Indexed OCR Text

65
Surah Maryam : 19 : 77 - 82
last for ever. History is replete with instances where prosperous
communities and rich nations crumbled to dust and vanished without
leaving a trace. But these instances of Divine wrath hold no lesson for
them and fail to turn them from their erroneous ways.
On the other hand there are good people who, following the teachings
of Qur'an, do not regard wealth and worldly honors as the result of their
own effort and merit, but as Allah Ta'ala's bounty to be held as a trust
from Him and to be expended according to His command. They are well
aware that these gifts from Allah Ta'ala will not last for ever, and the
prospect of their abatement or even their total loss does not cause them
any concern. These are the people who are safe from the mischief
resulting from wealth and material abundance to which the infidels are
exposed. Prophets like Sayyidna Sulayman and Dawud M.JI Lagle, many
a followers of The Holy Prophet
and multitude among the pious
believers fall in this category.
Allah Ta'ala has dispelled the mistaken notions of the infidels by
saying that the transient material prosperity cannot be regarded as a
token of His good-will nor as a symbol of their own merit, because it often
happens that foolish and undeserving people are loaded with wealth
while wise and learned persons spend their lives in poverty.
وَالْبِقِيْتُ الصُّلِحِتُ خَيْرٌّ عِنْدَ رَبِّكَ ثَوَابًا وَّ خَيْرٌ مَّرَدًّا
"And the everlasting virtues are better with your Lord in
respect of reward and better in their return". - 19:76
These words have been interpreted differently by different scholars as
has been explained at some length in the commentary of Surah Al-Kahf
(S )y"). The more plausible interpretation, however, is that the words
refer to submission to the commands of Allah and to good deeds, the
benefits of which are everlasting.
مَرَدّاً
means consequences, and the sense of this verse is that good
deeds alone are the real wealth whose reward is great and whose result is
eternal peace.
Verses 77 - 82
آَفَرَعَيْتَ الَّذِىُ كَفَرَ بِأَيْتِنَا وَقَالَ لَّأُوْتَيَنَّ مَالاً وَّ وَلَدًا ﴿٧٧) أَطَّلَعَ

66
Surah Maryam : 19 : 77 - 82
الْغَيْبَ آَمِ اتَّخَذَ عِنْدَ الرَّحُمُنِ عَهُدًا (٧٨) كَلاَّ + سَنَكُتُبُ مَا يَقُوُلُ
وَنَمُدُّ لَهُ مِنَ الْعَذَابِ مَدًّا ﴿٧٩﴾ وَفَرِثُهُ مَا يَقُوُلَ وَيَاتِيْنَا فَرُدًّا ﴿٨٠﴾
وَأَتَّخَذُوْا مِنْ دُوْنِ اللهِ آلِهَةً لِّيَكُوْنُوا لَهُمُ عِزَّا ﴿٨١) كَلاَّ ـ
سَيَكْفُرُوْنَ بِعِبَادَتِهِمْ وَ يَكُوْنُونَ عَلَيْهِمُ ضِدًّا ﴿٨٢﴾
Did you, then, see him who rejected Our verses and
said, "I shall certainly be given wealth and children?"
[77] Has he peeped in the unseen or taken a covenant
with the Rahman (All-Merciful)? [78] Never. We will
write what he says and extend for him the punishment
extensively. (79] And We will inherit from him what he
is talking about and he will come to Us all alone. [80]
And they have taken gods other than Allah so that they
might be a might for them. [81] Never. They will soon
deny their worshipping and they will be just the
opposite for them. [82]
Commentary
(19:77 - ."I shall certainly be given wealth and children") لَأُوْتَيَنَّ مالاً وَوَلَداً
Bukhari and Muslim relate the story of Sayyidna Khabab Ibn Al-'Aratt
who had lant some money to 'As Ibn Wa'il. When pressed to return the
loan, 'As Ibn Wail said that he would not make the payment until he
(Sayyidna Khabab) dissociated himself from the Holy Prophet
Sayyidna Khabab replied that he would never do that - not until 'As was
dead and rose to life again. At this 'As Ibn Wail said, "What? will I be
brought to life again after I am dead? If so I will repay the loan only after
I am brought back to life again because even then I will have my wealth
and my children." (Qurțubi)
This verse is an answer to 'As Ibn Wail's boastful claim. How does he
know that when he is brought back to life he will still have his wealth and
children?
Has he peeped in the unseen - 19:78) It is obvious that) أَطْلَعَ الْغَيْبَ
nothing of this kind has happened. Then why has he considered it as a
surety?
أَمِ أَتَّخَذَ عِنْدَ الرَّحُمْنِ عَهُدًا
"Or taken a covenant with The Rahman (All-Merciful)" - 19:78.

