Meccan [except for verses 130 and 131, which are Medinan] and it has 135 verses [revealed after Maryam]. 'In the name of Allah, the Most Gracious, the Most Merciful'.

Ta-Ha. Abu Amr emphasized the ط (ta) due to its elevation. He tilted the ه (ha), and Ibn Kathir and Ibn Amer pronounced it emphatically based on the origin, while the others tilted both. And from Al-Hasan, may Allah be pleased with him: Ta-Ha, and it was explained as a command to tread, and that the Prophet, blessings and peace be upon him, would stand in his night prayers on one leg, so he was commanded to tread the earth with his feet. [[Reported by Abdul bin Hamid in his tafsir, he said: Hashim bin Al-Qasim bin Abu Ja'far narrated from Al-Rabi' bin Anas who said: The Prophet, blessings and peace be upon him, stood on one leg and raised the other, so Allah revealed Ta-Ha meaning tread the earth. And Ibn Mardawayh narrated through Qais bin Al-Rabi' from Qatir bin Khalifah from Mundhir Al-Thawri from Muhammad bin Al-Hanafiyyah from Ali: 'When the verse O you who wraps himself was revealed, he stood the entire night until his feet swelled, and he would raise one leg and place the other down, then Gabriel descended upon him and said: 'Ta-Ha, tread the earth with your feet, O Muhammad.' And Al-Bazzar reported from another source from Ali: 'The Prophet, blessings and peace be upon him, would alternate between his feet standing on each one until Ta-Ha was revealed: We have not sent down the Qur'an upon you to cause you distress.' And from the route of Nahshal from Al-Dahhak from Ibn Abbas regarding the saying of Allah, Ta-Ha, he said: 'The Messenger of Allah, blessings and peace be upon him, would sometimes read the Qur'an when he prayed, standing on one leg, so Allah revealed: Tread it with your legs.' And Al-Bayhaqi reported in Al-Shu'ab the fourteenth from another source from Maymun bin Mehran from Ibn Abbas: 'When the revelation first came to the Prophet, blessings and peace be upon him, he would stand on the tips of his feet when he prayed. So Allah revealed Ta-Ha.']] Together, and the origin is طأ (ta'a), so its hamzah was changed to ه (ha), or an ألف (alif) was changed in يطأ (yata'a) for those who said:

There is no pasture there [[Ibn Bashir and Ibn Amr before him withdrew ... and the brother of Herat expects the like of it.

The mules went with Muslimah in the evening ... so graze, Fazarah, there is no pasture there.

By Al-Farazdaq, mocking Amr bin Zuhrah Al-Fazari, who governed Iraq after Abdul Malik bin Bashir bin Marwan, and was over Basra, and Muhammad bin Amr bin Al-Walid bin Uqbah, who was over Kufa. He says: Ibn Bashir and Ibn Amr have gone, and the brother of Herat, meaning its owner and governor. And Herat is also from the lands of Iraq. He expects, meaning he anticipates and waits for a similar situation to his predecessors. The mules went, and it was narrated: they passed, meaning the mules went with Muslimah bin Abdul Malik as explained by the grazing. And he was preventing Banu Fazara from grazing in the land of Iraq, so he fled to the Levant and left the kingship, so graze, O Fazara, as you wish, addressing the tribe with that, and indicating that it was forbidden for them, but it was permitted after Muslimah. And graze: with an open ع (ain) and a silent ي (ya) because its present tense is with an open ع (ain). And there is no pasture there: he called upon them. It is said:

There is food and pastures there, with the hamzah softened: it digests in your belly and relieves you and benefits you, and if the second is alone, you say: your pastures are food, and softening the hamzah with an alif before it: it is diverted as here is rare, and the measure of softening it in such a case is to make it between the two for the lack of stillness of what precedes it.]]

Then he built upon the matter, and the ه (ha) is for pause. And it is permissible to suffice with the two halves of the names, which are the letters indicating their meanings, and Allah knows best the correctness of what is said: that 'Ta-Ha' in the language of 'Akk [[The phrase 'in the language of Akk' refers to Akk bin Adnan, the brother of Mudar, who is today in Yemen.]] means O man, and perhaps the Akk people transformed 'O this' as if they in their language converted the ي (ya) to ط (ta), so they said in 'O': 'Ta', and they abbreviated this so they limited themselves to 'Ha', and the effect of the craft is evident and not hidden in the quoted verse:

Indeed, foolishness has taken over you ... may Allah not purify the morals of the accursed [[Foolishness: ignorance and foolishness. And 'Ta-Ha' in the language of Akk means O this, as if they transformed the ي (ya) to ط (ta) and omitted 'this'. Al-Zamakhshari said: The craft is not hidden in the verse. And the morals: the natures, and he called upon them that Allah does not purify their souls, and he placed the apparent in place of the hidden for the sake of increased blame and condemnation. And it was said: to indicate the reason for the supplication, meaning: they are accursed, and perhaps its meaning is: they are deserving of the curse and are the cause of it.]]

