READ QURAN ,SURAH TA HA INTRO AND AYAH NO 1 TO 35

20) سورة طه
طه (طه: 1).
مَا أَنْزَلْنَا عَلَيْكَ الْقُرْآنَ لِتَشْقَى (طه: 2).
إِلاَّ تَذْكِرَةً لِمَنْ يَخْشَى (طه: 3).
تَنزِيلاً مِمَّنْ خَلَقَ الأَرْضَ وَالسَّمَاوَاتِ الْعُلاَ (طه: 4).
الرَّحْمَنُ عَلَى الْعَرْشِ اسْتَوَى (طه: 5).
لَهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الأَرْضِ وَمَا بَيْنَهُمَا وَمَا تَحْتَ الثَّرَى (طه: 6).
وَإِنْ تَجْهَرْ بِالْقَوْلِ فَإِنَّهُ يَعْلَمُ السِّرَّ وَأَخْفَى (طه: 7).
اللَّهُ لاَ إِلَهَ إِلاَّ هُوَ لَهُ الأَسْمَاءُ الْحُسْنَى (طه: 8).
وَهَلْ أَتَاكَ حَدِيثُ مُوسَى (طه: 9).
إِذْ رَأَى نَارًا فَقَالَ ِلأَهْلِهِ امْكُثُوا إِنِّي آنَسْتُ نَارًا لَعَلِّي آتِيكُمْ مِنْهَا بِقَبَسٍ أَوْ أَجِدُ عَلَى النَّارِ هُدًى (طه: 10).
فَلَمَّا أَتَاهَا نُودِي يَامُوسَى (طه: 11).
إِنِّي أَنَا رَبُّكَ فَاخْلَعْ نَعْلَيْكَ إِنَّكَ بِالْوَادِي الْمُقَدَّسِ طُوًى (طه: 12).
وَأَنَا اخْتَرْتُكَ فَاسْتَمِعْ لِمَا يُوحَى (طه: 13).
إِنَّنِي أَنَا اللَّهُ لاَ إِلَهَ إِلاَّ أَنَا فَاعْبُدْنِي وَأَقِمْ الصَّلاَةَ لِذِكْرِي (طه: 14).
إِنَّ السَّاعَةَ آتِيَةٌ أَكَادُ أُخْفِيهَا لِتُجْزَى كُلُّ نَفْسٍ بِمَا تَسْعَى (طه: 15).
فَلاَ يَصُدَّنَّكَ عَنْهَا مَنْ لاَ يُؤْمِنُ بِهَا وَاتَّبَعَ هَوَاهُ فَتَرْدَى (طه: 16).
وَمَا تِلْكَ بِيَمِينِكَ يَامُوسَى (طه: 17).
قَالَ هِيَ عَصَايَ أَتَوَكَّأُ عَلَيْهَا وَأَهُشُّ بِهَا عَلَى غَنَمِي وَلِيَ فِيهَا مَآرِبُ أُخْرَى (طه: 18).
قَالَ أَلْقِهَا يَامُوسَى (طه: 19).
فَأَلْقَاهَا فَإِذَا هِيَ حَيَّةٌ تَسْعَى (طه: 20).
قَالَ خُذْهَا وَلاَ تَخَفْ سَنُعِيدُهَا سِيرَتَهَا الأُولَى (طه: 21).
وَاضْمُمْ يَدَكَ إِلَى جَنَاحِكَ تَخْرُجْ بَيْضَاءَ مِنْ غَيْرِ سُوءٍ آيَةً أُخْرَى (طه: 22).
لِنُرِيَكَ مِنْ آيَاتِنَا الْكُبْرَى (طه: 23).
اذْهَبْ إِلَى فِرْعَوْنَ إِنَّهُ طَغَى (طه: 24).

وَيَسِّرْ لِي أَمْرِي (طه: 26).
وَاحْلُلْ عُقْدَةً مِنْ لِسَانِي (طه: 27).
يَفْقَهُوا قَوْلِي (طه: 28).
وَاجْعَلْ لِي وَزِيرًا مِنْ أَهْلِي (طه: 29).
هَارُونَ أَخِي (طه: 30).
اشْدُدْ بِهِ أَزْرِي (طه: 31).
وَأَشْرِكْهُ فِي أَمْرِي (طه: 32).
كَيْ نُسَبِّحَكَ كَثِيرًا (طه: 33).
وَنَذْكُرَكَ كَثِيرًا (طه: 34).
إِنَّكَ كُنْتَ بِنَا بَصِيرًا (طه: 35).