67
Surah Maryam : 19 : 83 - 87
Or has he entered into a covenant with Allah Ta'ala and obtained a
promise from Him for his wealth and his children?
وَفَرِثُهْ مَا يَقُوْلُ
"And We will inherit from him what he is talking about" - 19:80.
It is foolish of him to talk about retaining his wealth and children in
the Hereafter because he will have to leave behind even these things
which he possesses in this world, and his wealth and children will all
revert to Allah Ta'ala.
وَيَأْتِيْتِاَ فَرْداً
"And he will come to Us all alone" - 19:80.
And on the Day of Judgment he will appear in God's presence alone
without his wealth and his children.
وَيَكُوُنُونَ عَلَيْهِمُ ضِدّاً
"And they will be just the opposite for them" - 19:82.
The idols and the false gods whom the infidels worshipped in the hope
of winning their help will turn against them on the Day of Judgment.
God will grant speech to them and they will say, "O God! finish these
sinners because they turned away from you and made us the objects of
their worship."
Verses 83 - 87
آَلَمُ تَرَ أَنَّا أَرْسَلْنَا الشَّيْطِيْنَ عَلَى الْكَفِرِيْنَ تَؤُزُّهُمْ أَزَّا ﴿٨٣﴾ فَلاَ
تَعْجَلُ عَلَيْهِمْ + إِنَّمَا نَعُدُّ لَهُمُ عَدًّا (٨٤) يَوْمَ نَحْشُرُ الْمُتَّقِيْنَ إِلَى
الرَّحُمْنِ وَفْدًا ﴿٨٥﴾ وَنَسُوُقُ الْمُجْرِمِيْنَ إِلَى جَهَنْمَ وِرُدًا ﴿٨٦﴾ لاَ
يَمْلِكُوْنَ الشَّفَاعَةَ إِلاَّ مَنِ اتَّخَذَ عِنْدَ الرَّحْمُنِ عَهُدًا ﴿٨٧﴾
Did you not see that We have sent the devils onto the
disbelievers inciting them with all their incitements.
[83] So do not hurry about them; We are but counting
for them a count down. [84] The day We will assemble
the God-fearing before the Rahman (All-Merciful) as
guests [85] and will drive the sinners towards the

68
Surah Maryam : 19 : 83 - 87
Jahannam as herds towards water, [86] they will have
no power of intercession except the one who has taken
a covenant with the Rahman (All-Merciful).[87]
Commentary
تَؤُزُّهُمْ آَّا
"Inciting them with all their incitements" - 19:83.
In Arabic language the words j4 _ji_3_jas are synonymous, differing
only in shade or degree, and mean to urge, incite, instigate. The word ji
means to apply strong pressure, to persuade somebody to do something.
The sense of this verse is that the Devils instigate the unbelievers to
persist in their evil ways by presenting before their eyes the benefits and
hiding from them the wickedness of their evil deeds.
إِنَّمَا نَعُدُّ لَهُمُ عَدّاً
"We are but counting for them a count down." - 19:84
This verse means: "Do not be impatient about their punishment
because it is going to befall upon them in any case - and very soon. We
have allowed them a fixed term in this world and that term is about to
end. Then will come their retribution." "" " means: "We are counting for
them, i.e. they do not have control on anything. Their days are numbered
and We keep a count of every moment of their life and everything they
do."
Once Ma'mun Rashid read Surah Maryam. Upon reading this
particular verse, he desired that Ibn Simak, one of the Islamic scholars
sitting in that meeting with him, to say something on it. Thereupon Ibn
Simak submitted that when our breaths are numbered and their number
cannot be enhanced, they will soon come to an end. The same notion is
reflected in the following poetic verse:
مضی نفس منک انتقصت به جزءًا
حیاتک انفاس تعد فكلّما
That is, the breaths of your life are counted. With every passing
breath, your life gets reduced to that extent.
It is said that during one span of twenty-four hours, one breathes
twenty-four thousand times. (Qurtubi)

69
Surah Maryam : 19 : 88 - 98
The following stanza explores the same context:
فتى يُعَدّ عليُه اللفظ وَالنّفس
وكيف يفرح بالدّنيا ولذّتها
That is, how can one be so engrossed and relaxed with the worldly
pleasures, while his words and breaths are being counted. (Ruh)
يَوْمَ نَحْشُرُ الْمُتَّقِيْنَ إِلَىَ الرَّحْمنِ وَفْداً
"The day We will assemble the God-fearing before the Rahman
(All-Merciful) as guests." - 19:85.
The word &, applies to those who are received by rulers and princes
with respect and honour. According to some sayings of the Holy Prophet
he said, "These men will ride on their mounts which they used in their
worldly life." Some say that their own virtuous deeds will take the shape
of their mounts.
إِلَى جَهَنَّمَ وِرُداً
"Towards the Jahannam as herds towards water" - 19:86.
'', means to go towards water and since only a thirsty man or animal
goes towards water, this word has been translated to denote a thirsty
person.
مَنِ اتّخَذَ عِنْدَالرَّحُمْنِ عَهُدًا
"Except the one who has taken a covenant with the Rahman
(All-Merciful)" - 19:87.
Sayyidna Ibn 'Abbas 4
has said that Le means a declaration of firm
belief in the Unity of Allah Ta'ala, while others say that it means
committing the Qur'an to memory. In brief only those people will have the
permission to intercede with Allah who stand firm by their covenant to
adhere to the true faith. (Ruh)
Verses 88 - 98
وَقَالُوا اتَّخَذَ الرَّحْمُنُ وَلَدًا (٨٨) لَقَدُ جِئْتُمُ شَيْئًا إِدًّا ﴿٨٩) تَكَادُ
السَّمُوْتُ يَتَفَطَّرُنَ مِنْهُ وَتَنْشَقُّ الْأَرْضُ وَتَخِرُّ الْجِبَالُ هَدَّا ﴿٩٠) أَنْ
دَعَوْا لِلرَّحْمْنِ وَلَدًا ﴿١٩١) وَمَا يَنْبَغِىُ لِلرَّحْمنِ أَنْ يَنَّخِذَ وَلَدًا
﴿٩٢﴾ إِنْ كُلِّ مَنْ فِى السَّمُوَتِ وَالْأَرْضِ إِلَّا أَتِى الرَّحْمْنِ عَبْدًا

70
Sūrah Maryam : 19 : 88 - 98
﴿٩٣﴾ لَقَدْ أَخُضُهُمْ وَعَدَّهُمُ عَدَّا ﴿٩٤﴾ وَكُلُّهُمْ آتِيْهِ يَوْمَ الْقِيْمَةِ
فَرُدًا (٩٥) إِنَّ الَّذِيْنَ أَمَنُوا وَعَمِلُوا الصُّلِحْتِ سَيَجْعَلُ لَهُمُ
الرَّحُمِنُ وُدَّا ﴿٩٦﴾ فَإِنَّمَا يَسَّرُنُهُ بِلِسَانِكَ لِتُبَشِّرَ بِهِ الْمُتَّقِيُنَ وَتُنْذِرَ
بِهِ قَوْمًا لُّدًّا ﴿٩٧﴾ وَكَمْ أَهَلَكُنَا قَبْلَهُمُ مِّنُ قَرْنٍ*ُ هَلْ تُحِسُّ مِنْهُمْ
مِّنْ أَحَدٍ أَوْ تَسُمَعُ لَهُمْ رِ كْرًا ﴿٩٨﴾
And they say, "The Rahman (All-Merciful) has taken to
Himself a son." [88] You have come up, indeed, with
something so abominable [89] that the heavens are
about to explode therewith and the earth to burst and
the mountains to fall down crumbling, [90] for they
have ascribed a son to the Rahman (All-Merciful), [91]
while it is not befitting for the Rahman (All-Merciful)
to have a son. [92] There is none in the heavens and the
earth, but bound to come to the Rahman (All-Merciful)
as a salve. [93] He has fully encompassed them and
precisely calculated their numbers, [94] and each one of
them is bound to come to Him on the Day of Judgment,
all alone. [95] Surely, those who believe and do the
righteous deeds, for them the Rahman (All-Merciful)
will create love. [96] So We have made it easy through
your tongue so that you give with it the good news to
the God-fearing and warn with it an obstinate people.
[97] And how many a generation We have destroyed
before them. Do you sense (the presence of) any one of
them or hear from them even a whisper? [98]
Commentary
وَتَخِرُّالْجِبَالُ هَدّاً
"And the mountains to fall down crumbling" - 19:90.
These verses suggest that the earth, the mountains and everything
that grows thereon possess a certain degree of knowledge and intelligence
though in their case these perceptions are not of the same extent as that
bestowed on human beings. This explains the fact that everything in the
world glorifies Allah Ta'ala as will be evident from the verse.
وَإِنْ مِنُ شَبِئٍ إِلاَّ يُسَبِّحُ بِحَمْدِه
"And there is not a single thing that does not extol His purity

71
Surah Maryam : 19 : 88 - 98
and praise." - 17:44.
These verses refer to this very perception of these things that to
associate anything or being with Allah Ta'ala, specially to assert that He
has children is a sin which makes the earth and the mountains quake
with fear. Sayyidnā 'Abdullah Ibn 'Abbas
has said that except humans
every created thing is terrified of any suggestion of association with Allah
(Rūp-ul-Ma'ani).
وَعَدَّهُمُ عَدّاً
"And precisely calculated their numbers" - 19:94.
It means that Allah Ta'ala has full knowledge of their doings.
سَيَجْعَلُ لَهُمُ الرَّحُمِنُ وُدًّا
"For them the Rahman (All-Merciful) will create love." - 19:96.
It means that for those who are steadfast in their faith in Him, Allah
creates an environment of friendship and love for each other, which
consequently promotes mutual amity and goodwill among the true
Muslims. Furthermore, by their conduct and behavior they command the
admiration and respect of all those with whom they come into contact.
Bukhari, Tirmidhi and others have related on the authority of Sayyidna
Abu Hurairah that the Holy Prophet
once said that when Allah Ta'ala
is pleased with someone He says to Jibra'il, "I am pleased with so and so
and I desire that you too should show favour to him." Jibra'il makes an
announcement to this effect in all the skies so that their residents begin to
harbor a liking for that person. Then this love descends upon the earth
and the people of the earth also begin to love him. The Holy Prophet
then quoted this verse. (Ruh ul-Ma'ani).
إِنَّ الَّذِيْنَ أَمَنُوا وَعَمِلُوا الصَّلِحِتِ سَيَجْعَلُ لَهُمُ الرَّحْمُنُ وُدًا
"Surely those who believe and do the righteous deeds, for them
the Rahman (All-Merciful) will create love." - 19:96.
Haram bin Hayyan has said that when a person devotes himself
wholly towards Allah He fills the hearts of all believers with love for him.
(Qurțubi)
When Sayyidna Ibrahim Khalilullah &Cel, planned to go back to
Syria, after leaving behind his wife Hajira and his baby son Sayyidna

72
Surah Maryam : 19 : 88 - 98
Isma'il 8% in the desert enclosed by the barren hills of Makkah in
accordance with the command of Allah, he also prayed for both of them
with the following words
فَاجُعَلُ أَفْئِدَةً مِّنَ النّاسِ تَهُوِىِّ إِلَيْهِمْ
"So make hearts of a number of people yearn toward them." -
14:37.
The prayer was granted so that even after the lapse of many
millennia people all over the world entertain great love for Makkah and
its inhabitants. They visit the place in large numbers, and not only incur
heavy expenditure but also endure great hardships while making the
journey.
أَو تَسُمَعُ لَهُمُ رِ كُزاً
"Or hear from them even a whisper" - 19:98.
The word , means a faint, unintelligible sound such as a
death-rattle. The meaning of the verse is that there have been many
kings who ruled vast empires, exercised unlimited authority and lived in
great splendor, but when the wrath of Allah caught upon them for their
sinful acts, they were annihilated in such a manner that not even a
whisper or a feeble motion is now being heard of them.
Alhamdulillah
The Commentary on
Surah Maryam
Ends here.

75
Surah Ța-Ha :
Surah Ta-Ha
Sūrah Ța-Ha was revealed in Makkah and it has 135 Verses and 8 sections
بسم الله الرحمن الرحيم
With the name of Allah, the All-Merciful, the Very-Merciful
The other name of this Surah, according to As-Sakhawi is Surah
Kalim ( JS) because it contains the detailed story of Kalimullah
Sayyidnā Musa 891
It is reported in the Musnad by Darimi on the authority of Sayyidna
Abu Hurairah 4
that the Holy Prophet
said that two thousand years
before Allah Ta'ala created the sky and the earth, He recited (i.e. to the
angels) Surahs Ța-Ha and Yasin, the angels said, "Fortunate and blessed
are the people to whom these Surahs will be revealed, and blessed are the
chests which will preserve (memorize) them, and blessed are the tongues
which will recite them." And it was this very Surah which brought about
the conversion of Sayyidna 'Umar Ibn Khattab
se who had actually set
out fully determined to kill the Holy Prophet
. This story has been
related in all the books of Sirah (Biographies of the Holy Prophet 5).
The story as narrated by Ibn Ishaq runs as follows: One day
Sayyidnā 'Umar Ibn Khattab
set out, with sword in hand, fully
determined to kill the Holy Prophet
. On the way Nu'aim Ibn 'Abdullah
accosted him and asked him where was he headed to. Sayyidna 'Umar
Ibn Khattab 4
replied that he was going to finish off the man who had
sown discord among the Quraish, vilified their faith, seduced them from
belief and disparaged their idols. Nu'aim then said "O 'Umar! You are
deceiving yourself. If you kill Muhammad , do you really think that his
clan Banu 'Abd Munaf will spare your life? If you have any sense, better
see to your own sister and her husband because they both have become
Muslims and have accepted the religion of Muhammad :
." Sayyidnā

76
Surah Ța-Hã :
'Umar Ibn Khattab 4
was shaken by what he heard and retraced his
steps towards the house of his sister and her husband. At that moment
Sayyidna Khabbab bin 'Arath, one of the Companions of the Holy
Prophet , was teaching both of them Surah Ta-Ha which was written
on a sheet of paper.
When they realized that Sayyidna 'Umar Ibn Khattab 4e
was
coming, Sayyidna Khabbab Ibn 'Arath 4
hid himself in another room or
in some corner of the house and Sayyidna 'Umar's sister hid the sheet of
paper under her thigh. But Sayyidna 'Umar had heard Sayyidna
Khabbab Ibn Art 46 reciting something, and he asked his sister what was
it. She tried to evade the question but he would not be put off. Finally he
came out in the open and told them point blank that he had just learned
about them becoming Muslim and followers of Muhammad
Having
said this, he started beating his brother-in-law Said Ibn Zaid and when
his sister Fatimah رضى الله عنها came to the rescue of her husband he beat
her too and left her bleeding.
Sayyidah Fatimah رضى الله عنها and her husband had enough of it and
they called out defiantly, "All right, you listen now! It is true that we have
become Muslims and have adopted the Faith of Allah Ta'ala and His
Prophet g. Now you do whatever you want". Sayyidna 'Umar 46 then
saw that his sister was bleeding and he felt remorse for being too rough
with her. He asked her to show him the sheet of paper from which she
was reading so that he could learn something about the teachings of
Muhammad . Sayyidna 'Umar 4
was a literate person. That is why he
wanted to read the sheet of paper himself. His sister was afraid that he
might either destroy or desecrate it, but he assured her on oath that he
would do neither and promised to return it to her after he had read it.
When she saw the way things were moving and noticed a change in his
attitude, she even began to entertain the hope that he too might become a
Muslim. But she told him that he was unclean and only those who were
clean could touch the sheet. So Sayyidna 'Umar
bathed and his sister
gave him the sheet on which Surah Ța-Ha was written. He read the first
few lines and said, "It is written in beautiful language and appears to be
worthy of respect." Khabbab Ibn 'Arath who had remained hidden all this
time, now came out and said, "O 'Umar Ibn Khattab! Allah Ta'ala is very
Merciful and it is my conviction that He had chosen you in response to the

77
Surah Ța-Ha : 20 : 1 - 8
ardent wishes of the Holy Prophet
whom I heard only yesterday
اللَّهَمّ ايّد الاسلام بابى الحكم بن making the following supplication to Allah Tarala
O Allah! Strengthen Islam through Abul Hikam Ibn") هشام او بعمر بن الخطّاب
Hisham (meaning Abu Jahl) or 'Umar Ibn Khattab"). The intention was
that the conversion of either one of these two men would lend great
strength to the Muslims who were as yet very weak. Ibn Khabbab said,
"O 'Umar! This is your chance. Do not miss it". At this, Sayyidna 'Umar
Ibn Khattab requested Khabbab
to take him to the Holy Prophet
(Qurțubi). What followed next and how he came to the Holy Prophet
and embraced Islam is too well known to need a repetition at this place.
بسم الله الرحمن الرحيم
With the name of Allah, the All-Merciful, the Very-Merciful
Verses 1 - 8
ظه ﴿٢﴾ مَآ أَنْزَلْنَا عَلَيْكَ الْقُرْآنَ لِتَشْقُىَ ﴿٢﴾ إِلاَّ تَذْكِرَةً لِّمَنْ
y
تَنْزِيُلاً مِّمَّنُ خَلَقَ الْأَرْضَ وَالسَّمُواتِ الْعُلى ﴿٤﴾
يَّخُشى ﴿٣﴾
الرَّحُمْنُ عَلَى الْعَرْشِ اسْتَوَى ﴿٥﴾ لَهُ مَا فِى السَّمُوْتِ وَمَا فِى
الْأَرْضِ وَمَا بَيْنَهُمَا وَمَا تَحْتَ الثَّرِى ﴿٢﴾ وَإِنْ تَجْهَرُ بِالْقَوْلِ فَإِنَّهُ
يَعْلَمُ السِّرَّ وَأَخْفى ﴿٢﴾ آللْهُ لَآ إِلَّهَ إِلاَّ هُوَ* لَهُ الْأَسْمَاءُ الْحُسُنِى
Ța-Ha [1] We did not reveal the Qur'an to you to (make
you) face hardship [2] rather to remind him who has the
fear [3] a revelation from the One Who created the
earth, and the heavens so high. [4] The Rahman (the
All-Merciful) has positioned Himself on the Throne. [5]
To Him belongs whatever there is in the heavens,
whatever there is in the earth, whatever there is
between them and whatever there is beneath the soil.
[6]
And if you pronounce the word aloud, then (it makes no
difference, for) He certainly knows the secret and what

