طه
إِنَّ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ سَيَجْعَلُ لَهُمُ الرَّحْمَٰنُ وُدًّا 96 فَإِنَّمَا يَسَّرْنَاهُ بِلِسَانِكَ لِتُبَشِّرَ بِهِ الْمُتَّقِينَ وَتُنذِرَ بِهِ قَوْمًا لُّدًّا 97 وَكَمْ أَهْلَكْنَا قَبْلَهُم مِّن قَرْنٍ هَلْ تُحِسُّ مِنْهُم مِّنْ أَحَدٍ أَوْ تَسْمَعُ لَهُمْ رِكْزًا 98 بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ طه 1 مَا أَنزَلْنَا عَلَيْكَ الْقُرْآنَ لِتَشْقَىٰ 2 إِلَّا تَذْكِرَةً لِّمَن يَخْشَىٰ 3 تَنزِيلًا مِّمَّنْ خَلَقَ الْأَرْضَ وَالسَّمَاوَاتِ الْعُلَى 4 الرَّحْمَٰنُ عَلَى الْعَرْشِ اسْتَوَىٰ 5 لَهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ وَمَا بَيْنَهُمَا وَمَا تَحْتَ الثَّرَىٰ 6 وَإِن تَجْهَرْ بِالْقَوْلِ فَإِنَّهُ يَعْلَمُ السِّرَّ وَأَخْفَى 7 اللَّهُ لَا إِلَٰهَ إِلَّا هُوَ ۖ لَهُ الْأَسْمَاءُ الْحُسْنَىٰ 8 وَهَلْ أَتَاكَ حَدِيثُ مُوسَىٰ 9 إِذْ رَأَىٰ نَارًا فَقَالَ لِأَهْلِهِ امْكُثُوا إِنِّي آنَسْتُ نَارًا لَّعَلِّي آتِيكُم مِّنْهَا بِقَبَسٍ أَوْ أَجِدُ عَلَى النَّارِ هُدًى 10 فَلَمَّا أَتَاهَا نُودِيَ يَا مُوسَىٰ 11 إِنِّي أَنَا رَبُّكَ فَاخْلَعْ نَعْلَيْكَ ۖ إِنَّكَ بِالْوَادِ الْمُقَدَّسِ طُوًى 12
AN ABSTRACT
In these verses, it is narrated how Moses was chosen a prophet and inspired with God's mission. God revealed Himself to Moses through something like a fire, and by the light of the Fire, he found his lifeless staff to have life, and to move fast to and fro, and in zigag! as a big serpent. There at the light of the Fire, Moses was armed with two miracles, as the signs of God; the serpent/stick, and his hand which shone white when he put it in his arm-pit. With these two signs Moses and his brother Aaron were sent to overthrow the greatest power of their timeِPharaoh the tyrant of Egypt. The story of Moses has been narrated in many places in the Qurän, and in each place the narration is the most appropriate one relative to the context. Part of these narrations is religious or historical, and some others are moral or of social affairs. We see stories among them of the rise and fall of powers, and spiritual combats with foe and friend. As to the word or letter, ``TÄ-HÄ'', most of commentators and expounders of Qurän do not classify it as the abbreviated letters. They take it as a word to mean, ``O, MAN'' by which our prophet has been addressed. In Arabic literature and poetry, before and after Islamic era, we sometimes come to Ta Ha to have been used in place of ``O, MAN'' in a verse or sentence. On the other hand, some literature experts believe that the abbreviated letters have had some sort of a meaning like a word, but they have been forgotten and out of date through their long history, and of course God knows the best. Now almost all the commentators take it as a proper noun to have addressed the prophet like YÄ-SIN in the chapter 36. The narration begins with saying:ِ ``O, Mohammad! We have not sent down the Qurän to you to put yourself in trouble and hardship. It rather is to be a reminder by you for those who may fear Allah and avoid evil, by having a sense of responsibility.'' The sender of the Message is He Who created the earth and the high heavens. The Merciful God whose power and control extends throughout the universe. In the sixth verse, reference is made to the infinite knowledge of Allah, who knows all the secrets and the most hidden matters. It makes no difference for him if we raise or lower our voice, or even hide our intention in our mind. This group of verses end in that; to God belongs all the beautiful names. According to some Islamic traditions these names are numbered up to 99, such as; Allah, Merciful, Compassionate, Forgiving, All-knowing, and etc.
DON'T PUT YOURSELF SO MUCH IN TROUBLE