'In the name of Allah, the Most Gracious, the Most Merciful' The purpose of it is to inform about the delay in the response to the call of the invited ones and the forbearance towards them. This is to be gentle with them until they become the majority of nations, which increases the honor of their caller, blessings and peace be upon him. This noble purpose is indicated by its name through symbolism and reference, to clarify for the people of insight and perception. This is due to what is at the beginning of it from the disjointed letters. This is because when the conclusion of [Surah Maryam] carried a fear that his nation, blessings and peace be upon him, would perish before the emergence of his matter which Allah commanded him with and the spread of his call, due to the few who believed in him among them. He began it, glorified and exalted is He, with the letter 'Ta' as a reference to its point of articulation, which is from the tip of the tongue and the roots of the upper incisors, to the strength of his matter and its spread, and its elevation and the multitude of its followers. This is because this point of articulation has the most letters, is the most vigorous, and has the widest spread. And with what is in it from the qualities of clarity, emphasis, elevation, and the quivering that transforms what is in it from secrecy into clarity, and what is in it from delicacy into grandeur, because it is from the letters of emphasis. His matter will rise, and his mention will spread, until it encompasses all existence and disturbs all nations. However, this will be as indicated by the 'Ha' with its point of articulation from the farthest part of the throat, at the limit of its distance from the tip of the tongue, with great length and much extension. And with what is in it from the qualities of whispering, softness, openness, and clarity, along with great weakness, calmness, and immense secrecy, and enduring great hardships, with a kind of grandeur and fame. And although it is a slight fame, it overcomes all this weakness, even if it is strong and intense. The reading of the 'Ha' with a slight emphasis indicates the intensity of the weakness, while the reading of the emphasis, which is for most of the reciters, indicates the grandeur of the status and the strength of the matter, due to its openness. And if it is seen that it is not like that, 'Indeed, he fears him, the king of the yellow people,' even if the meaning of the two letters is: O man, it is a reference to his strength and high status, the grandeur of his mention, and the spread of his followers and the universality of his matter. And if they are a reference to treading the earth, it is an indication of the strength of establishment, great ability, and far-reaching reputation, until all of it becomes his and his followers' possession, and the possession of his leaders and supporters - and Allah knows best.

Ibn al-Furat mentioned in his history that the migration to Abyssinia occurred in the eighth year of the Prophethood. The apparent indication - as will come in the Islam of Umar, may Allah be pleased with him - is that the revelation of this Surah or its beginning was close to the migration to Abyssinia. Thus, glorified and exalted is He, indicated it ﷺ in a manner that is more delightful in conversing with loved ones than in direct speech, by the number of the letter 'ta', until the weakness of the disbelievers - [the weakness -] the severe weakness - occurs in the ninth year of its revelation. This is in [the Battle of Badr, which was scheduled in the fourth year of the migration], and by the number of its name until the first victory occurs in the eleventh year of its revelation, which is in -] the Umrah of Hudaybiyyah in Dhul-Qi'dah, the sixth year of the migration, at the time of the revelation of [Surah al-Fath]. He indicated it by the number of the letter 'ha' until the beginning of support by migration occurs in the fifth year of its revelation, and by the number of its name until His support by action occurs in the seventh year of its revelation. This is in the major Battle of Badr in the second year of the migration, and by the number of the two letters of its name, not by the number of its two names, until in the thirteenth year of its revelation, there will be the greater victory by ascending over the honored Mecca, which was a close cause for the ascendancy over all the earth. This is at the end of it in Ramadan, the eighth year of the migration, and its completion was by the conquest of Ta'if through sending their delegation and their Islam and the destruction of their tyrant in the ninth year, which is the fourteenth year. And by the number of its two names until the application of most of the earth with Islam will occur in the eighteenth year of its revelation, and this is during the caliphate of Umar, may Allah be pleased with him, in the thirteenth year of the migration - and Allah knows best.

'In the name of Allah, the Most Gracious, the Most Merciful' the King, the Greatest, 'the Most Merciful' (p-258) who has bestowed His grace upon all His creation, 'the Most Compassionate' who has completed the blessing upon the people of His guidance and kindness.

