24 أيلول (سبتمبر) Quran with Tajwid Surah 20 ﴾القرآن سورۃ طه﴿ Ta-Ha PDF LIST OF SURAHS ▻ osakeya.info+CallertoislamTk-site/posts/. This Surah takes its name from its 'first word 'Ta Ha.' This name, like the names of many other Surahs, is merely symbolic. This Surah has verses and. >. JUZ No. 16 Surah No. 20 " Taha " Ayat No. to >.
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taha-pdf. Topics jg. Collectionopensource. gf. Identifiertaha-pdf. Identifier-arkark:/ /tm2x. OcrABBYY FineReader Olsearchpost. Browse the entire Quran in Arabic, English, French, Urdu, Spanish translation. JUZ No. 16 Surah No. 20 " Taha " Ayat No. to 24 () Quran with Tajwid Surah 20 Ta-Ha PDF.. Apr 8, taha-pdf. Topics jg.
Embeds 0 No embeds. No notes for slide. Surah ta-ha-quran-tafsir 1. You could start through the Introduction and Brief Description to get a glance about the subject.
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We have a large number of PDF, eBooks and manuals guide. Simply follow the URL provided above You just clipped your first slide! Clipping is a handy way to collect important slides you want to go back to later. He will remain in that state of agony without any hope of relief from it. They were asked to gather at a fixed place and set forth as a caravan. Just at the time when they reached the coast of the Red Sea Prom where they had to cross to the Sinai Peninsula, Pharaoh arrived there with a large army in their pursuit.
We learn from XXVI: 61 that when they were literally between the devil and the deep sea, Allah commanded Moses to smite the sea with his staff and according to this verse the sea tore asunder and stood like two high walls on both sides, leaving a dry path between them for the caravan to pass.
Thus, it is quite clear and plain that it was a miracle, and not the result of a wind storm or tide, for when the water rises in this way it does not remain standing like two high walls, leaving a dry path between them.
For details see E.
In II , it has been stated that the Israelites had reached the other shore and saw them drowning in the sea. From X: , we learn that Pharaoh professed to believe in God while he was drowning but this was rejected by God and he was told that his dead body would he preserved for the coming generations to serve as a lesson for them. We learn from Exodus the following: 1 According to 4: , the miracle of the staff was given to Prophet Moses, and in he was instructed: "And thou shalt take this rod in throe hand, wherewith thou shalt do signs", but according to 7: 9, the same rod was transferred to Prophet Aaron and then it remained with him to work miracles.
And Moses and Aaron went in unto Pharaoh, and they did so as the Lord had commanded: and Aaron cast down his rod before Pharaoh, and before his servants, and it became a serpent.
Then Pharaoh also called the wise men and the sorcerers: now the magicians of Egypt, they also did in like manner with their enchantments. For they cast down every man his rod, and they became serpents: but Aaron's rod swallowed up their rods. Though these contain some useful information and details about the events which have been briefly described in the Qur'an, they contain some strange contradictions as well. For instance, in the staff rod again comes into the hands of Prophet Moses, who is commanded: " And the children of Israel went into the midst of the sea upon the dry ground.
It will also be worth while to make a study of these events as given in the Talmud. The Talmudic account differs from the Biblical version but is nearer to the one given in the Qur'an. A comparative study of the two clearly shows that the one is based on direct Revelation from Allah and the other on centuries old oral traditions which have been handed down from one generation to the other and thus considerably tampered with.
See H. Polano: The Talmud Selections, pp. This has already been given in VII It has also been stated there that the Israelites said to Moses, "O Moses, make a god also for us like the gods these people have". See VII and its E. See E. According to the Bible, manna and salva started being provided to the Israelites when they were passing through the wilderness between Elim and Sinai. According to Exodus, manna and salva were sent down thus: "And it came to pass, that at even the quails came up, and covered the camp: and in the morning the dew lay round about the host.
And when the dew that lay was gone up, behold upon the face of the wilderness there lay a small round thing, as small as the hoar frost on the ground. And when the children of Israel saw it, they said one to another, It is manna: for they wist not what it was. And Moses said unto them, This is the bread which the Lord hath given you to eat And the house of Israel called the name thereof Manna: and it was like coriander seed, white; and the taste of it was like wafers made with honey.
