߞߘߐߦߌߘߊ ߟߎ߬:
مَآ أَنزَلۡنَا عَلَيۡكَ ٱلۡقُرۡءَانَ لِتَشۡقَىٰٓ
ߊߙߊߓߎߞߊ߲ߡߊ ߞߘߐߦߌߘߊ ߟߎ߬:
إِلَّا تَذۡكِرَةٗ لِّمَن يَخۡشَىٰ
[3] The Qur’an was sent down as a reminder and an admonition for those who fear God Almighty and dread His Punishment (cf. al-Samʿānī, al-Baghawī, al-Khāzin). al-Saʿdī explains: “… ˹I˺t serves as a reminder for those who fear Allah, prompting them to reflect on its encouragement toward the loftiest of aspirations and act accordingly, and to heed its warnings against misery and loss, thereby guarding themselves against them. It also reinforces the refined and detailed legal rulings, the goodness of which was already innately recognized in their minds in a general sense—so that when these details are clarified, they align with their natural disposition and sound reason. A reminder is for something that already exists, yet its possessor may be heedless of it or not fully aware of its details.”
“˹This is˺ A Book that We have sent down to you, blessed, so that they may deeply ponder its Signs and that those of sound reason may take heed” (38: 29); “So remind, if the reminder should benefit. *He who stands in awe ˹of Allah˺ will indeed take heed.” (87: 9-10)
“˹This is˺ A Book that We have sent down to you, blessed, so that they may deeply ponder its Signs and that those of sound reason may take heed” (38: 29); “So remind, if the reminder should benefit. *He who stands in awe ˹of Allah˺ will indeed take heed.” (87: 9-10)
ߊߙߊߓߎߞߊ߲ߡߊ ߞߘߐߦߌߘߊ ߟߎ߬:
تَنزِيلٗا مِّمَّنۡ خَلَقَ ٱلۡأَرۡضَ وَٱلسَّمَٰوَٰتِ ٱلۡعُلَى
[4] Tanzīlan (a ˹successive˺ sending down) is a circumstantial adverb referring to the Qur’an. The purpose of this is to highlight the grandeur of the Qur’an and underscore the necessity of devotion to it, thereby implicitly affirming that the One Who revealed it to you in this profound manner will neither abandon you nor withhold His support and reinforcement (cf. Ibn ʿĀshūr).
[5] The grandeur of the creation reflects of the Grandeur of the Creator (cf. Ibn ʿĀshūr). The mention of the vastness of the space between the most high Heavens and low Earth (cf. Abū Ḥayyān, Ibn Kathīr) is intertextually related to His dominion over them and all that dwells in them (aya 6 below).
[5] The grandeur of the creation reflects of the Grandeur of the Creator (cf. Ibn ʿĀshūr). The mention of the vastness of the space between the most high Heavens and low Earth (cf. Abū Ḥayyān, Ibn Kathīr) is intertextually related to His dominion over them and all that dwells in them (aya 6 below).
ߊߙߊߓߎߞߊ߲ߡߊ ߞߘߐߦߌߘߊ ߟߎ߬:
ٱلرَّحۡمَٰنُ عَلَى ٱلۡعَرۡشِ ٱسۡتَوَىٰ
[6] After establishing that He is the Creator, the Sustainer, the Sovereign Commander, and the Supreme Legislator, what follows further magnifies the immense greatness of God Almighty (cf. al-Saʿdī).
[7] The Divine attribute al-Raḥmān (the Most Merciful) is strategically employed to establish thematic continuity between suras Ṭāhā and Maryam, reinforcing their shared motifs. Due to the close proximity of their revelation (cf. the Hadith of Ibn Masʿūd in the Introduction above), both suras exhibit common themes: the resolute opposition of the Associators—manifested in their false claims—and, in contrast, God’s unwavering support for the Believers and the boundless Mercy He bestows upon them.
[7] The Divine attribute al-Raḥmān (the Most Merciful) is strategically employed to establish thematic continuity between suras Ṭāhā and Maryam, reinforcing their shared motifs. Due to the close proximity of their revelation (cf. the Hadith of Ibn Masʿūd in the Introduction above), both suras exhibit common themes: the resolute opposition of the Associators—manifested in their false claims—and, in contrast, God’s unwavering support for the Believers and the boundless Mercy He bestows upon them.
