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Surah 20 · Makkah · 135 āyāt
Phase 03 · The boycott and the Year of Sorrow(c. 7–5 BH) — view in timelineṬā HāṬā Hā (disjointed letters)
طه
A middle-Makkan surah (45th revealed) that opens by telling the Prophet ﷺ directly that the Qur'an was not sent to exhaust him, then unfolds the longest sustained account of Mūsā عليه السلام in the Qur'an — from the burning bush and his mission to Firʿawn, through the parting of the sea, to the trial of the Sāmirī and the calf at Mount Ṭūr. The surah closes by turning the whole story back onto the Prophet ﷺ himself: be patient, establish prayer, and do not envy what the disbelievers have been given.
Why it was revealed
Muslims were being persecuted and few in number. ʿUmar ibn al-Khaṭṭāb, still upon disbelief, set out one day intending to kill the Prophet ﷺ, and was told on the way that his own sister Fāṭimah bint al-Khaṭṭāb and her husband Saʿīd ibn Zayd had entered Islam.
Drawn fromQurʾān 28:29–30; al-Ṭabarī, Jāmiʿ al-Bayān on 20:96; Ibn Kathīr, Tafsīr on 20:130–132; Ibn Kathīr, Tafsīr on 20:25–36; Ibn Kathīr, Tafsīr on 20:85–98; Ibn Kathīr, Tafsīr on 20:9–12; Ibn Isḥāq (via al-Bayhaqī, Dalāʾil al-Nubuwwah); Related through Ibn Isḥāq (via later biographers, e.g. al-Bayhaqī, Dalāʾil al-Nubuwwah); chain graded weak — ʿUmar's conversion itself is established independently; the specific chain naming Ṭā Hā is graded weak by later ḥadīth critics, though ʿUmar's conversion itself is firmly established in Ṣaḥīḥ sources without specifying the surah
The widely-known account (with a chain that scholars such as al-Albānī grade weak, though its substance is corroborated by other reports of ʿUmar's conversion) relates that ʿUmar went instead to his sister's house, where Khabbāb ibn al-Aratt had been teaching them from a page containing verses of Ṭā Hā. Hearing the recitation — after first striking his sister — ʿUmar asked to read the page himself, and upon reading from it his heart softened and he went that same day to declare his Islam before the Prophet ﷺ.
Cited toRelated through Ibn Isḥāq (via later biographers, e.g. al-Bayhaqī, Dalāʾil al-Nubuwwah); the specific chain naming Ṭā Hā is graded weak by later ḥadīth critics, though ʿUmar's conversion itself is firmly established in Ṣaḥīḥ sources without specifying the surah
In the Prophet's ﷺ life
Mūsā and the burning bush
Travelling with his family, Mūsā عليه السلام saw a fire and went towards it seeking guidance or warmth — and was addressed directly by Allah at the sacred valley of Ṭuwā, given prophethood and the command to remove his sandals.
Recalled in āyah 9, 10, 11, 12
إِنِّىٓ أَنَا۠ رَبُّكَ فَٱخْلَعْ نَعْلَيْكَ ۖ إِنَّكَ بِٱلْوَادِ ٱلْمُقَدَّسِ طُوًى
Indeed, I am your Lord, so remove your sandals. Indeed, you are in the blessed valley of Ṭuwā.
- Madd — 2 vowels
- Madd — 2, 4 or 6 vowels
- Madd — 6 vowels (lāzim)
- Madd — 4 or 5 vowels (wājib)
- Ghunnah — 2 vowels
- Qalqalah
- Ikhfāʾ
- Ikhfāʾ shafawī
- Idghām shafawī
- Idghām with ghunnah
- Idghām without ghunnah
- Idghām mutajānisayn
- Idghām mutaqāribayn
- Iqlāb
- Hamzat al-waṣl
- Lām shamsiyyah
- Silent letter
Tajwīd markup and colour convention: Quran.com API (v4) — text_uthmani_tajweed. Recitation audio: Quran.com / Quran Foundation Audio API (v4).
The Qur'an was not sent to wear you out
After the disjointed letters Ṭā Hā, Allah tells the Prophet ﷺ plainly that the Qur'an was not revealed to make him miserable, but as a reminder for one who fears Allah — a revelation from the One who created the earth and the high heavens, the Most Merciful settled upon the Throne, to whom belongs everything in the heavens, the earth, and what is between and beneath them.