In Numbers, the following details have been given: "And the people went about, and gathered it, and ground it in mills, or beat it in a mortar, and baked it in pans, and made cakes of it: and the taste of it was as the taste of fresh oil. And when the dew fell upon the camp in the bight, the manna fell upon it. The Israelites were told to stay on the right side of Mount Tur, and they would be given the Commandments after forty days.
For the details of that meeting the reader should see VII: Here only that portion has been mentioned which is connected with the calf-worship by the Israelites. This has been stated here to bring home to the disbelievers of Makkah how idol-worship starts and how deeply a Prophet of Allah is concerned about this evil.
In fact, this does not require any further explanation than this, but this has been necessitated because many Christian missionaries and the Western Orientalists have tried to criticise the Holy Prophet and the Qur'an on this account. They say, God forbid, "This is a proof of the grievous ignorance of history on the part of Muhammad, the author of the Qur'an, and is one of the anachronisms of the Qur'an.
As the Samaritans worshiped the golden calf, the critics accuse the Holy Prophet of inventing this story on the basis of mere hearsay. They say that the Holy Prophet might have heard something like this from the neighboring Jews and inserted it in the Qur'an. This is not all. They also criticize that Haman who was a courtier of Cyrus has been mentioned in the Qur'an as a minister of Pharaoh. It is a pity that these so-called scholars seem to think that in the ancient times there used to be only one person bearing one name in a clan or a place, and there was absolutely no possibility of another person or persons having the same name.
They do not know, or pretend they do not know, that during the time of Prophet Abraham, a famous people known as the Sumerians inhabited 'Iraq and the neighbouring regions, and it is just possible that during the time of Prophet Moses there were some people known as the Samiris who might have migrated to Egypt from 'Iraq. Besides this, according to the Bible 1 Kings, 24 , Samaria itself was built on a hill which was bought from Shemer and named Samaria after him.
This is a clear proof that there were people named Shemer or Sumer even before Samaria came into existence and it is also just possible that some clans might have been called "Samiri" 64That is, "Did not Allah fulfill the promises He made with you of showing His favors to you? For instance, He safely brought you out of Egypt and not only freed you from the slavery of your enemy but also destroyed him totally.
He provided you with provisions in the desert and in the mountainous regions. Had long ages passed since you were afflicted with persecution by your enemy that you committed such a blasphemy? Therefore there was no excuse for what you did. They meant to say, "We did not throw down the ornaments with the intention of setting up a calf nor did we know what was going to be made of these, but when the calf was brought before us, we involuntarily got involved in shirk.
And the Lord gave the people favor in the sight of the Egyptians And they spoiled the Egyptians. It is a pity that some of our commentators have interpreted this verse in the light of the above traditions of the Bible. They say that the Israelites felt burdened with the weight of those ornaments which they had borrowed from their Egyptian neighbors, with the intention of carrying them away as a "spoil" bestowed by God.
We are of the opinion that the clause of the verse under discussion means this: "When the people were tired of carrying their ornaments on their bodies, they decided by mutual consultation that all the ornaments should be gathered at one place and it should be noted down how much gold and silver belonged to each of the owners.
Then it should be melted into bars and rods and placed on the backs of the beasts of burden. It appears from this that the people including the Samiri went on bringing their ornaments and throwing them down into the heap while they were absolutely unaware of what was going to be done by the Samiri. After this the Samiri offered his services to melt it. Then he shaped it into a calf which lowed like a cow.
Thus the Samiri deluded the people, saying, "This god of yours has come into being by itself for I had simply thrown the gold in the fire. According to Exodus: "And when the people saw that Moses delayed to come down out of the mount, the people gathered themselves together unto Aaron, and said unto him, Up, make us gods, which shall go before us; for as for this Moses, the man that brought us out of the land of Egypt, we wot not what is become of him. And Aaron said unto them, Break off the golden earrings, which are in the ears of your wives, of your sons, and of your daughters, and bring them unto me.
And all the people broke off the golden earrings which were in their ears, and brought them unto Aaron. And he received them at his hand, and fashioned it with a graying tool, after he had made it a molten calf: and they said, These be thy gods, O Israel, which brought thee up out of the land of Egypt.