20. Surah Ta Ha

NAME. This Surah takes its name from its “first word “Ta Ha.” This name, like the names of many other Surahs, is merely symbolic.

Period of Revelation

The period of its revelation is the same as of Surah Maryam. It is just possible that it was sent down during the Migration to Habash or just after it. Anyhow, it is certain that this Surah was revealed before Hadrat Umar embraced Islam.

According to a well-known and authentic tradition when Hadrat Umar set out to kill the Holy Prophet, he met a certain person, who said, “Before you do anything else, you should know that your own sister and brother-in-law have embraced Islam” Hearing this, he directly went to the house of his sister. There he found his sister, Fatimah, and his brother-in-law, Said bin Zaid, learning the contents of a scroll from Khabbab bin Art. When Fatimah saw him coming she hid the scroll at once, but Hadrat Umar had heard the recital, so he began interrogating them about it. Then he began to thrash his brother-in-law and wounded his sister, who tried to protect him. At last both of them confessed, “We have become Muslims; you may do whatever you like.” As Hadrat Umar was moved to see blood running down from her head, he said, “Show me the thing you were reading.” The sister asked him to promise on oath that he would not tear it, and added, “You cannot touch it unless you have a bath.” Accordingly, Hadrat Umar took his bath and when he began to read the scroll, which contained this Surah, he spontaneously spoke out, “What an excellent thing!” At this Hadrat Khabbab, who had hide himself at the sound of his footsteps, came out of his hiding and said, “By God, I have high expectations that Allah will get great service from you to propagate the Message of His Prophet, for just yesterday I heard the Holy Prophet praying to Allah, ‘My Lord, make Abul Hakam bin Hisham (Abu Jahl) or Umar bin Khattab a supporter of Islam. So O Umar, turn to Allah, turn to Allah.” These words proved to be so persuasive that he at once accompanied Hadrat Khabbab and went to the Holy Prophet to embrace Islam. This happened a short time after the Migration to Habash.

Theme and Topics of Discussion

This Surah begins with the enunciation of the object of the Revelation of the Qur’an to this effect: “0 Muhammad, this Quran has not been sent down to you to put you unnecessarily to some great affliction. It does not demand from you to perform the impossible task of imbuing the hearts of the obdurate disbelievers with Faith. It is merely an admonition meant to guide on to the Right Path of those who fear God and want to save themselves from His punishment. This Quran is the Word of the Master of the earth and the heavens and God- head belongs to Him alone: These two facts are eternal whether one believes them or not.”

After this introduction, the Surah abruptly moves on to relate the story of Prophet Moses without any apparent relevancy and without even hinting at its applicability to the events of the period. However, if we read between the lines, we realize that the discourse is addressed
very relevantly to the people of Makkah. But before we explain the hidden meaning of the discourse, we must keep in view the fact that the Arabs in general acknowledged Moses as a Prophet of God. This was so because they had “been influenced by a large number of the
Jews around them and by” the neighboring Christian kingdoms. Now let us state those things which are hidden between the lines of the story:

1. Allah does not appoint a Prophet by the beat of drums or My celebrating the occasion in a regular and formal ceremony, as if to say, “We are appointing such and such a person as Our Prophet from today.” On the contrary, He bestows Prophethood in a confidential manner just as He did in the case of Prophet Moses. Therefore you should not consider it strange if Hadrat Muhammad has been appointed as a Prophet all of a sudden and without any public proclamation.

2. The fundamental principles presented by Prophet Muhammad – Tauhid and the Hereafter – are just the same as were taught to Prophet Moses at the time of his appointment.

3. Prophet Muhammad has been made the standard bearer of the Message of the Truth among the people of the Quraish all by himself without material provisions, just as Prophet Moses was entrusted with the Mission to go to a tyrant king like Pharaoh and ask him to give up his attitude of rebellion. These are the mysterious ways of Allah.
He catches hold of a wayfarer of Midian on his way to Egypt and says, “Go and fight with the greatest tyrant of the time.” He did not provide him with armies and provisions for this Mission. The only thing He did was to appoint his brother as his assistant at his request.

4. You, O People of Makkah, should note it well that Pharaoh employed the same devices against Prophet Moses as you are employing against Prophet Muhammad — frivolous objections, accusations, and cruel persecutions. You should know that Allah’s Prophet came out victorious over Pharaoh, who possessed large armies and war equipment. Incidentally, the Muslims have been consoled and comforted, though not in so many words, that they should not be afraid of fighting with the Quraish against fearful odds, for the mission which is supported by Allah comes out victorious in the end. At the same time, the Muslims have been exhorted to follow the excellent
example of the magicians of Egypt, who remained steadfast in their Faith, though Pharaoh threatened them with a horrible vengeance.