ߊߙߊߓߎߞߊ߲ߡߊ ߞߘߐߦߌߘߊ ߟߎ߬:
لَهُۥ مَا فِي ٱلسَّمَٰوَٰتِ وَمَا فِي ٱلۡأَرۡضِ وَمَا بَيۡنَهُمَا وَمَا تَحۡتَ ٱلثَّرَىٰ
﴾6﴿ To Him belongs all that is in the Heavens and all that is in the Earth, and all that is in between them, and all that lies beneath the soil.[8]
[8] God Almighty Alone possesses absolute sovereignty over all that is in the Heavens, the Earth, everything between them, and all that lies beneath the soil—from the creatures dwelling in the depths of the Earth. He Alone exercises authority over them, directing and ordaining all affairs by His Will (cf. al-Ṭabarī, Ibn Kathīr, al-Shawkānī, al-Saʿdī).
ߊߙߊߓߎߞߊ߲ߡߊ ߞߘߐߦߌߘߊ ߟߎ߬:
وَإِن تَجۡهَرۡ بِٱلۡقَوۡلِ فَإِنَّهُۥ يَعۡلَمُ ٱلسِّرَّ وَأَخۡفَى
﴾7﴿ [9]Whether you[10] speak aloud, He surely Knows what is secret and what is even more hidden.[11]
[9] Since sovereignty cannot be perfectly maintained without encompassing knowledge, and a human king may not be fully aware of the conditions of the farthest reaches of his dominion as he is of its nearest parts—especially if his realm is vast, leading to certain deficiencies in its governance—God, exalted is He, makes it known that He is beyond such limitations (cf. al-Biqāʿī). Thus, the aya serves as a declaration of God’s all-encompassing Knowledge of all things, following the affirmation of His vast Sovereignty and His absolute Power over all creation (cf. Abū al-Suʿūd).
[10] Regarding the addressee here, Ibn ʿĀshūr explains: “The address … may be directed specifically to the Prophet (ﷺ), while still encompassing others, or it may be unspecified, making it inclusive of all who are addressed.”
[11] What is even more hidden than a secret—what a person whispers within themselves (cf. al-Tafsīr al-Muyassar, al-Tafsīr al-Mukhtaṣar): “Indeed, He Knows what is spoken aloud and He Knows what you conceal.” (21: 110)
[10] Regarding the addressee here, Ibn ʿĀshūr explains: “The address … may be directed specifically to the Prophet (ﷺ), while still encompassing others, or it may be unspecified, making it inclusive of all who are addressed.”
[11] What is even more hidden than a secret—what a person whispers within themselves (cf. al-Tafsīr al-Muyassar, al-Tafsīr al-Mukhtaṣar): “Indeed, He Knows what is spoken aloud and He Knows what you conceal.” (21: 110)
ߊߙߊߓߎߞߊ߲ߡߊ ߞߘߐߦߌߘߊ ߟߎ߬:
ٱللَّهُ لَآ إِلَٰهَ إِلَّا هُوَۖ لَهُ ٱلۡأَسۡمَآءُ ٱلۡحُسۡنَىٰ
[12] God Almighty Alone possesses numerous Beautiful Names, each perfect in excellence and indicative of His Attributes of absolute perfection, exalted be He (cf. al-Ṭabarī, Ibn ʿAṭiyyah). al-Saʿdī explains: “Among the aspects of the beauty of Allah’s Names is that they all signify praise; not a single one lacks connotations of glorification and commendation. Another mark of their beauty is that they are not mere proper names but also attributes and descriptions. Moreover, their beauty lies in the fact that they denote absolute perfection, with each attribute belonging to Allah in its most complete, comprehensive, and majestic form. Additionally, their beauty is emphasized by Allah’s command to His servants to invoke Him by them, as they serve as a means of drawing closer to Him. He loves these Names, loves those who love them, loves those who memorize them, and loves those who seek to understand their meanings and worship Him through them.”