Drawn fromAl-Qurṭubī, al-Jāmiʿ li-Aḥkām al-Qurʾān; Ibn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm
طه
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Ṭā, Hā.
مَآ أَنزَلْنَا عَلَيْكَ ٱلْقُرْءَانَ لِتَشْقَىٰٓ
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We have not sent down to you the Qur’ān that you be distressed
From the tafsīr
The Prophet ﷺ used to stand so long in night prayer that his feet would swell; Allah reassures him that the Qur'an was sent as mercy and reminder, not as a burden meant to exhaust him.
Cited toIbn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm
'Tashqā' (to be wearied/miserable) addresses both his physical exertion in worship and his grief over the disbelievers' rejection — both are gently corrected.
Cited toAl-Qurṭubī, al-Jāmiʿ li-Aḥkām al-Qurʾān
Key takeaways
- Religious devotion is meant to bring ease of heart, not self-destruction.
Drawn fromAl-Qurṭubī, al-Jāmiʿ li-Aḥkām al-Qurʾān; Ibn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm
- The One revealing the Qur'an is also the Creator of the vast universe — scale is given before command.
Drawn fromAl-Qurṭubī, al-Jāmiʿ li-Aḥkām al-Qurʾān; Ibn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm
- Knowledge of the unseen ('what you conceal and what you proclaim') is named to reassure, not merely to warn.
Drawn fromAl-Qurṭubī, al-Jāmiʿ li-Aḥkām al-Qurʾān; Ibn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm
Reflect
Where have you turned an act of worship into a burden it was never meant to be?
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Question 1 of 2
What practice of the Prophet ﷺ lies behind the reassurance in āyah 2?
Question 2 of 2
How do āyāt 4–6 widen the scope of the address?
The call at the sacred valley
Mūsā عليه السلام sees a fire and approaches it for guidance, only to be addressed directly: 'Indeed, I am your Lord, so remove your sandals — you are in the sacred valley of Ṭuwā.' He is chosen, taught the core creed 'indeed, I am Allah; there is no deity except Me, so worship Me', and commanded to establish prayer. He then asks for his chest to be expanded, his task eased, his speech loosened, and his brother Hārūn appointed to help him.
Drawn fromAl-Ṭabarī, Jāmiʿ al-Bayān; Ibn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm
إِنِّىٓ أَنَا۠ رَبُّكَ فَٱخْلَعْ نَعْلَيْكَ ۖ إِنَّكَ بِٱلْوَادِ ٱلْمُقَدَّسِ طُوًى
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Indeed, I am your Lord, so remove your sandals. Indeed, you are in the blessed valley of Ṭuwā.
إِنَّنِىٓ أَنَا ٱللَّهُ لَآ إِلَـٰهَ إِلَّآ أَنَا۠ فَٱعْبُدْنِى وَأَقِمِ ٱلصَّلَوٰةَ لِذِكْرِىٓ
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Indeed, I am Allāh. There is no deity except Me, so worship Me and establish prayer for My remembrance.
قَالَ رَبِّ ٱشْرَحْ لِى صَدْرِى
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[Moses] said, "My Lord, expand [i.e., relax] for me my breast [with assurance]
From the tafsīr
The command to remove his sandals is understood by most commentators as a mark of reverence for the sacred ground, not a ritual requirement upon others.
Cited toIbn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm
Mūsā's request — 'expand for me my chest, ease my task, untie the knot from my tongue' — models how a servant asks Allah for capacity before a mission, not only for the mission's success.
Cited toAl-Ṭabarī, Jāmiʿ al-Bayān
Key takeaways
- Guidance can come while a person is searching for something else entirely (Mūsā sought fire, not prophethood).
Drawn fromAl-Ṭabarī, Jāmiʿ al-Bayān; Ibn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm
- Tawḥīd — 'there is no deity except Me' — is stated before any other instruction, including prayer.
Drawn fromAl-Ṭabarī, Jāmiʿ al-Bayān; Ibn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm
- Asking Allah for ease and capability before a hard task is a prophetic model of duʿāʾ, not a sign of weak resolve.
Drawn fromAl-Ṭabarī, Jāmiʿ al-Bayān; Ibn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm
Reflect
What task are you facing without having first asked Allah to expand your chest for it?
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Question 1 of 2
What did Mūsā request of Allah before his mission began?
Question 2 of 2
What need brought Mūsā to the fire before he was addressed?