5. An incident from the story of the Israelites has been cited to show in what ridiculous manner the idolization of false gods and goddesses starts and that the Prophets of God do not tolerate even the slightest tinge of this preposterous practice. Likewise, Prophet Muhammad is following the former Prophets in opposing shirk and idol
worship today.

Thus, the story of Moses has been used to throw light on all those matters which were connected with the conflict between the Holy Prophet and the Quraish. Then at the end of the story, the. Quraish have been briefly admonished, as if to say, “The Quran has been sent
down in your tongue for your own good. If you listen to it and follow its admonition, you will be doing so for your own good but if you reject it, you will yourselves meet with an evil end.”

After this, the story of Prophet Adam has been related, as if to tell the Quraish, “The way you are following is the way of Satan, whereas the right way for a man is to follow his father Adam. He was beguiled by Satan, but when he realized his error, he plainly confessed it and

repented and again turned back to the service of Allah and won His favor. On the other hand, if a person follows Satan and sticks to his error obdurately in spite of admonition, he does harm to himself alone like Satan.”

In the end, the Holy Prophet and the Muslims have been advised not to be impatient in regard to the punishment of the disbelievers, as if to say, “Allah has His Own scheme concerning them. He does not seize them at once but gives them sufficient respite. Therefore you should not grow impatient but bear the persecutions with fortitude and go on
conveying the Message.” in this connection, great emphasis has been laid on Salat so that it may create in the believers in the virtues of patience, forbearance, contentment, resignation to the will of God
and self-analysis for these is greatly needed in the service of the Message of the Truth.

 

(20:1) Ta! Ha’

 

(20:2) We did not reveal the Qur’an to you to cause you distress;

(20:3) it is only a reminder for him who fears Allah;1

1. This verse makes plain the meaning of the previous one. The object of the revelation of the Quran is not to make the Prophet (peace be upon him) do something impossible and to put him to unnecessary distress by demanding from him to imbue the hearts of the obdurate
people with faith, but to admonish those people who have fear of Allah. Therefore the
Prophet (peace be upon him) should not waste his efforts on those people who have no fear
of God left in them, and who do not bother at all about what is truth and what is falsehood.

 

(20:4) a revelation from Him Who created the earth and the high heavens.

 

(20:5) The Most Compassionate Lord is settled on the Throne (of the Universe).2

2. That is, after creating the universe, He is ruling over it and conducting all the affairs of its management.

 

(20:6) To Him belongs all that is in the heavens and all that is in the earth, and all that is in between, and all that is beneath the soil.

 

(20:7) Whether you speak out aloud (or in a low voice), He knows what is said secretly, and even that which is most hidden.3

3. That is, you need not complain to Allah in a loud voice against the persecution from which you and your companions are suffering and the mischievous machinations your enemies are devising to defeat you for Allah is fully aware of all those things, and He hears even the complaints you cherish in your hearts.

 

(20:8) Allah – there is no god but He. His are the most excellent names.4

4. That is, He possesses all the excellent attributes and characteristics.

 

(20:9) Has the story of Moses reached you?

 

(20:10) When he saw a fire 5 and said to his family: “Hold on! I have just perceived a fire; perhaps I will bring a brand from it for you, or I will find some guidance at the fire about the way to follow.”6

5. This happened when Prophet Moses (peace be upon him) was returning to Egypt after passing several years in exile in Midian, along with his wife whom he had married there.
According to the early part of his history, which has been related in Surah Al-Qasas, an Egyptian had been killed by Prophet Moses (peace be upon him), so he had to leave Egypt in order to escape arrest and had taken refuge in Midian.

6. It appears that this happened during a night of winter when Prophet Moses (peace be upon him) was passing through the southern part of the Sinai Peninsula. When he saw a fire at a distance, he went towards it in the hope that he might get some of it to keep his wife and children warm during the night, or at least get some guidance concerning the direction of his journey. But instead of this, it was his good fortune that he found the guidance to the right way.

 

(20:11) When he came to it, a voice called out: “Moses!

 

(20:12) Verily am your Lord! Take off your shoes.7 You are in the sacred valley, Tuwa

7. Probably, it is the reason that the Jews do not say their prayers with their shoes on. The Prophet (peace be upon him), however, removed this misunderstanding, saying: Act in contrast to the practice of the Jews who do not say their prayers with their shoes or leather socks on. (Abu Daud). It does not, however, mean that one must say his prayers with the shoes on, but it is merely to make it lawful to say prayers with shoes on. This is confirmed by another tradition, related by Abu Daud from Amar bin Aas, that he had seen the Prophet (peace be upon him) saying his prayer both with and without the shoes. There are other
traditions also to this effect but it should also be kept in mind that there were no carpets, mats, etc. in the mosques in those days, not even in the Prophet’s (peace be upon him) Mosque. Therefore it would be improper to go with shoes on into the mosques of today which have carpets, mats, etc. However, one may say his prayer on grassy plots or on open ground with shoes on.

8. In general, the commentators are of the opinion that Tuwa was the name of the valley, but according to some, it is the valley that had been made sacred for the time being.

 

(20:13) I Myself have chosen you; therefore, give ear to what is revealed.

 

(20:14) Verily I am Allah. There is no god beside Me. So serve Me and establish Prayers to remember Me.9

9. This is the real object of Salat. It has been prescribed to remind people that they should not become neglectful of Allah by worldly diversions and that they should remember that man is not an unbridled free being but a servant of Allah. Salat has been prescribed five times a day to remind man of Allah’s presence.

Some people are of the opinion that it means:

Establish Salat, so that I may remember you. Incidentally, according to this verse, if one forgets to offer a prayer in time, he should offer it when he recollects it. This is also supported by a tradition related to Anas: If one forgets to offer a certain prayer at the proper time, he should offer it whenever he recollects this, for there is no other expiation for this omission. (Bukhari, Muslim, Ahmed). There is another tradition related by Abu Hurairah to the same effect. It was inquired from the Prophet (peace be upon him): What should we do if we remained asleep during the time of prayer? The Prophet (peace be upon him) said: There is no sin if one remains asleep. The sin is that one should neglect his prayer intentionally while awake. Therefore if one forgets to offer a prayer or remained asleep, he should offer that prayer on remembering it or on waking. (Tirmizi, Nasai, Abu Daud).

 

(20:15) The Hour of Resurrection is coming. I have willed to keep the time of its coming hidden so that everyone may be recompensed in accordance with his effort.

10. After Tauhid, the second thing that was revealed to all the Prophets was the reality of the Hereafter, and they were appointed to impart its knowledge to their people. Here its object has also been stated. The Hour of Resurrection is destined to come so that everyone should
get the recompense in the Hereafter of what he did in this world, and that Hour has been kept secret to fulfill the requirement of the trial. For the one who believes in the Hereafter will always be on his guard against any deviation from the right way, and the one who does
not believe in the coming of that Hour will remain engaged in other things, for he will think that he did not see any sign of the coming of the Hour.

 

(20:16) Let him who does not believe in it and follows his lust not turn your thought away from it, lest you are ruined.

 

(20:17) And what is in your right hand, O Moses?”11

11. This question was not asked for the sake of getting any information, for Allah knew that Moses (peace be upon him) held a staff in his hand. The question was posed with a view to impressing upon him the fact that it was a staff so that he might be mentally prepared to see the miracle which was going to be performed with it.

(20:18) Moses answered: “This is my staff. I lean on it (when I walk), and with it, I beat down leaves for my flock, and I have many other uses for it.”12

 

12. Prophet Moses (peace be upon him) deliberately prolonged his answer and did not stop at It is my staff. This was because he naturally wanted to prolong the dialogue to make the privilege meeting last longer.

 

(20:19) He said: “Moses, throw it down.”

 

(20:20) So he threw it down, and sudenly! it was a rapidly moving snake.

 

(20:21) Then He said: “Seize it and have no fear. We shall restore it to its former state.

 

(20:22) And place your hand in your armpit, it will come forth shining white, without blemish.13 This is another sign of Allah,

13. That is, your hand will shine brightly like the sun, but it will not cause any hurt to you. It is strange that the Bible interprets this miracle, saying that his hand was leprous as snow but it was turned again as his other flesh. The Talmud also interprets the miracle in the same
way and adds that this was a miracle that was meant for Pharaoh who was suffering from leprosy. It is a pity that the same interpretation has been adopted by our own commentators, though the correct interpretation is the one that has been adopted by us and many former commentators. Obviously, it is bad taste to attribute to a Prophet the repugnant miracle of leprosy and that, too, before a king in his court.

 

(20:23) for We shall show you some of Our greatest Signs.