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Surah Ța-Ha : 20 : 1 - 8
is even more hidden. [7] (Such is) Allah. There is no god
but He. For Him are the Beautiful Names. [8]
Commentary
(Ța-Ha) Many Commentators have assigned different meanings to
this word. Sayyidna Ibn 'Abbas 4
thinks it means يا رجل (O man!) while
according to Ibn 'Umar
it means > 4 (O my Dear!). It is also
suggested that " and __ are the names of the Holy Prophet
. However
the most obvious explanation is the one given by Sayyidna Abu Bakr
and the majority of scholars, namely that like many other isolated letters
whi " appearing at the beginning of several chapters of the Qur'an
(such as JI), this word is also among the chlad' or mysteries whose
meaning is known only to Allah Ta'ala.
We did not reveal the Qur'an to you to [make) مَآ أَنْزَلْنَا عَلَيُكَ الْقُرْآنَ لِتَشْفَى،
you] face hardship - 20:2) The word Ad is derived from suis which means
pain and distress. In the early days of Islam when the Qur'an was first
revealed, the Holy Prophet
and his Companions used to spend whole
nights in prayers and in reciting the Qur'an, as a result of which his feet
used to get swollen due to standing for long hours in the prayers.
Whereas during day time he would worry himself on how to bring light to
the infidels in order that they should accept the teachings of the Qur'an.
This verse seeks to lessen the burden of long hours of prayers by
informing the Holy Prophet
that the Qur'an was not revealed to inflict
toil and hardship on him and that it was not expected of him to stay
awake the whole night reciting the Qur'an. Thereafter, the Holy Prophet
adopted a routine by which he rested in the early hours of the night
and would get up later to offer the salah of tahajjud.
This verse also suggests that the duty of the Holy Prophet
is
merely to convey the Message of Allah Ta'ala to the unbelievers, and
thereafter he need not concern himself as to who accepted the Message
and who did not.
Rather to remind him who has the fear - 20:3). Ibn) إِلاَّ تَذُكِرَةً لِّمَنْ يُخْتِى
Kathir has narrated that in the early days following the revelation of the
Qur'an while the believers spent whole nights in prayers, the infidels
mocked 'and taunted them that the revelation of the Qur'an brought
nothing to them but hardship, allowing them no rest and peace. In this.

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Surah Ța-Ha : 20 : 1 - 8
verse, Allah Ta'ala says that these wretched and miserable people cannot
sense that the Qur'an and the knowledge communicated through it can
bring only blessings and felicity. This fact is not appreciated by them
because they are ignorant and misguided. In a Hadith which has been
related by Sayyidna Mu'awiyah
the Holy Prophet ; said, "When
Allah intends to reward a person, He gives him the correct perception of
religion". (Şahihain)
Here Imam Ibn Kathir has recorded another authentic Hadith which
has been related by Țabarani from Tha'labah Ibn Al-Hakam and which
will be good news for the learned people :
قال رسول الله صلى اللّه عليه وسلم: يقول الله تعالى للعلماء يوم القيامة اذا قعد
على كرسيّه لقضاء عباده: انّى لم اجعل علمى وحكمتى فيكم الاّ وانا اريد ان اغفر
لكم على ما كان منكم ولا ابالى (ابن كثير ص ١٤١ ج ٣)
The Holy Prophet # said, "On the Day of Judgment when Allah
will ascend His Kursiyy (Chair) to pronounce judgment on the
actions of His servants He will tell the learned people that He
had placed His knowledge and wisdom in their hearts for the
sole reason that He wished to forgive them in spite of their
failings, and that these matters were of no concern to Him."
It is evident that in this Hadith the reference to learned people applies
to those only who possess the fear of Allah Ta'ala which is a sure sign of
Qur'anic knowledge.
Positioned Himself on the Throne - 20:5): About these) عَلَى الْعَرُشِ اسْتَوى
words the truth is what the majority of the early scholars have held that
the exact nature of 'Istiwa" (positioning) is not known to anybody. It is
included in 'Mutashabihat' (the verses meaning of which is unknown). A
Muslim has to believe that Istiwa' 'Ala-Al-'Arsh' (positioning on the
Throne) is true, the nature of which must be in accordance with the high
attributes of Allah, but nobody can comprehend it in this world.
soil) means) (ثرى) . (20:6 - And whatever is beneath the soil) وَمَا تَحْتَ الفِّرى
wet earth which comes out after digging upto a certain depth. Human
knowledge does not go beyond &# and what is beneath it is known only to
Allah. Some years back scientists and researchers, using the latest and
the most sophisticated instruments, spent considerable time and effort to
pierce across the centre of the earth. According to newspaper reports they