Speak gently to the tyrant
Allah sends Mūsā and Hārūn عليهما السلام to Firʿawn, who has transgressed all bounds, with the instruction: 'speak to him gently, that perhaps he may be reminded or fear [Allah].' Firʿawn asks 'who is your Lord', and Mūsā answers with a description of Allah's perfect provision for every created thing before any confrontation begins.
Drawn fromAl-Qurṭubī, al-Jāmiʿ li-Aḥkām al-Qurʾān; Ibn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm
فَقُولَا لَهُۥ قَوْلًا لَّيِّنًا لَّعَلَّهُۥ يَتَذَكَّرُ أَوْ يَخْشَىٰ
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And speak to him with gentle speech that perhaps he may be reminded or fear [Allāh]."
From the tafsīr
The command to speak gently even to Firʿawn — the most defiant tyrant named in the Qur'an — establishes gentleness in daʿwah as a rule, not an exception reserved for the easy cases.
Cited toIbn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm
Mūsā's answer in āyah 50 — 'Our Lord is He who gave each thing its form, then guided it' — is a complete statement of Allah's lordship over creation, deflecting Firʿawn's question away from a false debate about definitions.
Cited toAl-Qurṭubī, al-Jāmiʿ li-Aḥkām al-Qurʾān
Key takeaways
- Gentleness in calling to Allah is commanded even towards the worst of tyrants.
Drawn fromAl-Qurṭubī, al-Jāmiʿ li-Aḥkām al-Qurʾān; Ibn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm
- 'Perhaps' in the command shows the outcome is not guaranteed — the duty is to convey with wisdom, not to force belief.
Drawn fromAl-Qurṭubī, al-Jāmiʿ li-Aḥkām al-Qurʾān; Ibn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm
- A sound answer to a hostile question can be given without anger or insult.
Drawn fromAl-Qurṭubī, al-Jāmiʿ li-Aḥkām al-Qurʾān; Ibn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm
Reflect
Who in your life do you find hardest to speak to gently, and why?
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Question 1 of 2
What tone is specified for the confrontation with Firʿawn?
Question 2 of 2
How does Mūsā عليه السلام answer Firʿawn's question 'who is your Lord'?
The calf, the Sāmirī, and the weight of forty nights
While Mūsā عليه السلام is away at Mount Ṭūr, the Sāmirī casts the people's gold jewellery into a calf that seems to low, and claims 'this is your god and the god of Mūsā, but he has forgotten.' Hārūn عليه السلام had already warned them it was a trial, but they persisted, saying 'we will not cease being devoted to it until Mūsā returns to us.' Mūsā returns furious and grieved, and the Sāmirī is exposed and expelled.
Drawn fromAl-Ṭabarī, Jāmiʿ al-Bayān on 20:96; Ibn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm
قَالَ بَصُرْتُ بِمَا لَمْ يَبْصُرُوا۟ بِهِۦ فَقَبَضْتُ قَبْضَةً مِّنْ أَثَرِ ٱلرَّسُولِ فَنَبَذْتُهَا وَكَذَٰلِكَ سَوَّلَتْ لِى نَفْسِى
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He said, "I saw what they did not see, so I took a handful [of dust] from the track of the messenger and threw it, and thus did my soul entice me."
From the tafsīr
Hārūn's warning before Mūsā's return shows that leadership responsibility had been discharged; the people's fall was despite a clear warning, not for lack of one.
Cited toIbn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm
In his commentary on āyah 96, al-Ṭabarī explains 'the trace of the messenger' (āthari al-rasūl) as dust taken from the footprint of the steed ridden by the angel Jibrīl (Gabriel). Al-Sāmirī took a handful of this dust and threw it into the molten metal, which caused the calf to produce a lowing sound.
Key takeaways
- A clear warning beforehand does not guarantee a people will heed it — the trial can still overtake them.
Drawn fromAl-Ṭabarī, Jāmiʿ al-Bayān on 20:96; Ibn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm
- Following a compelling illusion ('it seemed to low') is still no excuse before Allah.
Drawn fromAl-Ṭabarī, Jāmiʿ al-Bayān on 20:96; Ibn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm
- Righteous anger at open disobedience, as shown by Mūsā, is not the same as harshness in daʿwah — context determines the response.
Drawn fromAl-Ṭabarī, Jāmiʿ al-Bayān on 20:96; Ibn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm
Reflect
What 'calf' — a compelling but hollow substitute — competes for your devotion when guidance feels delayed?
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Question 1 of 2
How did Hārūn respond to the people's worship of the calf?