* *﴿Ta-Ha﴾ means a profound deliverance from all that is feared and a great appearance and a good spread in every corner to the end of the homeland, which is the ninth, from Him who has complete knowledge of all the unseen, and to Him returns all matters, just as all His names have gathered in an unseen that is He who has granted honor to the guided and guidance to the pious.

This surah and the one before it are among the earliest Meccan surahs. Ibn Hisham said in his Tahdhib al-Sirah: Ibn Ishaq narrated to me that Muhammad ibn Muslim al-Zuhri reported from Abu Bakr ibn Abd al-Rahman ibn al-Harith ibn Hisham al-Makhzumi from Umm Salamah, the daughter of Umm Umayyah ibn al-Mughira, the wife of the Prophet, blessings and peace be upon him. She said: When we settled in the land of Abyssinia, we had the best neighbor, the Negus. We felt safe regarding our religion and worshiped Allah, glorified and exalted is He, without being harmed or hearing anything we disliked. When this reached Quraysh, they conspired among themselves - and they mentioned sending gifts to him to return them to him, and that his nobles spoke to him about this, and that he refused until he heard their words. They agreed to say the truth, whatever it was. They entered, and the Negus had called his bishops, and they spread their scriptures around him. He said to them: What is this religion that you have separated from your people and have not entered into the religion of any of these sects? She said: The one who spoke to him was Ja'far ibn Abi Talib, may Allah be pleased with him. He said: O King! We were a people of ignorance, worshiping idols, eating carrion, committing immoral acts, severing ties of kinship, and mistreating neighbors. The strong among us would eat the weak. We were like this until Allah sent us a Messenger from among ourselves, whose lineage, truthfulness, trustworthiness, and chastity we knew. He called us to Allah to worship Him alone and to abandon what we used to worship, we and our forefathers, from stones and idols. He commanded us to speak the truth, to fulfill trusts, to maintain family ties, to be good to neighbors, to refrain from prohibitions and bloodshed, and he forbade us from immoral acts, false testimony, and consuming the wealth of orphans. He commanded us to worship Allah alone and not to associate anything with Him, and he commanded us to pray, give zakat, and fast. She said: He enumerated to him the matters of Islam - so we believed him and accepted him. Our people attacked us, tortured us, and tried to turn us back to the worship of idols. When they overpowered us and wronged us, we migrated to your land, and we chose you over anyone else. We hope that we will not be wronged with you, O King! The Negus said to him: Do you have anything with you of what has come to you from Allah? Ja'far said: Yes! The Negus said: Then read it to me. So he read to him a portion of Kaf Ha Ya 'Ayn Sad. By Allah, the Negus wept until his beard became wet, and his bishops wept until they wet their scriptures when they heard what he recited to them. Then the Negus said: This and what Moses brought come from the same light. Then he mentioned his assurance to them and returned the gifts of Quraysh and their envoys disappointed. Ibn Hisham said: Ibn Ishaq said: Abdul Rahman ibn al-Harith ibn Abdullah ibn Ayash ibn Abi Rabiah narrated to me from his mother, Umm Abdul Allah, the daughter of Abi Hatham, may Allah be pleased with her. She said: By Allah! We were preparing to migrate to the land of Abyssinia when Amir, may Allah be pleased with him, went for some of our needs when Umar ibn al-Khattab approached me while he was still in his polytheism. We were facing hardship and distress from him. He said: Is it true that you are leaving, O Umm Abdul Allah? I said: Yes! By Allah, we will leave for the land of Allah. You have harmed us and overpowered us until Allah makes for us a way out. He said: May Allah be with you. I saw in him a softness I had not seen before. Then he left, and I could see that he was saddened by our departure. Amir, may Allah be pleased with him, came back with his need, and I said to him: O Abu Abdul Allah! If you had seen Umar just now and his softness and sadness for us! He said: Are you hopeful for his Islam? I said: Yes! He said: The one you see will not embrace Islam until the donkey of al-Khattab embraces Islam - in despair of him - due to what was seen of his harshness and severity towards Islam. Ibn Ishaq said: Umar's Islam, as I have been informed, was three days after the Islam of Hamzah, may Allah be pleased with them both. It is established in the margin of the Sharh al-Aqaid by the benefits of Tamam al-Razi and the Safwat al-Safwa of Ibn al-Jawzi. Ibn Hisham said: Ibn Ishaq said: Nafi, the freedman of Abdullah ibn Umar, may Allah be pleased with them both, narrated to me that when Umar embraced Islam, he said: Which Quraysh is the most suitable for the news? It was said to him: Jamil ibn Ma'mar al-Jumahi. So he went to him. Abdullah ibn Umar, may Allah be pleased with them both, said: I followed him to see what he would do, and I was a boy who understood everything I saw until he came to him and said: Do you know, O Jamil, that I have embraced Islam and entered the religion of Muhammad? He said: By Allah, he did not respond to him until he stood up, dragging his garment. Umar, may Allah be pleased with him, followed him, and I followed my father until he stood at the door of the mosque and shouted with a loud voice: O gathering of Quraysh! Indeed, Ibn al-Khattab has defected. Umar, may Allah be pleased with him, said from behind him: He lied, but I have embraced Islam and bear witness that there is no deity but Allah, and that Muhammad is His servant and Messenger. They rushed towards him, and he kept fighting them and they kept fighting him until the sun was high above their heads. He said: And he fell down, and they stood over him while he said: Do whatever you wish, I swear by Allah that if we were three hundred men, you would have left it to us. He said: While he was in that, an old man from Quraysh approached him, wearing a fine garment and a decorated shirt, until he stood over them and said: What is your matter? They said: Umar has defected. He said: So what? A man has chosen for himself a matter, so what do you want? Do you think that Banu Adi ibn Ka'b will allow you to harm their companion? Thus he spoke about the man! He said: By Allah, it was as if they were a garment that had been stripped off him. In the recent garden of Imam Abu al-Qasim al-Suhaili, it is narrated that Yunus reported from Ibn Ishaq that Umar said when he embraced Islam, may Allah be pleased with him:

