| This Surah (Revealed) Meccan, except for verses 130 and 131, which are Medinese; it consists of 135,
140 or 142 verses, revealed after [sūrat] Maryam.(Tâ-Hâ)
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| بِسْم ِ اللهِ الرَّحْمَٰنِ الرَّحِيمِ | |
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Tafseer
Tā hā: God knows best what He means by these [letters].
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Tafseer
We have not revealed the Qurâān to you, O Muhammad (s), that you should be
miserable, that you should toil because of what you used to do after it was revealed [to you], in the way
of long vigils performing night prayers; in other words, so unburden your soul;
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Tafseer
but, We have revealed it, only to remind, therewith, him who fears, God;
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Tafseer
a revelation (tanzīlan, a substitution, standing in place of the [conjugated]
verb [derived] therefrom which renders it [tanzīlan] accusative) from Him Who created the earth and the high
heavens (âulā, the plural of âulyā, similar [in pattern] to kubrā, kubar, âlargeâ);
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Tafseer
He is, the Compassionate One presided upon the Throne (al-âarsh, in the
[classical Arabic] language denotes a kingâs seat) a presiding befitting of Him;
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Tafseer
to Him belongs whatever is in the heavens and whatever is in the earth and
whatever is between them, of 339 creatures, and whatever is beneath the soil (al-tharā, is moist earth) meaning
[whatever is beneath] the seven earths, since these lie beneath it.
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Tafseer
And should you be loud in your speech, in remembrance [of God] or supplication,
then God has no need for this to be [spoken] loud, then indeed He knows the secret and [that which is]
yet more hidden, than that [secret], namely, that which the soul whispers [to itself] and that which occurs
to the mind but which you do not speak of [to anyone], so do not strain yourself to be loud [in your speech].
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Tafseer
God â there is no god save Him. To Him belong the Most Beautiful Names, the
ninety nine [Names], cited in the hadīth (al-husnā is the feminine form of al-ahsan, âthe bestâ).
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Tafseer
Has the story of Moses â indeed, it has â come to you?
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Tafseer
When he caught sight of a fire and said to his family, namely, to his wife,
âWait, here! â this was when he was leaving Midian, heading for Egypt â Indeed I see a fire [in the distance].
Perhaps I [can] bring you a brand from it, [bring you] a burning wick or a torch, or find at the fire some
guidanceâ, that is, someone to guide me by showing me the [proper] route â for he had lost it in the darkness
of the night. He [Moses] said, âperhapsâ (laâalla) because he could not be certain of fulfilling his
promise.
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Tafseer
And when he reached it â it was a boxthorn â he was called [by name], âO Moses!
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Tafseer
Indeed (read as innī, if one understands nūdiya, âhe was calledâ, as meaning
qīla, âit was saidâ; or read it as annī, because of an implied [prefixed] bāâ) I am (anā, reiterates the [first
person indicator] yāâ [of innī] used by the [direct] speaker) your Lord. So take off your sandals, for lo! you are in
the holy, [meaning] either the pure, or the blessed, valley of Tuwā ([this is] either a substitution, or an
explicative supplement; read [Tuwan] with nunation or [Tuwā] without: it is [considered] declinable on
account of it being a location; but [alternatively considered] indeclinable, if taken as considered a feminine
proper noun denoting a place name).
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Tafseer
And I [Myself] have chosen you, from among [all of] your people, so listen to
what is being revealed, to you from Me.
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Tafseer
Verily I am God â there is no god except Me. So worship Me and establish prayer
for to make remembrance of Me, in it.
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Tafseer
The Hour is assuredly coming. [But] I will to keep it hidden, from mankind â and
its nearness [in time] will manifest itself to them through its signs â so that every soul may be requited,
thereupon, for what it strives for, of good or evil. 340
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Tafseer
So do not let him bar you, distract you, from it, that is, from believing in it,
who believes not in it but follows his own whim, in denying [the truth of] it, lest you perish, that is, lest you
be ruined if you are barred from [remembering] it.
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Tafseer
And what is that, that happens to be, in your right hand, O Moses?â (the
interrogative is meant as an affirmative, [but it is expressed as an interrogative] in order that the miracle
[to be manifested] in it be [shown as] consequent upon it).
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Tafseer
He said, âIt is my staff. I lean, I support myself, upon it, when I leap [across
something] or walk, and I beat down [leaves], I strike the leaves on trees, with it, so that they fall, for my
sheep, which then consume them; and I have uses for it (maâārib, âusesâ, is the plural of maâruba, with
the rāâ taking any [one] of the three vowels [sc. maâruba, maâraba or maâriba] meaning âneedsâ) in other ways,
such as [using it] to carry food supplies and waterskins, as well as to drive away [undesirable] animals. He
[Moses] gives an extensive response to indicate his [many] needs for it.
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Tafseer
He said, âCast it down, O Moses!â
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Tafseer
And he cast it down, and lo! it was a serpent, a giant snake, moving swiftly,
moving about on its belly swiftly with the speed of a small snake â which is called al-jānn and which is [also]
used to refer to this [serpent] in another verse [Q. 27:10; Q. 28:31].
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Tafseer
He said, âTake [hold of] it and do not fear, it. We will restore it to its
former state (sīratahā, in the accusative because the genitive-operating preposition has been removed). And so he placed
his hand in its mouth and it became a staff once again; and it became clear that the place into which he
put his hand was the place where it [the staff] is held, between its two prongs. Moses was shown this
[miracle] lest he be terrified when it turns into a snake in the presence of Pharaoh.
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Tafseer
And thrust your hand, the right one, meaning, the palm, into your flank â that
is, your left side, below the arm into the armpit, and [then] take it out â it will emerge white, in contrast
to the skin-colour that it was, without any fault, that is, [without any sign of] leprosy, radiating like the
rays of the sun, blinding to the eyes [of onlookers]. [That is] yet another sign (āyatan ukhrā: this together
with baydāâa, âwhiteâ, constitute two circumstantial qualifiers referring to the subject of [the verb] takhruj,
âit will emergeâ).
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Tafseer
That We may show you, thereby, when you do this [as described above] in order to
manifest it, of Our greatest signs, the sign that is the greatest proof of [the truth of] your
Mission [from God]: and should he want it to be restored to its former state, he would thrust it into his armpit,
as has been mentioned, and [then] bring it out.
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Tafseer
341 Go, as a messenger [from God], to Pharaoh, and [to] those with him. He has
indeed transgressedâ, he has exceeded the [usual] limits in his disbelief by claiming to be a god.
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Tafseer
He said, âMy Lord, expand my breast for me, expand it so that it may accommodate
the [weight of the Divine] Message.
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Tafseer
And make easy, facilitate, for me my affair, that I may deliver it.
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Tafseer
And undo the knot upon my tongue â the result of his having been burnt by a live
coal which he had placed [accidentally] in his mouth as a child;
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Tafseer
so that they may understand what I [shall] say, when I am delivering the
Message.
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