Surah 20

Та На

(Makkan Period)

Period of Revelation

This surah was revealed around the same time as that of Surah Maryam. Furthermore, it was probably revealed during the period when the migration to Abyssinia took place, or a little later. What is beyond doubt, however, is that it was revealed before 'Umar ibn al-Khaṭṭāb embraced Islam.

The most authentic and widely-circulated tradition about 'Umar's acceptance of Islam is as follows: When 'Umar set out to kill the Prophet Muhammad (peace be on him), on the way he met someone who was aware of what 'Umar intended. This person asked 'Umar to first set his own house in order; the stranger was alluding to the fact that 'Umar's own sister and brother-in-law had already embraced Islam. Upon hearing this 'Umar rushed to his sister's house. His sister, Fatimah bint al-Khaṭṭāb and his brother-in-law, Sa'id ibn Zayd, were at that moment studying a scroll (ṣaḥifah) of the Holy Book under the direction of Khabbab ibn Aratt. Although Fatimah had hidden her copy of the Scripture as soon as she saw 'Umar approaching, 'Umar had nonetheless overheard his sister and brother-in-law reciting something. He immediately began to interrogate them both and even resorted to beating Sa'id ibn Zayd. When his sister tried to protect her husband, 'Umar also ruthlessly attacked her, causing a skull injury to Fatimah's head. Despite all this both his sister and brother-in-law, advised 'Umar in no uncertain terms that they had embraced Islam and were determined to adhere to it, and this regardless of how he treated them.

'Umar, however, was so moved by the sight of his sister's profuse bleeding that he asked her and her husband to show him what they had been reciting. Before Fatimah agreed to show 'Umar the scroll, she obtained a solemn promise from him to the effect that he would not tear it into shreds. She also subsequently told him that he could touch the Scripture but only after he had washed himself properly. Accordingly, 'Umar took a bath and then began to read the scroll. Inscribed on that was Surah Ță Hä. As he read through this surah 'Umar exclaimed: 'What a remarkable discourse!' On hearing this Khabbab ibn Aratt, who had kept himself hidden throughout the various exchanges, came out and said: 'By God, I believe God has chosen you for spreading the message of His Prophet (peace be on him) for I heard him pray yesterday: "O God! Strengthen Islam through (Abu Jahl) or 'Umar ibn al-Khattab." So, turn to God, O 'Umar!' 'Umar needed nothing more to persuade him that he should embrace Islam. Immediately thereafter, and accompanied by Khabbab ibn Aratt, 'Umar sought out the Prophet (peace be on him) and in this way accepted Islam. These events took place shortly after the migration of some of the Prophet's Companions to Abyssinia (fifth year of prophethood/615 C.E.). (For the story of 'Umar's acceptance of Islam see Ibn Hisham, Sirah, vol. 1, pp. 342-6- Ed.)

Subject Matter

This surah opens with the emphatic statement that the Qur'an was not revealed so as to place an unbearable burden upon the Prophet (peace be on him) (see verse 2). Rather the Prophet (peace be on him) was assured that he was not expected to accomplish impossible tasks. He was not required to cause rivers of milk to flow from rocks; nor was he required to compel those who were bent upon rejecting the truth to accept Islam, nor to make those, who had no propensity for faith, to suddenly have faith. Instead the Qur'an is simply an admonition and a reminder which is intended to be of help to those who fear God, those who wish to escape God's punishment and be guided to the right way. The Qur'an is the Speech of the Lord of the heavens and earth, He alone has dominion over them. These are established facts, irrespective of whether one accepts them or rejects them.

These introductory statements are followed by the story of the Prophet Moses (peace be on him). On the face of it, it is an historical narrative in which no allusion is made to the circumstances obtaining at that time. However, the circumstantial setting in which this story was narrated, makes it particularly significant for the Makkans. Even when nothing is stated directly, the message is nonetheless implicitly clear.