Ibn ʿĀshūr further expounds: “His are the Most Beautiful Names signifies their exclusive attribution to Allah, with no share for others. This is because other entities either bear names devoid of the true meanings signified by real names—such as idols—or possess attributes that fall short of absolute perfection, as seen in human qualities like mercy or sovereignty. Moreover, some attributes ascribed to others are entirely false and unfounded, such as arrogance in humans, for they are unworthy of pride, absolute dominion, and true might.”
Ibn ʿĀshūr further expounds: “His are the Most Beautiful Names signifies their exclusive attribution to Allah, with no share for others. This is because other entities either bear names devoid of the true meanings signified by real names—such as idols—or possess attributes that fall short of absolute perfection, as seen in human qualities like mercy or sovereignty. Moreover, some attributes ascribed to others are entirely false and unfounded, such as arrogance in humans, for they are unworthy of pride, absolute dominion, and true might.”
ߊߙߊߓߎߞߊ߲ߡߊ ߞߘߐߦߌߘߊ ߟߎ߬:
وَهَلۡ أَتَىٰكَ حَدِيثُ مُوسَىٰٓ
[13] Moses (عليه السلام), whose trials and tribulations were the most intense, is brought to the Noble Messenger’s (ﷺ) attention to provide comfort to him and to strengthen his resolve in facing adversities with patience (cf. al-Rāzī, al-Zamakhsharī, al-Bayḍāwī).
[14] This is a rhetorical question used to affirm and encourage attentive listening to the message being delivered while also inspiring emulation (cf. Ḥayyān, Abū al-Suʿūd). This form of expression is more impactful, much like when someone asks a companion, “Have you heard about such and such?”—which naturally sparks the listener’s curiosity and anticipation for what follows (cf. al-Rāzī).
[14] This is a rhetorical question used to affirm and encourage attentive listening to the message being delivered while also inspiring emulation (cf. Ḥayyān, Abū al-Suʿūd). This form of expression is more impactful, much like when someone asks a companion, “Have you heard about such and such?”—which naturally sparks the listener’s curiosity and anticipation for what follows (cf. al-Rāzī).
ߊߙߊߓߎߞߊ߲ߡߊ ߞߘߐߦߌߘߊ ߟߎ߬:
إِذۡ رَءَا نَارٗا فَقَالَ لِأَهۡلِهِ ٱمۡكُثُوٓاْ إِنِّيٓ ءَانَسۡتُ نَارٗا لَّعَلِّيٓ ءَاتِيكُم مِّنۡهَا بِقَبَسٍ أَوۡ أَجِدُ عَلَى ٱلنَّارِ هُدٗى
﴾10﴿ [15]When he saw a fire and said to his family, “Stay here, for I have perceived a fire;[16] maybe I can bring you a burning ember from it[17] or find some guidance there.”[18]
[15] The story of Moses, which appears in multiple places throughout the Qur’an, begins here with the moment he was entrusted with the Message. In this context, the central focus is on the Message itself and the manner in which it is conveyed, as this is the most relevant aspect of the narrative at this juncture (cf. al-Shaʿrāwī).
[16] He was journeying from Midian to Egypt on a cold, dark night (cf. al-Ṭabarī, al-Zamakhsharī, Ibn Kathīr).
[17] That is, he headed for the fire in hopes of bringing back a flame to warm themselves (cf. Ibn ʿAṭiyyah, al-Saʿdī): “So when Mūsā fulfilled the term and journeyed with his family, he perceived a fire from the direction of the mount. He said to his family: ‘Stay here! Indeed, I have perceived a fire; perhaps I may bring you some news from it or a burning brand that you may warm yourselves.’” (28: 29)
[18] That is, in hopes of finding near that fire some guidance to the path they had lost (cf. al-Wāḥidī, Ibn ʿAṭiyyah, Ibn Kathīr)—either a person to direct him or a sign by which he could discern the way (cf. al-Ṭabarī, Ibn ʿAṭiyyah).
[16] He was journeying from Midian to Egypt on a cold, dark night (cf. al-Ṭabarī, al-Zamakhsharī, Ibn Kathīr).