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Surah Ța-Hã : 20 : 9 - 16
were able to penetrate upto a depth of six miles only after which they
came across a rock casing and all their efforts to bore further down failed.
Scientists were able to collect data only upto six miles, while the diameter
of the earth covers thousands of miles. One has to admit, therefore, that
the knowledge of what is below the soil is a special attribute of Allah.
.(20:7 - Knows the secret and what is even more hidden) يَعْلَمُ السِّرَّوَ أَخْفى
> (Sirr: Secret) means something which a man hides in his heart and
which is not known to anyone else and I (what is more hidden) means
a thought which has not even formed in his mind and will take shape
later on. Allah is fully aware of what ideas a man conceals in his heart at
a particular moment and what thoughts he will entertain in the future,
while the person concerned himself does not know what thoughts will
come to his mind in the days to come.
Verses 9 - 16
وَهَلْ أَتْكَ حَدِيْثُ مُؤْسى ﴿٤﴾ إِذْ رَا نَارًا فَقَالَ لَهُلِهِ امْكُثُوْآَ إِنِّيَّ
أَنَستُ نَارًا لَعَلِىّ اتِيْكُمْ مِّنْهَا بِقَبَسٍ أَوْ اَجِدُ عَلَى النَّارِ هُدًى ﴿١٠﴾
فَلَمَّآ أَّهَا نُوْدِىَ يُمُوُسىّ ﴿١١﴾ إِنِّىَّ أَنَا رَبُّكَ فَاخْلَعْ نَعْلَيْكَ * إِنَّكَ
بِالْوَادِ الْمُقَدَّسِ طُوَّى ﴿١٢﴾ وَأَنَا اخْتَرْتُكَ فَاسْتَمِعْ لِمَا يُوْلخى
﴿١٣ ﴾ إِنَّنِىِّ أَنَا اللّهُ لَآ إِلهَ إِلَّ أَنَا فَاعْبُدْنِىُ " وَأَقِمِ الصَّلْوَةَ لِذِكْرِىْ
﴿١٤) إِنَّ السَّاعَةَ اتِيَةٌ أَكَادُ أُخْفِيْهَا لِتُجْزِى كُلُّ نَفْسٍ) بِمَا تَسُغَى
﴿١٥﴾ فَلاَ يَصُدَّنَّكَ عَنْهَا مَنْ لاَّيُؤْمِنُ بِهَا وَاتَّبَعَ هَوْلُهُ فَتَرْدى ﴿١٦﴾
And has there come to you the story of Musa? [9] When
he saw a fire and said to his family, "Wait. I have
noticed a fire. Perhaps I bring you an ember from it, or
find some guidance by the fire." [10]
So when he came to it, he was called, "O Musa, [11] it is
Me, your Lord, so remove your shoes; you are in the
sacred valley of Țuwa. [12] And I have chosen you, so
listen to what is revealed: [13] Surely, I AM ALLAH.
There is no god but I, so worship Me and establish

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Surah Ța-Hã : 20 : 9 - 16
Șalah for My remembrance. [14] Surely, the Hour has to
come. I would keep it secret so that everyone is given a
return for the effort one makes. [15] So the one who does
not believe in it and follows his desires must not make
you neglectful of it, otherwise you will perish. [16]
Commentary
(20:9 - ?And has there come to you the story of Musa) هَلَ اتكَ حَدِيْثُ مُوسَى
In the earlier verses, reference was made to the greatness of the Qur'an
and also to the reverence due to the Holy Prophet
. Thereafter, the
story of Sayyidna Musa
el has been related so that the Holy Prophet
should become fully aware of the trials and tribulations which afflict the
prophets in the discharge of their missions, and which were rendered with
courage and fortitude by the earlier prophets. This was to prepare the
Holy Prophet
for the great mission which was entrusted to him. There
is another verse which conveys the same sense:
وَكُلَّ نَّقُصُ عَلَيْكَ مِنْ أَنْبَاءِ الرُّسُلِ مَا نُثَبِّتُ بِهِ فُؤَادَكَ
"And We narrate to you everything from the events of the
messengers with which We strengthen your heart." (11:120)
It means that these stories are narrated to prepare you (the Holy
Prophet
and make you strong to undertake the responsibilities of the
mission.
The story of Sayyidna Musa Sa which is related here begins like
this. At Madyan he stayed with Sayyidna Shu'aib & with the
understanding that he would serve the latter for a period of eight or ten
years. According to Tafsir Al-Bahr ul-Muhit, after the expiry of this period
he sought the permission of Sayyidna Shu'aib & to proceed to Egypt to
see his mother and sister. He had fled earlier from Egypt fearing capture
or death by the soldiers of the Pharaoh but this danger had now passed
through the lapse of so many years. Sayyidna Shu'aib &Cª willingly gave
the permission and sent him away, with his wife (who was the latter's
daughter). He also gave him some money and a few articles which they
might use during their journey. Since he was apprehensive of the
hostility of some of the rulers in Syria, he adopted a less frequented route.
It was winter season and his pregnant wife was very close to confinement.
The route which he had taken was unfamiliar to him and he lost his
bearings. He came out to the west, i.e. the right side of the mount of Țur.

