Surah TaHa — A Meccan Revelation
Taken From Haqaiqul-Furqan Volume 4 Page 33, 2024 Edition
بِسۡمِ اللّٰہِ الرَّحۡمٰنِ الرَّحِیۡمِ
In the Name of Allāh, the Gracious, the Merciful
We begin reading this Surah in the name of Allāh, the Being who is described by all praiseworthy attributes and is free from every defect, the One who shows mercy without effort being asked, and who also bestows great reward for effort exerted.
The Muqaṭṭaʿāt (Abbreviated Letters): طٰہٰ
طٰہٰ
Translation: O man who is eager (and strives) in righteous deeds.
Commentary:طٰہٰ
In the Arabic language, Ṭāhā is used for a person upon whom a strong urge (dhun) for some matter has taken hold.
In Arabic literature, much is found concerning the beauty and grace of beloveds, the display of one’s own perfection, the strength of one’s company, and the destruction of the enemy. In the Book of Allāh the Exalted, however, what is mentioned is the greatness of Allāh, the might (jabarūt) of Allāh, and the wonders of Allāh’s Power. (Badr, Vol. 10, No. 43, dated 24 August 1911, p. 4)
For the believer, consolation is a great necessity, and in matters of consolation, there is nothing greater than a living example. The noble Companions and the Holy Prophet(sa) were surrounded by enemies on every side. It is in this very condition that the account of Hazrat Mūsā(as) is being narrated to them — how he remained safe from his enemies, and how, in the end, he became victorious and triumphant. In this rukūʿ, mention is made of the support given to the preacher (wāʿiẓ).
Ṭāhā — one upon whom the urge for some task has taken such firm hold that he is determined it must come to pass and that he must succeed in it. If, however, one is unsuccessful, the term used is taha. (Ḍamīma Akhbār Badr Qādiān, Vol. 9, No. 30, dated 19 May 1910, p. 166)
In this Surah there is a confirmation (taʾyīd) of the acceptance of supplication.
Ṭāhā — O great man, O eager one! (Tashḥīdh al-Adhhān, Vol. 8, No. 9, September 1913, p. 466)
The Purpose of the Quran’s Revelation and the Majesty of Allāh
مَاۤ اَنۡزَلۡنَا عَلَیۡکَ الۡقُرۡاٰنَ لِتَشۡقٰۤی۔اِلَّا تَذۡکِرَۃً لِّمَنۡ یَّخۡشٰی۔ تَنۡزِیۡلًا مِّمَّنۡ خَلَقَ الۡاَرۡضَ وَالسَّمٰوٰتِ الۡعُلٰی۔ اَلرَّحۡمٰنُ عَلَی الۡعَرۡشِ اسۡتَوٰی ۔
Translation: “We have not sent down this Quran upon you that you should be put to hardship and fail; rather, it is a reminder and an admonition for him who fears. It has been sent down from Him who created the earth and the high heavens. The Gracious God is firmly established on the Throne (of His sovereignty).”
Commentary:
لِتَشۡقٰی — Meaning that you and your companions will end up unsuccessful. That shall not be so.
تَذۡکِرَۃً — One who recalls to mind; an admonition. It reminds (a person) of that which is already present in (his) nature.
عَلَی الۡعَرۡشِ اسۡتَوٰی — He stands firm upon the throne of His sovereignty, free of every defect.
(Ḍamīma Akhbār Badr Qādiān, Vol. 9, No. 30, dated 19 May 1910, p. 166)
The Meanings of اسۡتَوٰی
اِعْتَدَلَ -اِسْتَوَى — (meaning, there is no defect in His sovereignty.)
بَلَغَ اَشُدَّهُ — (He has reached the (height of) perfection.)
عَلٰی — (He is exalted above all.)
ظَهَرَ — (He is dominant.)
اِسْتَقَرَّ — (There is no instability in His kingship.)
اِنْتَهَىٰ — (He is unique in His attributes.)
(Tashḥīdh al-Adhhān, Vol. 8, No. 9, September 1913, pp. 466–467)
Allāh’s Knowledge of the Hidden and the More Hidden
وَاِنۡ تَجۡہَرۡ بِالۡقَوۡلِ فَاِنَّہٗ یَعۡلَمُ السِّرَّ وَاَخۡفٰی۔اَللّٰہُ لَاۤ اِلٰہَ اِلَّا ہُوَ ؕ لَہُ الۡاَسۡمَآءُ الۡحُسۡنٰی ۔
Translation: And if you speak (your word) aloud, then what, for surely He knows the hidden secrets and the manifest, all of them. Allāh is the Holy Being besides whom there is no true god — only He is the true God; to Him belong all the most beautiful names.