And when Aaron saw it, he built an altar. It is just possible that the real name of the Samiri was also Aaron which later on might have misled the Israelites to attribute the making of the golden calf to Prophet Aaron. Thus it is obvious that the Qur'an has shown a favor to the Jews and Christians by exonerating Prophet Aaron from the sin, but it is an irony that the Christian missionaries and the Orientalists still insist that the Qur'an is guilty of anachronism and that the calf was made a deity of worship by a holy prophet of ,theirs.
In their blind obduracy they forget that even according to the Bible this was a great sin. Exodus, A little further on in the same chapter the Bible again contradicts itself. It says that Prophet Moses ordered the Levites to kill all their kinsfolk, their friends and their fellow country men who had been guilty of the sin of calf-worship.
Accordingly, about three thousand men fell that day. Now the question arises: Why was Prophet Aaron not killed, if he was the inventor of the calf-worship?
Why didn't the Levites ask Prophet Moses to kill his brother, Prophet Aaron, who was the real sinner, just as they were asked to kill theirs.
The Bible also says that after this Moses went back to the Eternal and prayed Him to forgive their sins or blot him out of His list of the living, and the Eternal answered: "Whosoever has sinned against me, him will I blot out of my book" Exodus, But we learn from the Bible that the name of Prophet Aaron was not blotted out, but, on the other hand, he and his sons and his family were given the charge of the sanctuary and the office of priesthood Numbers, Thus it is quite evident from the internal testimony of the Bible itself, that it contradicts itself and supports the Qur'an in its exoneration of Prophet Aaron.
VII: Fearing a clash between them, therefore, he held his peace lest Prophet Moses, on his return, might blame him for letting the situation worsen and failing to control it effectively in his absence. The last clause of VII: also gives the hint that there existed among the people a good number of the enemies of the two brothers. According to the majority of the early commentators and their followers, it means: "The Samiri saw the Messenger Angel Gabriel when he was passing and took a handful of dust from his footprints.
Then he sprinkled this upon the idol of the golden calf. This created life in it and it began to low like a living calf.
There are others who interpret the words of the Samiri; like this: "I saw a Weakness in the Messenger Prophet Moses or in his Creed, which others did not see. Therefore I followed in his footsteps to a certain limit but afterwards I left his way. Then Imam Razi not only cited it in his own Commentary but also approved of it. And now it is being followed by some modernistic commentators, who try to prove their own favorite theories by giving far-fetched interpretations to the obvious meaning of the words of the Qur'an.
Such people forget that the Qur'an has not been sent down in the terminology of enigmas, riddles and puzzles but in clear, plain and intelligible Arabic. Therefore the Qur'an would have never employed the words it has used in the Text to convey the meaning given by them because their usage cannot support that far-fetched interpretation.
What such interpreters really mean to imply is that Allah has failed to express Himself clearly and plainly; therefore, they wish to come to His rescue by their interpretations in order to save Him from the ridicule of the "learned" people. If we study the verse in the context in which it occurs, we shall be able to understand easily that the Samiri was a mischief-monger who had contrived his deceitful scheme after a good deal of consideration. As he appears to have been a good craftsman, he caused the golden calf he had made to produce a lowing sound, and successfully deluded the ignorant and simple people.
He did not rest content with this but impudently invented the story that he had seen what the common people could not see and that he had taken a handful of the dust from the footprints of the Messenger and sprinkled it on the calf which made it low like a living calf.
It is possible that by the "Messenger", he meant Prophet Moses himself and might have cunningly tried to flatter him, saying, that the dust of his footprints was miraculous. By saying so, he was playing the most subtle trick.
He wanted to offer an intellectual bait to Moses so that he might feel elated about the miraculous effect of the dust trodden by his feet and utilize his services for propagating his own miraculous acts. Anyhow, the fact is that the Qur'an has presented the whole thing as a trick of the Samiri and has not given the account as if it were a real event by itself. The subsequent reaction of Prophet Moses to the statement of the Samiri clearly shows that he considered it as a deceitful story, and so laid the curse on him.
All the days wherein the plague shall be in him he shall be defiled; he is unclean: he shall dwell alone; without the camp shall his habitation be ".
We conclude from this that either he was inflicted with leprosy as a scourge by. Allah or the punishment inflicted on him was that, being a moral "leper", he should be made an outcast and should himself proclaim to be an unclean and impure person, saying, "Touch me not". And this warning holds good for every people, every country and every age.
This is because there are only two alternatives for an individual or a community, whom the Message of the Qur'an reaches.
They can either accept it or reject it; there is no third way.