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Surah Ța-Ha : 20 : 9 - 16
It was a dark and cold night and to add to the misery, his wife began to
experience birth pangs. He tried to strike fire with flint but did not
succeed. In this state of utter confusion he saw light on the Tur mountain
which, infact, was the Nur (the light symbolizing the truth). So he said to
his family, "I have noticed fire. I am going there to bring for you a live
coal and I may also find someone who could tell me the way to Egypt."
The presence of his wife on the journey is well established. According to
some traditions there was a servant with him who is also addressed.
Others say that there were some other companions also who were
separated when they lost their way. (Al-Bahr ul-Muhit)
W Uf (So when he came to it - 20:11): means that he approached the
fire which he had seen from a distance. Musnad by Ahmad, on the
authority of Wahb Ibn Munabbih J J , reports that when Sayyidna
Musa CHI drew near the fire he saw a very strange scene. A fire was
blazing on a green tree without scorching even a leaf or a branch. On the
other hand the flame added manifold to the beauty and the freshness of
the tree. He stood there quite a while watching this strange sight waiting
for a chance to pick up a piece of burning wood. At last he collected some
dry grass and tried to light it but as soon as he pushed the grass towards
the fire, it retracted. It is also related that the fire advanced towards him
and he drew back in consternation. Consequently he was unable to collect
any fire. And as he stood, not knowing what to do, a mysterious voice
called him. This happened in a plain called Tuwa which was to his right
side and at the foot of this mountain.
He was called, "( Musa, it is Me, your) نُوُدِىَ يُمُوُسِى إِنّىَّ أَنَا رَبُّكَ فَاخْلَعْ نَعُلَيْكَ
Lord, remove your shoes - 20:11,12). It is related in Al-Bahr ul-Muhit, Ruh
ul-Ma'ani and other books that the voice which Sayyidna Musa El
heard appeared to come from all directions and not from any particular
direction. At the same time the manner in which the voice reached his
perception was most extraordinary, because it was heard not only
through his ears but by the entire body. This, indeed, was a miracle!
What the voice said was that the light that he saw was not fire but a
particular kind of divine manifestation. And the voice said, "Surely I am
your Lord". The question arises: how did Sayyidna Musa Nyel know that
it was the voice of Allah Ta'ala? The answer is that Allah Ta'ala had
created in his heart the conviction that the voice which he heard was

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Sūrah Ța-Hà : 20 : 9 - 16
really the voice of Allah Ta'ala. Then there was the circumstance that the
fire, instead of burning the tree added to its beauty and luster. Also the
manner in which the voice was perceived by all the parts of his body and
not only by his ears, were all factors which left no doubt in his mind that
the voice he heard was really the voice of Allah Ta'ala.
Sayyidna Musa Skal learned the words of Allah directly
It is mentioned in a report of Wahb mentioned in Ruh ul-Ma'ani on
the authority of Musnad by Ahmad that when the mysterious voice called
him "O Musa!", he replied, "I hear the voice O Allah! But I do not know
from where it comes. Where are you, O Allah?" And Allah Ta'ala said, "I
am above you in front of you, to your right and your left. Indeed I am all
around you." Then Sayyidna Musa el said, "O Allah, do I hear these
words from you directly or through an angel sent by You?" And Allah
Ta'ala said, "I myself am speaking to you." According to Ruh ul-Ma'ani
this proves that Sayyidna Musa Meel heard this d " (spoken words)
directly from Allah Ta'ala. There is a sect among the Sunnis who believe
that كلام لفظى (spoken words) can also be heard.
To take off shoes at a sacred place is an act of respect
Remove your shoes - 20:12). The command to take off shoes): فَاخْلَعُ نَعُلَيُكَ
was given because it was a sacred place and it was necessary to take off
shoes to show it proper respect. Another reason for this command may be
that since shoes are made from the hides of dead animals, they should be
removed when entering upon sacred places. Sayyidna 'Ali
, Hasan
al-Basri and Ibn Juraij رحهم الله تعالى have supported the first explanation
and reasoned that the real purpose in commanding Sayyidna Musa Sel
to remove his shoes was that the soles of his feet should come into contact
with the soil of this hallowed place and be blessed thereby. Others have
said that by this command Sayyidna Musa & was required to show
humility and in earlier times devout and pious believers used to take off
their shoes when circumambulating around the Holy Ka'bah.
There is a Hadith that when the Holy Prophet
once saw Bashir Ibn
Khasasia walking through the graves with his shoes on, said:
اذا كُنُتَ فى مثل لهذا المكان فاخلع نعليك
"When you pass by a place which needs to be respected, take off
your shoes."

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All the jurists are unanimous that if the shoes are clean they may be
worn when offering prayers and it is established by authentic reports that
the Holy Prophet
and his companions often wore clean shoes when
saying prayers. But their common practice appears to be of removing the
shoes when saying prayers, because it is closer to humility.
,You are in the sacred valley of Tuwa - 20:12): Allah) إِنَّكَ بِالْوَادِ الْمُقَدَّسِ طُوّى
in his Divine Wisdom, has granted special status to some selected places
such as Baitullah (the Holy Ka'bah), the Aqsa Mosque, Masjid Nabawi
etc. Wadi Tuwa (the valley of Tuwa) is also one such sacred place and is
situated at the foot of the mount of Țur.
How to conduct oneself when the Qur'an is being recited
So listen to what is revealed - 20:13). Sayyidna Wahb) فَاسْتَمِعُ لِمَا يُوُلخى
Ibn Munabbih has said that the correct behavior while listening to the
recitation of the Qur'an is, that one sits still, refrains from any
unnecessary movement in a way that no organ of his body is involved in
any other work, keeps eyes down - concentrates the mind towards
understanding its meaning. The person who listens to the Holy Qur'an in
this respectful manner is rewarded by Allah Ta'ala with a better
understanding of His word.
Surely I AM ALLAH. There is no) إِنَّنِىِّ أَنَا اللَّهُ لَآ إِلهَ إِلاَّ أَنَا فَاعْبُدُنِىُ وَأَقِعِ الصَّلَوةَ لِذِكُرِىُ
god but I, so worship Me and establish Salah for My remembrance - 20:14):
with these words Allah Ta'ala bestowed upon Sayyidna Musa Sel a
knowledge of all the basic principles of the true Faith, namely the
فَاسْتَمِعُ لِمَا يُوُحى .Oneness of Allah Ta'ala, the prophethood and the Hereafter
(So listen to what is revealed) refers to prophethood. Just means
"worship Me alone and no one else". This points to the Oneness of Allah
Tarala. ◌ٌإِنَّ السَّاعَةَ اتِيَة (Surely, the Hour has to come) points to the inevitability
of the Hereafter. Although the word @web (worship Me) encompasses the
injunction for prayers also yet it has been mentioned separately to stress
its special merit relative to the other forms of worship. It is the pillar of the
Faith and its neglect is the mark of the infidels.
Establish Salah for My remembrance - 20:14): means) آقِمِ الصَّلوةَ لِذِكْرِىُ
that the essence of prayer is the remembrance of Allah Ta'ala and that
the Salah, from beginning to end is nothing but remembering Allah -
with the tongue, the heart and the other organs of the body. Therefore,