Question 2 of 2
What caution do commentators give about the Sāmirī's statement in āyah 96?
Be patient, pray, and do not envy
The surah closes by returning to the Prophet ﷺ directly: be patient with what the disbelievers say, glorify your Lord before sunrise and before sunset and in the hours of the night and at the ends of the day, and do not extend your eyes towards what some of the disbelievers have been given as a temporary flower of worldly life. Command your family to prayer and be steadfast upon it — provision is from Allah, and the good end belongs to taqwā.
Drawn fromAl-Qurṭubī, al-Jāmiʿ li-Aḥkām al-Qurʾān; Ibn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm
فَٱصْبِرْ عَلَىٰ مَا يَقُولُونَ وَسَبِّحْ بِحَمْدِ رَبِّكَ قَبْلَ طُلُوعِ ٱلشَّمْسِ وَقَبْلَ غُرُوبِهَا ۖ وَمِنْ ءَانَآئِ ٱلَّيْلِ فَسَبِّحْ وَأَطْرَافَ ٱلنَّهَارِ لَعَلَّكَ تَرْضَىٰ
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So be patient over what they say and exalt [Allāh] with praise of your Lord before the rising of the sun and before its setting; and during periods of the night [exalt Him] and at the ends of the day, that you may be satisfied.
وَلَا تَمُدَّنَّ عَيْنَيْكَ إِلَىٰ مَا مَتَّعْنَا بِهِۦٓ أَزْوَٰجًا مِّنْهُمْ زَهْرَةَ ٱلْحَيَوٰةِ ٱلدُّنْيَا لِنَفْتِنَهُمْ فِيهِ ۚ وَرِزْقُ رَبِّكَ خَيْرٌ وَأَبْقَىٰ
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And do not extend your eyes toward that by which We have given enjoyment to [some] categories of them, [its being but] the splendor of worldly life by which We test them. And the provision of your Lord is better and more enduring.
وَأْمُرْ أَهْلَكَ بِٱلصَّلَوٰةِ وَٱصْطَبِرْ عَلَيْهَا ۖ لَا نَسْـَٔلُكَ رِزْقًا ۖ نَّحْنُ نَرْزُقُكَ ۗ وَٱلْعَـٰقِبَةُ لِلتَّقْوَىٰ
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And enjoin prayer upon your family [and people] and be steadfast therein. We ask you not for provision; We provide for you, and the [best] outcome is for [those of] righteousness.
From the tafsīr
The named prayer times in āyah 130 are read by many commentators as referring to the five daily prayers, tying patience directly to a concrete, repeated act of worship rather than leaving it abstract.
Cited toIbn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm
'Zahrat al-ḥayāt al-dunyā' (the flower of worldly life) is described as beautiful but fleeting like a flower — the comparison itself argues against envying it.
Cited toAl-Qurṭubī, al-Jāmiʿ li-Aḥkām al-Qurʾān
Key takeaways
- Prayer is presented as the practical outlet for patience under hardship, not a separate topic from it.
Drawn fromAl-Qurṭubī, al-Jāmiʿ li-Aḥkām al-Qurʾān; Ibn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm
- Envy of others' worldly provision is corrected by naming what it actually is: temporary and decorative, not substantial.
Drawn fromAl-Qurṭubī, al-Jāmiʿ li-Aḥkām al-Qurʾān; Ibn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm
- Commanding one's own household to prayer is placed alongside the Prophet's ﷺ own personal steadfastness — leadership begins at home.
Drawn fromAl-Qurṭubī, al-Jāmiʿ li-Aḥkām al-Qurʾān; Ibn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm
Reflect
Which of the five prayers do you treat as least connected to your patience through difficulty?
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Question 1 of 2
What is the common interpretation of the timings in āyah 130?
Question 2 of 2
What image is used in āyah 131 for worldly enjoyment given to some disbelievers?
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Roots from this surah
Learn the three-letter root and you unlock every word built from it — across the whole Qur'an, not just this surah.
ش ق ي
āyāt 2to be distressed, wretched, or hard-pressed
- شَقِيّwretched, distressed one
- شَقَاءmisery, hardship
- أَشْقَىٰthe most wretched
ر ب ب
āyāt 8, 12, 14, 25, 47, 50to nurture, raise, own and sustain to completion
- رَبّlord, sustainer
- رَبَّانِيّdevoted scholar of the Lord
- تَرْبِيَةupbringing, nurturing
ع ب د
āyāt 14to worship, to serve in complete submission
- عَبْدservant, slave
- عِبَادَةworship
- مَعْبُودone who is worshipped
ذ ك ر
āyāt 14, 34, 44, 99to remember, mention, bring to mind
- ذِكْرremembrance, reminder
- تَذَكَّرَhe was reminded, reflected
- مُذَكِّرone who reminds
ش ر ح
āyāt 25to expand, open up, widen
- شَرَحَhe expanded, explained
- شَرْحexplanation, exposition
- ٱنْشِرَاحexpansiveness (of the heart)
ل ي ن
āyāt 44softness, gentleness, pliability
- لَيِّنsoft, gentle
- لَانَhe softened
- لِينgentleness, softness
ص ب ر
āyāt 130, 132to hold oneself back, endure with patience
- صَبْرpatience, endurance
- ٱصْطَبَرَhe was fully steadfast
- صَابِرone who is patient
ر ز ق
āyāt 132provision, sustenance granted by Allah
- رِزْقprovision
- رَازِقprovider
- رَزَقَHe provided
Carry this with you
- The Qur'an is sent as reminder and mercy, never as a burden meant to exhaust the worshipper.
- Guidance can arrive while a person is seeking something else entirely, as with Mūsā and the fire.
- Tawḥīd — there is no deity except Allah — is stated before every other instruction, including prayer.
- Asking Allah for capacity and ease before a hard task is a prophetic model of duʿāʾ.
- Gentle speech is commanded even towards the most defiant tyrant, though the outcome is never guaranteed.
- A clear prior warning does not prevent a trial from overtaking a heedless people.
- Prayer, named at specific times, is the concrete outlet for patience under hardship.
- Worldly enjoyment given to others is a fleeting flower and a trial, not a sign of Allah's favour, and not something to envy.
Where this surah connects
Cross-surah threads
Parts of the Qurʾān explain other parts. Each thread below opens the same subject as it is argued across every other surah you have studied, in revelation order.
Sources behind Sūrah Ṭā Hā
Every line of context, tafsīr and takeaway on this page traces back to one of these references. Ḥadīth numbers open on sunnah.com and āyah references open on quran.com, so you can check the claim rather than take it on trust. The Arabic text itself is fetched live from a verified public corpus.
Qur'an2
Tafsīr19
- Al-Qurṭubī on 20:131
- Al-Qurṭubī on 20:4–6
- Al-Qurṭubī on 20:50
- Al-Qurṭubī, al-Jāmiʿ li-Aḥkām al-Qurʾān
- Al-Ṭabarī on 20:25–30, 36
- Al-Ṭabarī on 20:96
- Al-Ṭabarī, Jāmiʿ al-Bayān
- al-Ṭabarī, Jāmiʿ al-Bayān on 20:96
- Al-Ṭabarī, Jāmiʿ al-Bayān on 20:96
- Ibn Kathīr on 20:1–2
- Ibn Kathīr on 20:130
- Ibn Kathīr on 20:44
- Ibn Kathīr on 20:9–10
- Ibn Kathīr on 20:90
- Ibn Kathīr, Tafsīr al-Qurʾān al-ʿAẓīm
- Ibn Kathīr, Tafsīr on 20:130–132
- Ibn Kathīr, Tafsīr on 20:25–36
- Ibn Kathīr, Tafsīr on 20:85–98
- Ibn Kathīr, Tafsīr on 20:9–12
Seerah & history2
- Ibn Isḥāq (via al-Bayhaqī, Dalāʾil al-Nubuwwah)
- Related through Ibn Isḥāq (via later biographers, e.g. al-Bayhaqī, Dalāʾil al-Nubuwwah)
Other references2
- chain graded weak — ʿUmar's conversion itself is established independently
- the specific chain naming Ṭā Hā is graded weak by later ḥadīth critics, though ʿUmar's conversion itself is firmly established in Ṣaḥīḥ sources without specifying the surah
Full exam — the whole surah, from memory
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Ṭā Hā — full exam
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10 questions across 5 themes.
Ṭā Hā · The calf, the Sāmirī, and the weight of forty nights
How is the exact meaning of the Sāmirī's action in āyah 96 regarded?
Arabic (Uthmānī script) and the Ṣaḥīḥ International translation are fetched live from the Quran.com API (v4), sourced from the King Fahd Complex muṣḥaf — api.quran.com API docs · Translation: Ṣaḥīḥ International · Integrity & testing protocol