The three sayings regarding the opening letters: I mean those that I presented at the beginning of the uncovering of the truths of revelation, are those that the knowledgeable and skilled rely upon. If you consider 'Ta-Ha' as a specification of the names of the letters in the previously mentioned manner, then it is the beginning of a speech. If you consider it as the name of the surah, it could imply that it is a statement about it, and it is in the position of the subject. The Qur'an is evident; it takes the place of the pronoun because it is Qur'an, and it could be an answer to it, and it is an oath. It has been recited: 'What has been revealed to you, the Qur'an, so that you may be distressed' due to your excessive sorrow for them and their disbelief, and your regret that they may believe, as His saying: 'So perhaps you will kill yourself with grief.' Distress comes in the meaning of toil. From it is the proverb:

More miserable than a trainer of a horse, meaning that all you have to do is to convey and remind. It is not written upon you that they must believe, after you have not failed in delivering the message and the good admonition. It is said that Abu Jahl and Al-Nadr ibn Al-Harith said to him: 'You are miserable because you have abandoned the religion of your forefathers.' I want to refute that by saying that the religion of Islam and this Qur'an is the path to attaining every success, and the reason for achieving all happiness. What is in it for the disbelievers is misery itself. It has been narrated that he, blessings and peace be upon him, prayed at night until his feet became swollen. Gabriel, peace be upon him, said to him: 'Take care of yourself, for it has a right over you.' I have not seen it this way. In the great supplications of Al-Bayhaqi, it is narrated from Aisha that she said: 'When it was the night of the middle of Sha'ban - and she mentioned a long hadith - in it: 'He kept praying standing and sitting until dawn and until his feet became swollen.' I went to massage them - the hadith - and there is no mention of the words of Gabriel. That is, We did not send it down for you to exhaust yourself in worship and put it through severe hardship. We only sent you with the lenient Hanifiyah. Each of the phrases 'to be miserable' and 'to remind' serves as a reason for the action, except that the first must come with the lam because it is not for the doer of the action being reasoned, so it missed the condition of being in the accusative case. The second may be cut off from the lam and be in the accusative case for meeting the conditions. If you say: 'Is it not permissible to say: We did not send down the Qur'an upon you to be miserable,' like His saying: 'So that your deeds may not be in vain?' I say: Yes, but it is an incidental accusative, like the accusative in 'And Musa chose his people.' As for the accusative in 'to remind,' it is like that in 'I struck Zayd,' because it is one of the five objects which are the foundations and laws for others. If you say: 'Is it permissible for 'to remind' to be a substitute for the position of 'to be miserable?' I say: No, due to the difference of the two genders, but it is in the accusative case as an exception that is cut off, where 'except' means 'but.' It is possible that the meaning is: 'Indeed, We sent down the Qur'an upon you to endure.' It was said by Mahmoud: 'And it is possible that the meaning is: Indeed, We sent down the Qur'an upon you to endure ...' Ahmad said: 'And in this second interpretation, there is a contradiction, as it establishes that misery is a reason for its revelation, contrary to the first, even if the lam is not for causation but for becoming, for example, and there is nothing in it that is customary for Allah, the Exalted, with His Prophet, blessings and peace be upon him, from His prohibition against misery and sadness for them and the constriction of the chest regarding them. The content of this verse is distinct from His saying: 'So let there be no constriction in your chest regarding them,' and 'Perhaps you will kill yourself over their traces,' and 'Let not those who hasten into disbelief sadden you.' There are many similar verses, so the apparent, and Allah knows best, is the first interpretation. The burdens of conveying the message and dealing with the tyrants among the enemies of Islam, fighting them, and other types of hardships and the duties of prophethood, and We did not send you this burdensome and difficult message except to be a reminder. In this case, it is permissible for 'to be a reminder' to be in the accusative case as a state and an object for 'for one who fears,' for one whose matter will end in fear, and for one whom Allah knows will exchange disbelief for faith and hardness for fear. In the accusative case of 'revelation,' there are several views: it could be a substitute for 'reminder' if it is made a state, but not if it is an object because something cannot be reasoned by itself. It could be in the accusative due to an implied 'We revealed,' and it could be in the accusative due to 'We sent down,' because the meaning of 'We did not send it down except as a reminder' is 'We sent it down as a reminder.' It could be in the accusative for praise and specification, and it could be in the accusative by 'fears' as an object, meaning: 'Allah sent it down as a reminder for one who fears the revelation of Allah,' which is a good meaning and a clear grammatical structure. And it is read: 'revelation' in the nominative as a predicate of a deleted subject. What follows 'revelation' up to His saying: 'To Him belong the best names' is an exaltation and glorification of the One who sent it down, due to His actions and attributes. It is not devoid of having its relation either to 'revelation' itself, in which case it serves as a connection to it, or it is deleted, in which case it serves as a description of it. If you say: 'What is the benefit of the shift from the speaker's wording to the wording of the absent?' I say: There are several benefits, one of which is the habit of eloquence in speech and what it gives of beauty and magnificence. Among them is that these attributes are only mentioned with the wording of the absent. Among them is that He first said 'We sent down,' thus glorifying by ascribing it to the singular, the obeyed. Then He mentioned it in the dual form in relation to the One characterized by attributes of greatness and glorification, thus doubling the magnificence in two ways. It is also possible that 'We sent down' is a narration of the speech of Gabriel and the angels who descended with him.

Describing the heavens as high: an indication of the greatness of the power of the One who creates something like them in their height and the distance of their ascent.