Overview (Verses 1 - 8)

Knowledge Going Deeper than Secrets 
 
Ţā Hā. We did not bestow this Qur’ān on you from on high to cause you distress, but only as an admonition to the God-fearing. It is a revelation from Him who has created the earth and the high heavens, the Most Merciful, established on the throne of His almightiness. To Him belongs all that is in the heavens and on earth, as well as all that is between them, and underneath the soil. If you say anything aloud, then [know that] He knows all that is secret, as well as all that is yet more hidden. [He is] God; there is no deity other than Him. His alone are all the attributes of perfection. (Verses 1-8) These opening verses give the sūrah a tender start beginning with two letter sounds, Ţā Ha, to indicate that this sūrah, like the entire Qur’ān, is made up of letters from the Arabic alphabet, as we have explained in earlier volumes. The two letters chosen here have the same sound-ending as the verses of the sūrah.
 
We then have a reference to the Qur’ān, in the same way as other sūrahs commencing with separate letters, but the reference here is made in the form of an address to the Prophet [peace be on him] . “We did not bestow this Qur’ān on you from on high to cause you distress.” (Verse 2) We have not revealed this Qur’ān so that it leads you to a state of distress. We do not want to make things hard for you requiring that you recite it in worship going beyond the limits of human ability. In fact, the Qur’ān is made easy for remembrance, and whatever requirements and duties it imposes are easy for people to fulfil. It only imposes duties that are well within human ability. Reciting it during worship is a blessing, providing us with an opportunity to be in touch with the Supreme Society from whom we derive strength, reassurance, contentment and a feeling of companionship.
 
Nor did We reveal this Qur’ān so that you would become distressed when people refused to accept it as divine revelation. You are not required to force them to faith, nor to overstretch yourself in trying to convince them of the truth of your message. This Qur’ān is bestowed from on high to you as a reminder and a warning: “But only as an admonition to the God-fearing.” (Verse 3)
 
When God’s Messenger gives such an admonition, reminding people of God and warning them against disbelief and disobedience of God’s orders, his mission is fulfilled. God’s Messenger is not required to open sealed hearts, nor is it his task to overpower minds and souls. This can only be done by God, who has bestowed this Qur’ān from on high. He is the One who is in full control of the whole universe and who knows every heart’s secrets: “It is a revelation from Him who has created the earth and the high heavens, the Most Merciful, established on the throne of His almightiness. To Him belongs all that is in the heavens and on earth, as well as all that is between them, and underneath the soil.” (Verses 4-6)
 
The One who has revealed this Qur’ān is God who created the earth and the high heavens. This shows that the revelation of the Qur’ān is a universal phenomenon, like the creation of the heavens and earth. It is a revelation from on high. The sūrah thus links the laws that govern the universe with those that bring revelation. There is thus perfect harmony here between the high heavens, the earth and the Qur’ān, revealed as it is from on high to the earth.
 
The One who bestowed the Qur’ān from on high, and created the earth and the high heavens is God, the ‘Most Merciful’. Hence, He has not given it to His servant, Muĥammad, to cause him distress. His attribute of limitless grace is highlighted here to emphasize this. Besides, He is the One in control of the whole universe, God, “the Most Merciful, established on the throne of His almightiness.” This is an expression indicating complete control and total power. So, the fate of all people is in His hands, while His Messenger’s role is only to admonish those who are God-fearing. But in addition to His control of the universe, He has complete dominion: “To Him belongs all that is in the heavens and on earth, as well as all that is between them, and underneath the soil.” (Verse 6) Scenes of the universe are used to highlight the concepts of dominion and knowledge in a way that can be understood by human intellect. Otherwise, the reality is much greater than this. God is the owner of all existence, and this is greater by far than all creatures in the heavens, the earth, and in between them and what is under the soil.
 
God’s knowledge encompasses everything in His dominion: “If you say anything aloud, then [know that] He knows all that is secret, as well as all that is yet more hidden.” (Verse 7) Again there is perfect harmony between the inferences from this verse speaking about God’s knowledge of secrets and what is more deeply hidden on the one hand and the verse speaking of God’s dominion on the other. We note the contrast between what is visible in the universe and what is open of people’s words, and also between what is hidden under the soil and that which is hidden in people’s thoughts: that is, secret thoughts and things more deeply hidden. A secret is covered in shrouds, and what is ‘more hidden’ denotes further degrees of covering, as in the case of something buried very deep underground.
 