'In the name of Allah, the Most Gracious, the Most Merciful' All praise is due to Allah, the One who has bestowed upon us favors that have no end. And we began, so we denied, and He said to us: the truth of the saying is a Prophet who has the news. And I wronged the daughter of Al-Khattab, then my Lord guided me in the evening when they said: Umar has strayed. And I regretted what had happened of error, by wronging her when the chapters were recited in her presence. When she called upon her Lord, the One of the Throne, striving, and the tears from her eyes rushed forth. I became certain that the One you call upon is her Creator, so the pearls of tears nearly overtook me. So I said: I bear witness that Allah is our Creator, and that Ahmad among us today is renowned. A Prophet of truth who brought the truth from a trustworthy source. He is faithful in the trust; what is in his return is not weak. When this is established, it is known that the intended purpose of the chapter - as previously mentioned - is to honor this noble Prophet, blessings and peace be upon him, by informing him of being gentle with his nation, and inclining their hearts until they fill the earth abundantly. Just as He sent down tranquility upon them while they were in utmost weakness and fewness, and protected them from those who intended to kill them. And He softened the heart of Umar, may Allah be pleased with him, after he had been harsh, and made him a minister. Then He protected him from his enemy, and assured him, blessings and peace be upon him, that they would not be eradicated by punishment, and that their Prophet would die before them, not as happened to the doomed from the people of Nuh and Hud, peace be upon them, and those after them - as indicated by the beginning of this chapter with the negation of misery and its conclusion with the establishment of affection and other than that. The call to this assurance is that He, glorified and exalted is He, when He concluded that with the destruction of the generations and the annihilation of nations after warning the stubborn people, and He did not conclude any chapter from the previous chapters with such a thing. Perhaps it was understood that their time had ended, and their ruin had come, and their destruction had arrived, and that none among them would believe - due to their stubbornness - except for those who had believed. Thus, there resulted from that grief and sorrow what only Allah knows the extent of, for the matter was in its beginning, and only a very few among them had embraced Islam. So He calmed the fear with His saying: