[1–6] “In the name of Allah, the Most Compassionate, the Most Merciful. Tā Sīn. These are the verses of the Quran and a clear Book * as guidance and glad tidings for the believers * who establish prayer, give zakat, and have certain faith in the Hereafter. * As for those who do not believe in the Hereafter, We have made their deeds seem fair to them, so they wander blindly. * It is they who will have the worst punishment, and in the Hereafter it is they who will be the greatest losers. * Indeed, you receive the Quran from One who is All-Wise, All-Knowing.”
The Almighty draws His servants’ attention to the greatness of the Quran and refers to it in a manner that expresses its exalted status, saying: “These are the verses of the Quran and a clear Book.” That is, they are the loftiest verses, the strongest proofs, and the clearest and most explicit indications of the most sublime matters sought, the noblest aims, the best deeds, and the purest character traits. They are verses that convey truthful accounts and excellent commands, and prohibit every ruinous deed and blameworthy trait. Their clarity and lucidity to enlightened hearts are like the sun to the eyes. They point to faith and call people to attain certainty. They relate matters of the unseen, past and future, exactly as they occurred and will occur. They call people to know the Magnificent Lord through His most beautiful names, His most exalted attributes, and His perfect actions. They acquaint us with His messengers and devoted servants and describe them so vividly that it is as though we see them with our own eyes.
Despite all this, many people have not benefited from these verses, nor have any of the obstinate been guided by them. Allah has safeguarded them from those whose hearts contain neither goodness, soundness, nor purity. Only those whom Allah has specially favored with faith are guided by them; through them, their hearts become illuminated and their innermost selves purified.
For this reason, He said: “As guidance and glad tidings for the believers.” That is, they guide the believers to follow the straight path and make clear what they should pursue and what they should forsake. They also give them glad tidings of the reward Allah has assigned for being guided to this path.
It may be asked: Since those who claim to possess faith may be numerous, is the claim of everyone who asserts ⦗601⦘ that he is a believer to be accepted, or must evidence substantiate it? The latter is indeed the truth. The Almighty therefore described the believers, saying: “Who establish prayer.” This includes both obligatory and voluntary prayers. They perform its outward actions—its pillars, conditions, obligatory elements, and even its recommended elements—as well as its inward action: reverent humility, which is the prayer’s spirit and essence. This is attained by being mindful of Allah’s nearness and reflecting upon what the worshipper says and does.
“And give zakat”—the obligatory zakat to those entitled to receive it. “And have certain faith in the Hereafter.” Their faith has attained the degree of certainty: complete knowledge that reaches the heart and impels one to act. Their certainty concerning the Hereafter entails that they strive for it to the utmost and remain wary of the causes of torment and the deeds that incur punishment. This is the foundation of all goodness.
“As for those who do not believe in the Hereafter,” who deny it and reject those who came affirming it, “We have made their deeds seem fair to them, so they wander blindly”—bewildered and wavering, preferring Allah’s displeasure to His pleasure. Reality has become inverted for them, so they see falsehood as truth and truth as falsehood.
“It is they who will have the worst punishment”—that is, its most severe, dreadful, and grievous form—“and in the Hereafter it is they who will be the greatest losers.” Loss is confined to them because, on the Day of Resurrection, they will have lost themselves and their families, as well as the faith to which the messengers called them.
“Indeed, you receive the Quran from One who is All-Wise, All-Knowing.” That is, this Quran which is sent down to you, which you receive and learn, comes from One “All-Wise,” who places everything in its proper place and accords it its due rank; “All-Knowing,” who knows the secrets (1) and inward realities of all matters just as He knows their outward aspects. Since it comes from One “All-Wise, All-Knowing” (2), it is known that all of it embodies wisdom and benefits for the servants, coming from the One [who] knows better than they do what serves their welfare.
“When Moses said to his family, ‘Indeed, I have sighted a fire’”—to the end of his story. This means: Remember this noble and distinguished episode in the life of Moses son of Imrān—the beginning of revelation to him, his selection for the divine message, and Allah speaking to him. After remaining in Midian for several years, he departed with his family, traveling from Midian toward Egypt. While en route, he lost his way on a dark, cold night. He therefore said to them: “Indeed, I have sighted a fire,” meaning that he had seen a fire in the distance. “I will bring you news from it” concerning the way, “or bring you a flaming firebrand so that you may warm yourselves.” This shows that he was lost and that he and his family were suffering from intense cold.
“When he reached it, he was called: ‘Blessed is whoever is at the fire and whoever is around it.’” That is, Allah Almighty called to him and informed him that this was a sacred and blessed place. Among its blessings was that Allah made it the place where He spoke to Moses, called him, and commissioned him.
“And glory be to Allah, Lord of the worlds.” He is far above any deficiency or evil being thought of Him. Rather, He is perfect in His attributes and actions.
“O Moses, indeed, I am Allah, the Almighty, the All-Wise.” Allah informed him that He is Allah, who alone deserves worship and has no partner, as stated in the other verse: “Indeed, I am Allah. There is no deity except Me, so worship Me and establish prayer for My remembrance.” “The Almighty”—He who has subdued all things and to whom every creature has submitted. “The All-Wise” in His command and creation. Part of His wisdom was that He sent His servant Moses son of Imrān, whom Allah knew to be fit for His message, revelation, and speech. By virtue of His might, you may rely upon Him and need not feel daunted by standing alone, by the multitude of your enemies, or by their tyranny. Their forelocks are in Allah’s hand, and their movements and stillness are governed by Him.
“And throw down your staff.” He threw it down. “When he saw it writhing as though it were a swift snake”—that is, a male snake, quick in movement—“he turned and fled without looking back,” terrified by the snake he saw, as dictated by human nature. Allah said to him: “O Moses, do not fear.” In the other verse He said: “Come forward and do not fear; you are safe.” “Indeed, the messengers do not fear in My presence,” because everything feared falls within His decree and predestination, His governance and command. Those whom Allah has specially chosen for His message and selected for His revelation should fear none but Allah, especially when they are drawn still nearer to Him and honored by being addressed by Him.
“Except one who did wrong and then replaced evil with good.” Such a person has reason to fear and feel apprehensive because of the wrong he committed and his prior offense. As for the messengers, what reason have they for apprehension or fear? Yet even one who wronged himself by disobeying Allah, then repented and returned to Him, replacing his evil deeds with good ones and his disobedience with obedience, will find Allah Forgiving and Merciful. Let no one despair of His mercy and forgiveness, for He forgives all sins and is more merciful to His servants than a mother is to her child.
“Insert your hand into the opening of your garment; it will emerge white, without harm”—neither leprosy nor any defect, but a whiteness whose radiance dazzles those who behold it. “As part of nine signs to Pharaoh and his people.” These two signs—the staff turning into a moving snake and his hand being drawn out of ⦗602⦘ the opening of his garment and emerging white—were among nine signs with which he was to go and call Pharaoh and his people. “Indeed, they have been a defiantly disobedient people.” They departed from obedience through their polytheism, insolence, domination of Allah’s servants, and unjust arrogance upon the earth.
Moses (peace be upon him) therefore went to Pharaoh and his chiefs, called them to Allah Almighty, and showed them the signs.
“When Our illuminating signs came to them”—radiant signs that pointed to the truth and by which it could be seen, just as the eyes see by the light of the sun—“they said, ‘This is manifest sorcery.’” It was not enough for them merely to call it sorcery; they even said that it was “manifest”—plain for everyone to see. This is among the most astonishing of wonders: illuminating signs and radiant lights were classed among absurdities and the most blatant forms of sorcery! Is this anything but the grossest obstinacy and most brazen sophistry?