This address provides the Prophet with reassurance, comfort and knowledge that God listens to him. He does not leave him alone to feel distressed by his task of delivering the message of the Qur’ān, or facing the unbelievers alone without support. If the Prophet appeals to his Lord aloud, he should know that God knows all secrets and what is buried deeper than secrets. When we realize that God is near to us, knowing our thoughts and secret appeals, we are reassured and content. We no longer feel our isolation in the midst of hostile opponents who reject our faith and entertain different views.
 
This section concludes with a declaration of God’s oneness, after stating His total dominion, control and perfect knowledge: “He is God; there is no deity other than Him. His alone are all the attributes of perfection.” (Verse 8) The Arabic term, husnā, rendered here as ‘perfection’ is specially selected to contribute to the rhythm while also adding to the general ambience of grace and care which is characteristic of the whole sūrah and of its opening in particular.
 
More Details about Moses
 
Now God begins to tell His Messenger, Muĥammad, the story of Moses, as an example of the care He takes of those whom He chooses to hear His message. Accounts of Moses are more frequent in the Qur’ān than those of all other messengers. This history is given in the Qur’ān in episodes, each of which fits perfectly with the general theme of the sūrah in which it occurs. So far, we have seen such episodes in Sūrah 2, The Cow; 5, The Repast; 7, The Heights; 10, Jonah; 17, The Night Journey; and 18, The Cave. Other references are also made in later sūrahs.
 
The account given in Sūrah 5, The Repast, tells how the Children of Israel stood at a distance from the Holy Land, refusing to enter it because of the powerful residents living there. In Sūrah 18, The Cave, also in this volume, we saw Moses’ encounter with the pious man and what occurred when the two travelled together. Here, however, we have a long and detailed history covering several episodes, as was the case in Sūrahs 2, 7, and 10. The episodes given in each sūrah may be totally different, but where there are similarities, these are portrayed from different angles, so that they fit more perfectly with the general line of the sūrah in which they occur.
 
Thus, in Sūrah 2, The Cow, Moses’ story is preceded by that of Adam and how he was honoured in heaven, how he was given charge of the earth and the grace God bestowed on him when He granted him forgiveness. In the same vein, the story of Moses and the Children of Israel provides a reminder of God’s grace, God’s covenant with them, their salvation from Pharaoh, their prayer for rain and how they were given manna and quails for food. It also mentions Moses’ appointment with his Lord and how the Children of Israel took to worshipping the calf in his absence, God’s forgiveness and binding covenant under the mountain, their breach of the Sabbath and the story of the cow.
 
In Sūrah 7, The Heights, Moses’ story is preceded by warnings and an outline of the fate suffered by earlier communities who denied God’s messages after they were given different signs and miracles. Hence, the story in this sūrah begins at the point when Moses was given his message. It refers to the various signs given to him, such as his staff and hand, as well as the floods, locusts, ants, frogs and blood, and speaks in detail about the encounter with the sorcerers, the fate of Pharaoh and his people. It then mentions how the Israelites worshipped the calf in Moses’ absence. It culminates with an announcement of the heritage of God’s grace and guidance being passed over to those who follow the last Messenger, the unlettered Prophet.
 
In Sūrah 10, Jonah, Moses’ story is preceded by a short account of the destruction of earlier communities for rejecting God’s guidance despite the clear evidence provided for them. The account of Moses given in this sūrah again begins with his message and his encounter with the sorcerers, followed by a detailed picture of the destruction of Pharaoh and his army. In the present sūrah, this comes immediately after the opening verses which speak about the grace God bestows on those whom He selects to convey His message. The story has the same aura of divine grace, starting with the dialogue between Moses and God. It includes examples of the care God took of Moses and the support He gave him. It mentions that such care started long before his message, during his early childhood, when God provided him with protection and love: “I lavished My love on you, so that you may be reared under My watchful eye.” (Verse 39)