Commentary:
Sirr (السِّرَّ) is that which is within us at this present moment, and akhfā (اَخْفَىٰ) is that which, in circumstances yet to come, may become the intentions of a person — that which even the person himself does not yet know. (Ḍamīma Akhbār Badr Qādiān, Vol. 9, No. 30, dated 19 May 1910, p. 166)
Allāh’s Knowledge Encompasses Even Future Thoughts
Allāh the Exalted knows the secrets of hearts; and furthermore, even a thought which is going to enter my heart, for example, one year hence — He knows even that. Yaʿlamu al-sirra wa akhfā (یَعۡلَمُ السِّرَّ وَاَخۡفٰی).
Allāh’s “Names,” Not “Attributes”
(لَہُ الۡاَسۡمَآءُ الۡحُسۡنٰی) — Nowhere in the Quran does the word ṣifāt (attributes) appear in reference to Allāh. He has used the word asmāʾ (names) only. (Badr, Vol. 10, No. 43, dated 24 August 1911, p. 4)
The Account of Mūsā(as) and the Fire
وَہَلۡ اَتٰٮکَ حَدِیۡثُ مُوۡسٰی ۔
اِذۡ رَاٰ نَارًا فَقَالَ لِاَہۡلِہِ امۡکُثُوۡۤا اِنِّیۡۤ اٰنَسۡتُ نَارًا لَّعَلِّیۡۤ اٰتِیۡکُمۡ مِّنۡہَا بِقَبَسٍ اَوۡ اَجِدُ عَلَی النَّارِ ہُدًی۔
Translation: Has the account of Mūsā reached you? When he saw a fire, he said to the people of his household: “Wait! I have seen a fire, that I may bring you a burning brand from it, or find some guidance at the fire.”
Commentary:
Has the account of Mūsā(as) reached you? When he saw a fire, he said to his household: “Wait! I have seen a fire, that I may bring a brand from there, or find at the fire someone who can show me the way.” So when he came to it, a call was made: “O Mūsā! Indeed I am your Lord.”
From this verse it is plainly evident that the fire is not God, nor did the call come from the fire. Rather, the One who called said: بُوۡرِکَ مَنۡ فِی النَّارِ وَمَنۡ حَوۡلَہَا (An-Naml:9) meaning, “Blessed is the one who is in the fire and the one who is around it.” And Allah the Exalted is the Sustainer of all the worlds and of all those things through which knowledge of Him is attained — among which fire is one. Mūsā(as) did not speak with the fire; rather, Allah the Exalted spoke to Mūsā(as). Mūsā(as) merely heard the voice of Allah. Allah the Exalted, who encompasses all things (Muḥīṭ al-Kull), by no means incarnated Himself (ḥulūl) within the fire. In the same account, at another place, it is stated: اِنِّیۡۤ اٰنَسۡتُ نَارًا لَّعَلِّیۡۤ اٰتِیۡکُمۡ مِّنۡہَا بِخَبَرٍ اَوۡ جَذۡوَۃٍ مِّنَ النَّارِ لَعَلَّکُمۡ تَصۡطَلُوۡنَ (Al-Qasas:30)“I have seen a fire; perhaps I may bring you from it some news, or a brand of fire, that you may warm yourselves.” (Publisher)
The Plain Purpose of the Verses: A Traveller’s Need for Fire
The purpose of these verses is plainly apparent. The reality is that Mūsā(as), while travelling to Egypt, saw a fire at night along the way; and after seeing the fire, there arose in him that desire which always arises in sensible and intelligent travellers. Lighting a fire along the way is a common custom in mountainous lands. On this journey, Mūsā(as) was overtaken by nightfall and by the cold season, and he lost his way. From afar he saw a fire. On seeing it, he said to his companions: “Wait here. I will kindle a fire and bring it for you so that you may warm yourselves in the cold; and going there, I shall also obtain from someone directions for the road.”
The Holy Quran states clearly that fire is obedient to Allah the Exalted and subject to His command; and it is also written in the Quran that the worship of created things is not permissible. Reflect:
قُلۡنَا یٰنَارُ کُوۡنِیۡ بَرۡدًا وَّسَلٰمًا عَلٰۤی اِبۡرٰہِیۡمَ (Al-Anbiyāʾ 21:70) “We said: ‘O fire! be cool and a means of safety for Ibrāhīm.'” And:
اَفَرَءَیۡتُمُ النَّارَ الَّتِیۡ تُوۡرُوۡنَ۔ ءَاَنۡتُمۡ اَنۡشَاۡتُمۡ شَجَرَتَہَاۤ اَمۡ نَحۡنُ الۡمُنۡشِـُٔوۡنَ۔ نَحۡنُ جَعَلۡنٰہَا تَذۡکِرَۃً وَّمَتَاعًا لِّلۡمُقۡوِیۡنَ۔
( Al-Wāqiʿah 56:72–74) “Do you consider the fire which you kindle? Is it you who produce the tree for it, or are We the Producer? (The very basis of fire rests upon wood.) We have made it a reminder and a benefit for the dwellers of the wilderness.”
