﴾1﴿ Taa-Haa
﴾2﴿ Maaa anzalnaa 'alaikal Qur-aana litashqaaa
﴾3﴿ Illaa tazkiratal limany yakhshaa
﴾4﴿ Tanzeelam mimman khalaqal arda was samaawaatil 'ulaa
﴾5﴿ Ar-Rahmaanu 'alal 'Arshis tawaa
﴾6﴿ Lahoo maa fis samaawaati wa maa fil ardi wa maa bainahumaa wa maa tahtassaraa

﴾1﴿ Ta Ha
﴾2﴿ We did not reveal the Quran to you to cause you distress
﴾3﴿ Except to be a reminder for those who fear (Allah)
﴾4﴿ Revealed by the One who created the earth and the lofty heavens
﴾5﴿ He is the Most Compassionate, established upon the Throne
﴾6﴿ To Him belongs whatever is in the heavens, whatever is on the earth, whatever is between them, and whatever is beneath the moist soil

This Surah is also called Kalim.
Relevancy: This relates to the previous Surah, in which the Oneness of Allah was proven along with responses to doubts. Now, in this Surah, encouragement and motivation are given for calling and preaching this message. Also, in the last verse of Surah Maryam, the destruction of the denying nations was mentioned briefly — in this Surah, an example of that is given through the incident of Pharaoh and his people.
Claim of this surah: It is encouragement for the call to the Oneness of Allah, along with the affirmation of His Oneness. There are six verses of encouragement, and the incident of Musa (peace be upon him) and the magicians after their acceptance of faith is also for encouragement.
Summary of the surah: In this Surah, there are two parts. The first part is up to verse 98. In this section, there is an introduction up to verse 8, in which there is encouragement for the call (to faith) in verses 2 and 3 — and five rational proofs along with the claim of the Oneness of Allah. The incident of Musa (peace be upon him) is mentioned for encouragement.

[1] This verse is among the disjointed letters (Muqattaʿat) — its discussion has passed previously. In the narration of Ibn Jubayr, it is mentioned that it means "O man" (O brave man), and in the language of the Quraysh, it has also been used with this meaning.
[2,3] In these two verses, there is encouragement and motivation for the preaching of the Noble Quran — meaning that the purpose of the Quran’s revelation is to give reminder and advice. Its purpose is not hardship or burden, nor to cause misery (litashqā). The word litashqā is derived either from shaqat (to toil) or shaqāwah (misery). The phrase liman yakhshā is mentioned as a reason, because benefiting from the Quran depends on reverence and turning to Allah in humility.
[4] In this verse, the greatness of the Book of Allah, the Exalted, is mentioned — and it is the first rational proof for the Oneness of Allah by mentioning the creatorship of Allah, the Exalted.
[5] This is the second proof, through mentioning the attribute of Allah’s Mercy (Ar-Rahman) and His being above the Throne. The meaning of istawa and Arsh is clear — that He is above the Throne, and the Throne is above the heavens. However, its how (kayfiyyah) bears no resemblance to any creation. This is the belief of all the righteous predecessors (Salaf Salihin) and the leading jurists (Imams of Ijtihad). It is narrated from Imam Abu Hanifah (may Allah have mercy on him) that if someone says, “I do not know whether my Lord is in the heavens or on the earth,” such a person has committed disbelief, because Allah the Exalted says: (Ar-Rahman has established Himself above the Throne). This is mentioned in Fiqh al-Akbar and Aqidah Tahawiyyah. It is also narrated from Imam Malik (may Allah have mercy on him) that he said: Istawa is not unknown (i.e., its meaning is known), its modality is beyond comprehension, believing in it is obligatory, and questioning it is an innovation (bid‘ah).
[6] This is the third proof for the Oneness of Allah — the meaning is that the control of the entire universe belongs exclusively to Allah, the Exalted. (ath-tharā) refers to moist soil, meaning that even what lies beneath the seventh earth — Allah, the Exalted, has knowledge of it and control over it.