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Surah Ța-Ha : 20 : 9 - 16
one should not neglect to remember Allah Ta'ala while praying. This
sentence also means that if a person omits to say his prayers at the
appointed time due to over-sleeping or forgetfulness while engrossed in
some other task, he should say his prayers as soon as he wakes up from
sleep or becomes aware of his lapse. This is according to Hadith.
4cl 301 (I would keep it secret - 20:15): Allah Ta'ala says that He
wishes to keep the circumstances relating to the Day of Judgement
hidden from all created things including prophets and angels. The word
301 (I would) gives a subtle hint that it is only to induce people to good
deeds that the coming of the Day of Judgment has been disclosed,
otherwise even this fact would have been concealed.
So that everyone is given a return for the effort): لِتُجْزِى كُلُّ نَفْسٍ بِمَا تَسُمى
one makes - 20:15). If this phrase is taken to be linked with the word )
(has to come) then it would mean that this world is not a place of requital.
Here a person does not receive recompense according to his merits and
even if he receives some reward in this world it is just a token which does
not constitute the full recompense of his deeds. It is, therefore, essential
that there should be a time when everybody would receive his due
reward.
Another possibility about the construction of this phrase is that it is
taken to be linked with the words 4' ;- 1301 (I would keep it secret - 20:15).
In this case, it would mean that the philosophy in not revealing the time
of death and the Day of Judgment is that people should continue in their
endeavours and should not cease to strive in the belief that their own
death or the Day of Judgment are still far away in the future. (Ruh)
must not make you neglectful of it - 20:16 ) Here) فَلاَ يَصُدَّنَّكَ عَنْهَا
Sayyidna Musa &gal is cautioned by Allah Ta'ala lest he should allow
himself to be led away by the infidels and become negligent about the
Day of Judgment because that would be the cause of his ruination. It is
clear that a Prophet and a Messenger who is impeccable cannot commit
such a lapse but the fact that such a warning has been addressed to him
is meant to warn his followers as well as mankind at large to be cautious
in the matter.

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Surah Ța-Hã : 20 : 17 - 24
Verses 17 - 24
وَمَا تِلْكَ بِيَمِيْنِكَ يُمُوُسى ﴿١٧﴾ قَالَ هِىَ عَصَاىَ أَتَوَكّوا عَلَيْهَا
وَأَهُشُّ بِهَا عَلَى غَنَمِىُ وَلِىَ فِيْهَا مَارِبُ أُخْرِى ﴿١٨﴾ قَالَ الْقِهَا
يُمُوُسى ﴿١٩﴾ فَلْقُّهَا فَإِذَا هِىَ حَيَّةٌ تَسُغى ﴿٢٠﴾ قَالَ خُذُهَا وَلاَ
تَخَفُ وقفه سَنُعِيْدُ هَا سِيْرَتَهَا الْأُوْلِى ﴿٢﴾ وَاضْمُمُ يَدَكَ إِلى
جَنَاحِكَ تَخْرُجُ بَيْضَآءَ مِنْ غَيْرِ سُؤَّءٍ آيَةً أُخْرِى ﴿٢﴾ لِنُرِيَكَ مِنْ
أيِنَا الْكُبُرِى (٢٣) إِذْهَبُ إِلَى فِرُعَوْنَ إِنَّهُ طَغَى ﴿٢٤)
ع
And what is that in your right hand, O Musa?" [17] He
said, "It is my staff. I lean on it, and with it I beat down
leaves for my sheep, and for me it has many other uses."
[18] He said, "Throw it down O Musa". [19] So, he threw it
down, and suddenly it was a snake, running. [20] He
said, "Pick it up and be not scared. We shall restore it to
its former state. [21] And put your hand under your arm
and it will come out white, without any disease as
another sign, [22] so that We may show you some of Our
great signs. [23] Go to the Pharaoh. He has really
transgressed." [24]
Commentary
0 ,The question: "What is in your right hand وَمَا تِلْكَ بِيَمِيْنِكَ يُمُوسى
Musa"? - 20:17 marks the beginning of the special favour which Allah
Ta'ala showed towards Sayyidna Musa & in order to dispel the fear
created by the unusual sights that he had seen and the Divine Word that
he had heard. The style in which Allah Ta'ala addressed him was
friendly, inquiring from him what he held in his hand. Besides there was
a subtle purpose in the question, namely to make him aware that what he
held in his hand was a staff made of wood and nothing more. And when
he had satisfied himself again that it was indeed a wooden staff, then the
miracle of turning it into a serpent was revealed, thus precluding any
doubt in his mind that in the darkness of the night he might have picked
up a serpent instead of his staff.
He said, "It is my staff" - 20:18). The simple question which) قَالَ هِىَ عَصَاىَ