It is obvious that these words and terms have been used because these are known to the people. Therefore it will be wrong to consider the "Trumpet" to be exactly like the bugles and trumpets of this world.
On the other hand, those who have been given Knowledge and Faith will say, 'According to the Book of Allah, you have remained in this state up to the Day of Resurrection, and this is the very Day of Resurrection, but you did not know of it'. It is clear from these that they will consider both the life on the Earth and the life in the interval between death and Resurrection to be very short.
They will consider the earthly life to be very short because, against all their expectations, they will have to face the eternal life in the Hereafter which they denied in their earthly life.
As they had made no preparation for this life, they will wring their hands with regret that they had ruined their eternal life for the sake of a few transitory pleasures of the short life they had been given on the Earth. As regards the duration of the interval between death and Resurrection, they will consider it to be very short, for they will imagine that they had been suddenly awakened by the "Trumpet" from their last sleep or unconsciousness in their earthly life.
Thus, they will not at first realize that the "Trumpet" was the signal for the Day of Resurrection because they had no expectation whatever that the Day of Resurrection would ever come. As a matter of fact, they used to make fun of this Day as a nonsensical thing. It appears that when this Surah was being recited, some one might have raised this question as a ridicule: 'Where will these high mountains go on the Day of Resurrection, for it appears from your description of Resurrection that all the people of the world will be running about in a level plain?
The answer to this question follows immediately: "Allah will reduce them to fine dust and scatter it away. LXXXI: 6. XX: XIV: This shows that ultimately this earth will be turned into Paradise which will be inherited by the pious and righteous servants of Allah.
The whole earth will become one country, and there will be no mountains, oceans, rivers and deserts which today divide it into countless countries and homelands and divide mankind as well into as many tribes, races and classes. Hadrat Ibn 'Abbas and Qatadah have held this same view that Paradise will be established on this very earth. What it implies here is that the people will be so awe-stricken on that Day that there will be no sound other than that of footsteps and whispering.
On the one hand, no angel, no prophet, no saint, nor anyone else knows, nor can know, the full details about the records of others. On the other hand, Allah has full knowledge of all the deeds and misdeeds of everyone and He knows who deserves pardon or punishment, and how much. If, therefore, there had been full freedom for intercession the whole purpose of the creation of man would have become meaningless. According to this verse, the door against intercession has not been entirely closed.
The righteous people will be allowed to show their sympathy for other human beings as they did in the world, but they will have to get permission for this beforehand and even then make only a right sort of recommendation.
If a man had been guilty of iniquity and injustice in regard to the rights of God or the rights of man or even his own rights, he shall be dealt with accordingly. On the other hand, those, who are both believers and workers of righteous deeds, shall have no fear that they would be deprived of their rights or punished even though they were innocent.
So, the time you stop caring about your prayers that's the time you stop caring about the Judgement Day! Somebody who remembers their Askirah will absolutely remember their prayer!
The ones who don't believe, follow their desires, come up with petty excuses "I don't need to pray to be a good person" Sometimes you ask someone, "why you doing it? So what is in your right hand, O Moses? So why is 'Ya, Musa' being used again? Now, it's being used as a term of endearment. As a means of calming him down. In conversation; - when you say someone's name at the Beginning of a sentence - it implies Toughness.
Take off your shoes! What is in your hand, Moses? Allah mentioned Moses with Toughness at the beginning to tell him the importance of what He mentioned Allah is his Master, that he needs to pray to remember Allah, Judgment Day is coming etc. Moses is extremely afraid and in awe of what Allah is saying, he is extremely scared.
So now that Moses has understood, Allah shows him kindness and support. He is only asking to make a conversation to remove Musa out of his shock.
Allah has used instead of 'zalika' the latter being masculine, and the former feminine , and the staff is feminine so Allah knew already what's in Musa's hand. So, it's a light, 'change the subject' conversation. And I've got other things I can do with it too. Moses for the first time would speak, and to Allah - who Moses would pray to throughout his life i. Small things make them giggle. But when you shake a rock, a table hard things it's called - 'Hazza.
So, Musa as is implying that he does very critical tasks other stuff with his staff. He doesn't list it, because he can't think of it. So he had known Allah before, and now he would talk to Him directly was an unimaginable experience. So he wanted to talk to Him as much as possible. So he said; 'this is my Staff.