 

(20:24) And go to Pharaoh now for he has transgressed all bounds.”

(20:25) Moses said: “Lord! Open my breast for me;14

14. That is, fill my heart with the courage that may enable me to perform the obligations connected with the great mission of a Messenger, and give me the confidence for its fulfillment. Prophet Moses (peace be upon him) prayed for this because he realized the
grave responsibilities of the great mission.

 

(20:26) and ease my task for me,

 

(20:27) and loosen the knot from my tongue

 

(20:28) so that they may understand my speech;

 

15. Prophet Moses (peace be upon him) prayed to Allah for this because he was conscious that he was not a fluent speaker but was slow in speech. He also knew that as a Messenger he would have to be fluent in order to impress Pharaoh and his courtiers. This is confirmed
by the Bible (Exodus 4: 10) but the Talmud gives a strange explanation for this impediment in his speech. According to it, when he was a child he burnt his tongue with a live coal to escape punishment from Pharaoh whose crown he had taken off from his head and put on
his own head. The same story has been adopted by many of our commentators though it is absurd on the face of it. Our interpretation is also confirmed by the Quran. The fact is, that at first he was not a fluent speaker and Pharaoh had also taunted him on this impediment.
(Surah Az-Zukhruf, Ayat 52). Prophet Moses realized the same for he said: My brother Aaron is more fluent than me, so send him with me as a helper, so that he may support me (with his fluent speech). (Surah Al-Oasas, Ayat 34). Afterward, this impediment in his speech was removed and he was able to deliver very fluent speeches. This may be testified
by his speeches which have been cited both in the Bible and in the Quran for they are masterpieces of eloquence and rhetoric.

Above all, it does not stand to reason that Allah should appoint a lisper or a stammerer or a stutterer as His Messenger. That is why the Messengers have always been the best of mankind in regard to their appearance, personality, and capabilities for they had to be most
impressive both in their appearance and conduct, so that they could not be made the target of ridicule and contempt by the people because of such personal defects as stammering or stuttering.

 

(20:29) and appoint for me, from my household, someone who will help me bear my burden –

 

(20:30) Aaron, my brother.16

16. Prophet Aaron was three years older than Prophet Moses (peace be upon them). (Exodus7:7).

 

(20:26) and ease my task for me,
 

(20:27) and loosen the knot from my tongue

(20:28) so that they may understand my speech;

15. Prophet Moses (peace be upon him) prayed to Allah for this because he was conscious that he was not a fluent speaker but was slow in speech. He also knew that as a Messenger he would have to be fluent in order to impress Pharaoh and his courtiers. This is confirmed
by the Bible (Exodus 4: 10) but the Talmud gives a strange explanation for this impediment in his speech. According to it, when he was a child he burnt his tongue with a live coal to escape punishment from Pharaoh whose crown he had taken off from his head and put it on his own head. The same story has been adopted by many of our commentators though it is absurd on the face of it. Our interpretation is also confirmed by the Quran. The fact is, that at first he was not a fluent speaker and Pharaoh had also taunted him on this impediment.
(Surah Az-Zukhruf, Ayat 52). Prophet Moses realized the same for he said: My brother Aaron is more fluent than me, so send him with me as a helper, so that he may support me (with his fluent speech). (Surah Al-Oasas, Ayat 34). Afterward, this impediment in his speech was removed and he was able to deliver very fluent speeches. This may be testified
by his speeches which have been cited both in the Bible and in the Quran for they are masterpieces of eloquence and rhetoric.

Above all, it does not stand to reason that Allah should appoint a lisper or a stammerer or a stutterer as His Messenger. That is why the Messengers have always been the best of mankind in regard to their appearance, personality, and capabilities for they had to be most
impressive both in their appearance and conduct, so that they could not be made the target of ridicule and contempt by the people because of such personal defects as stammering or stuttering.

 

(20:29) and appoint for me, from my household, someone who will help me bear my burden

 

(20:30) Aaron, my brother.16

16. Prophet Aaron was three years older than Prophet Moses (peace be upon them). (Exodus7:7).

 

(20:31) Strengthen me through him

 

(20:32) and let him share my task

(20:33) that we may abundantly extol Your glory;

34 bat ahb5

(20:34) and may remember You much.

 

(20:35) Verily, You have always watched over us.”

 

Published
Categorized as quran

By Tariq Saleem

I am a student of Quran and keen to make dawah for inviting peoples to save there selves from hellfire. This life is very short then the eternal life after death every body has to think about it and do some research to walk on a true path.

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