Before elaborating upon this further, it is useful to remember that there were a considerable number of Jews in Arabia at this time. They were generally held in great esteem since their intellectual pre-eminence was recognized throughout Arabia. As a result of this and because of the influence of Christian Rome and Abyssinia, Moses (peace be on him) was generally recognized by the Arabs as a Prophet of God. Bearing this in mind, let us now try to understand the main teachings which the surah seeks to convey to the Makkans:

God's appointment of someone as a Prophet does not involve proclamation of the same via pompous public ceremonies, the blowing of trumpets and the playing of music. None of the Prophets of the past, including Moses (peace be on him) were appointed with any fanfare. So why were some people surprised when Muḥammad (peace be on him) suddenly appeared among them claiming to be a Prophet unaccompanied by any public proclamation to that effect from the heavens; i.e. without any angels descending on the earth and going about ceremoniously proclaiming his prophethood? Such an attitude is strange. Perhaps there would have been some reason to be surprised at this if such a practice had been followed in the designation of earlier Prophets, but there was no such precedent.
The teaching of the Prophet Muhammad (peace be on him) consisted of affirming monotheism and the After-life. These were exactly the same teachings which God had vouchsafed upon Moses at the time he was appointed a Prophet.
There is also another point of similarity between the Prophets Muḥammad and Moses (peace be on both). Muḥammad was the sole standard-bearer of the truth among the Quraysh. He pursued his mission even though he had neither material resources nor political power to support him. In this regard, he resembled Moses whom God had commanded to go to a tyrannical ruler, Pharaoh, so as to urge him to give up his transgression. Strange indeed are the ways of God. On his way, Moses meets a fellow traveller journeying from Midian to Egypt, who tells him to go and confront the mightiest ruler of the time. Moses (peace be on him) was asked to do this yet he had no army at his disposal to support him. The only assistance that was provided him, and that in response to his request for support, was the company of his brother, Aaron.
The Makkans tried to create doubts in the minds of others, raised objections, and resorted to false allegations, fraudulent tactics and oppressive measures against the Prophet Muḥammad (peace be on him). All these bore much resemblance to the means employed by Pharaoh against Moses (peace be on him). It was for anyone to guess as to who would eventually prevail - the vastly resourceful Pharaoh or the Prophet Moses who, by comparison, was devoid of resources. Implicit in this statement was a note of consolation for the Muslims. They are asked not to feel disheartened if, in sharp contrast to their opponents, the unbelieving albeit immensely resourceful Quraysh, the Muslims find themselves lacking in material resources. For it is the cause which enjoys God's support that will ultimately triumph. At the same time, the Muslims are also told, by reference to the Egyptian magicians, how truth captivates peoples' hearts and minds. When this truth dawned upon the magicians, they instantly embraced it. Even fear of Pharaoh's ruthless reprisals was insufficient to swerve them from their faith.
Finally, an incident from the history of the Israelites is put before the believers in order to show them how false gods and idols are usually invented, and that God's Prophets do not tolerate anything pertaining to polytheism and idolatry. So if Muḥammad (peace be on him) launched his opposition against polytheism and idolatry, there was nothing novel about this. All other Prophets had done the same in their times.

Thus, through the story of the Prophet Moses (peace be on him), our attention is drawn to all those points on which the Prophet (peace be on him) and the Makkan unbelievers were at odds. What follows is a short sermon, in which it is emphasized that the Qur'an is a reminder and a good counsel revealed in the believers' own language - Arabic - so as to enable them to properly comprehend it. If they turn away from it, then they will only bring ruin upon themselves.

The story of Adam (peace be on him) is also recounted, this time to emphasize the fact that the path pursued by the unbelievers is, in fact, that of Satan. One might at times be deluded by Satan because of one's own momentary weakness something that is hard for man to consistently overcome. But the right course for man is the one that his forefather, Adam, adopted. Once Adam was made aware of his mistake, he clearly acknowledged it, repented, and reverted to God's servitude. So should every man do the same. However, if someone persists in error even after becoming conscious of it, and refuses to give up this error because of sheer adamance and despite receiving good counsel, then this would be an act as stupid as deliberately burning one's own fingers.

No one except he who refuses to give up his error will suffer the consequences of that folly.

In the end, the Prophet (peace be on him) and the believers are asked not to be hasty, not to be impatient with those who deny the truth. For God does not punish a people as soon as they commit disbelief. He rather grants them sufficient time to mend their ways. The Prophet (peace be on him) and the believers should persevere, tolerating the excesses of their people, and continuing to give them the right counsel.

In this regard, the believers are urged to hold fast to Prayers so that they might develop patience, forbearing, contentment, and satisfaction with God's Will, and learn the habit of critical self-examination - all of them vital qualities for serving the truth.