And concerning created things the command is:
وَمِنۡ اٰیٰتِہِ الَّیۡلُ وَالنَّہَارُ وَالشَّمۡسُ وَالۡقَمَرُ ؕ لَا تَسۡجُدُوۡا لِلشَّمۡسِ وَلَا لِلۡقَمَرِ وَاسۡجُدُوۡا لِلّٰہِ الَّذِیۡ خَلَقَہُنَّ اِنۡ کُنۡتُمۡ اِیَّاہُ تَعۡبُدُوۡنَ
(Ḥā Mīm al-Sajdah 41:38) “And among His Signs are the night and the day and the sun and the moon. Do not prostrate to the sun, nor to the moon, but prostrate to Allah Who created them, if it is truly Him that you worship.”
The Voice Came from a Tree, Not from the Fire
From that verse of Surah al-Qasas in which this account is recorded, it is plainly understood that the voice which Mūsā(as) heard did not come from the fire; rather, that voice was heard from the direction of a tree. Thus it is stated:
فَلَمَّاۤ اَتٰٮہَا نُوۡدِیَ مِنۡ شَاطِیَٴ الۡوَادِ الۡاَیۡمَنِ فِی الۡبُقۡعَۃِ الۡمُبٰرَکَۃِ مِنَ الشَّجَرَۃِ اَنۡ یّٰمُوۡسٰۤی اِنِّیۡۤ اَنَا اللّٰہُ رَبُّ الۡعٰلَمِیۡنَ
(Al-Qasas 28:31) “So when he came to it, a call was made from the edge of the blessed valley, in the blessed spot, from the tree: ‘O Mūsā! Indeed I am Allah, the Lord of the worlds.'”
The Fire Was Not Elemental Fire, but a Manifestation of Divine Light
Even if we were to accept that Mūsā(as) heard the voice from the fire, even then it cannot be — as the deniers claim — that the one giving the voice was the fire itself. The fire’s being non-speaking, non-articulate, and inanimate clearly testifies that the speech was not that of the fire, but the speech of some other.
Listen! When the divine voice falls upon the ear of the recipient of revelation (mulham), it is inevitable that — if that recipient is standing before some existing created object — he will hear that voice through that very object, or from his own heart. What doubt is there in this? It is manifest from the observation of nature — provided one has eyes to see. And even if we accept that the voice was heard from the fire, even then, how could that voice be the fire’s own? For example, if near a wall or some inanimate object, in a wilderness where there is no one speaking, we were to hear some speech — would we then say that the wall is speaking? It is a certainty that the fire which Mūsā(as) saw was not elemental fire, but rather a state belonging to the world of similitudes (ʿālam al-mithāl); and the spiritual eye (of kashf) of Mūsā(as) beheld that very mighty manifestation (tajallī) of the Light of lights (Nūr al-Anwār). (Taṣdīq Barāhīn Aḥmadiyya, Computerized Edition, pp. 131–135)
ḥadīth — The Sharia (Law).
“Or I May Find Guidance at the Fire”: Fire as a Sign of War
اَوۡ اَجِدُ عَلَی النَّارِ ہُدًی Upon this fire there are people; perhaps they will guide me. When we look at ancient history, we find that whenever someone intended to confront [an adversary], he would host a feast and, inviting his friends, would inform them of the danger he faced. Another method was to light many fires upon the hills. [As the Persian verse says:] miyān-i du kas jang chūn ātish ast — “A quarrel between two persons is like fire.”
Then, when the matter escalates, in gunpowder and the like too there is fire. Further, for the enemies of the Messengers, Hell too is fire. A manifestation (tajallī) was shown to Mūsā(as), the meaning of which was that you and your people will face certain battles. And this account was narrated to the Holy Prophet(sa) [to convey] that he too would have to contend with fire (i.e., war). (Ḍamīma Akhbār Badr Qādiān, Vol. 9, No. 30, dated 19 May 1910, p. 166)
The Meaning of “Mūsā” and the Inevitability of Struggle
The meaning of “Mūsā” is “one toward whom compassion is shown.” It is for this reason that the one who showed compassion to him was named Āsiya. … Enjoining good and forbidding evil (amr bi’l-maʿrūf wa nahy ʿani’l-munkar) must inevitably meet with opposition and confrontation, and throughout the whole world there is a [continual] struggle. Read of the conditions of the fish; observe the birds — how they prey upon one another. Bread does not even reach a man’s stomach until many “battles” have been waged.
Mūsā(as) was shown a fire, in which there was an indication that success would not be attained without battles. Likewise the Holy Prophet(sa) — who was a Mercy for all the worlds (raḥmatun li’l-ʿālamīn), and who exercised patience for thirteen years with great restraint and steadfastness — was also informed that he would have to wage wars. (Badr, Vol. 10, No. 43, dated 24 August 1911, p. 4)