[17] That is, he headed for the fire in hopes of bringing back a flame to warm themselves (cf. Ibn ʿAṭiyyah, al-Saʿdī): “So when Mūsā fulfilled the term and journeyed with his family, he perceived a fire from the direction of the mount. He said to his family: ‘Stay here! Indeed, I have perceived a fire; perhaps I may bring you some news from it or a burning brand that you may warm yourselves.’” (28: 29)
[18] That is, in hopes of finding near that fire some guidance to the path they had lost (cf. al-Wāḥidī, Ibn ʿAṭiyyah, Ibn Kathīr)—either a person to direct him or a sign by which he could discern the way (cf. al-Ṭabarī, Ibn ʿAṭiyyah).
ߊߙߊߓߎߞߊ߲ߡߊ ߞߘߐߦߌߘߊ ߟߎ߬:
فَلَمَّآ أَتَىٰهَا نُودِيَ يَٰمُوسَىٰٓ
ߊߙߊߓߎߞߊ߲ߡߊ ߞߘߐߦߌߘߊ ߟߎ߬:
إِنِّيٓ أَنَا۠ رَبُّكَ فَٱخۡلَعۡ نَعۡلَيۡكَ إِنَّكَ بِٱلۡوَادِ ٱلۡمُقَدَّسِ طُوٗى
﴾12﴿ Verily, I am your Lord, so remove your sandals,[19] for you are in the sacred valley of Ṭuwā.[20]
[19] Exegetes differ on the reason for the command to remove his sandals. Ibn Kathīr summarizes these opinions as follows: one view asserts that the sandals were made from the hide of a donkey that did not possess a pleasant fragrance; another report states that the removal of the sandals was simply an act of reverence for the sacred spot; just as a man is instructed to take off his sandals when he intends to enter the Kaʿba. Yet another opinion maintains that he was commanded to go barefoot so as to tread the sacred ground unshod. Other opinions have also been narrated.
[20] According to Ibn ʿAbbās (k), as reported by al-Wāḥidī, Ṭuwā is the proper name of the valley—a view held by most exegetes. However, from a purely linguistic perspective, the term can also be interpreted as a verbal noun, as in “I called out ṭuwā,” implying “twice,” or that it was sanctified twice (cf. Ibn Fāris, Maqāyīs al-Lughah; al-Iṣfahānī, al-Mufradāt; al-Kafawī, al-Kulliyāt). Other similar linguistic interpretations are also in existence.
[20] According to Ibn ʿAbbās (k), as reported by al-Wāḥidī, Ṭuwā is the proper name of the valley—a view held by most exegetes. However, from a purely linguistic perspective, the term can also be interpreted as a verbal noun, as in “I called out ṭuwā,” implying “twice,” or that it was sanctified twice (cf. Ibn Fāris, Maqāyīs al-Lughah; al-Iṣfahānī, al-Mufradāt; al-Kafawī, al-Kulliyāt). Other similar linguistic interpretations are also in existence.
ߊߙߊߓߎߞߊ߲ߡߊ ߞߘߐߦߌߘߊ ߟߎ߬:
ߞߎ߬ߙߣߊ߬ ߞߟߊߒߞߋ ߞߘߐ ߟߎ߬ ߘߟߊߡߌߘߊ - ߊ߲߬ߞߌ߬ߟߋ߬ߞߊ߲ ߘߟߊߡߌߘߊ - ߞߓ. ߥߊ߬ߟߌ߯ߘ ߓߊߟߌߤߊߛ߭ ߊ.ߟߑߊ߳ߺߊߡߑߙߌ߮ ߓߟߏ߫ - ߊ߬ ߓߊ߯ߙߊ ߦߋ߫ ߛߋ߲߬ߠߊ߫. - ߘߟߊߡߌߘߊ ߟߎ߫ ߦߌ߬ߘߊ߬ߥߟߊ
ߘߟߊߡߌߘߊ߫ ߞߓ. ߥߊ߬ߟߌ߯ߘ ߓߊߟߌߤߊߛ߭ ߊ.ߟߑߊ߳ߺߊߡߑߙߌ߮ ߓߟߏ߫