Tafsir of Ta-Ha 20:11

Qira'at (Readings): Abu 'Amr and Ibn Kathir read annī (أنّي) with a fatḥah, meaning: "He was called that 'I am your Lord'." The others read it with a kasrah (innī), meaning: "He was called, and it was said: 'O Moses'," or because the act of calling is a type of speech, so it is treated as such.

Exegesis: The repetition of the pronoun in innī ana rabbuka (Indeed, I am your Lord) is to emphasize the indication, verify the knowledge, and dispel any doubt. It is narrated that when he was called, Moses asked: "Who is the speaker?" God Almighty said to him: "Indeed, I am your Lord." It is said that Iblis whispered to him: "Perhaps you are hearing the speech of a devil." Moses replied: "I knew it was the speech of God because I heard it from all six directions and with all my limbs."

It is narrated that when he arrived, he saw a green tree, from bottom to top, appearing as if it were a white, piercing fire. He heard the glorification of the angels and saw a great light, so he became afraid and bewildered. Then, tranquility was cast upon him, and he was called. The tree was a boxthorn ('awsajah). It is said that whether he approached or retreated, the sound he heard did not change. Ibn Ishaq says: When he approached, it retreated from him; when he saw that, he turned back and felt fear in his heart. When he intended to leave, it drew near to him, and then he was spoken to.

Regarding the command to remove his sandals: It is said he was commanded to remove them because they were made of the hide of a dead, untanned donkey (according to al-Suddi and Qatadah). Others say it was so he could touch the valley with his feet, seeking its blessing. Others say it was because being barefoot is an act of humility before God; hence, the predecessors would circumambulate the Ka'bah barefoot. Some considered entering the mosque with sandals a grave matter, and if it happened, they would give charity. The Quran indicates that this is a sign of respect for the place, honoring it, and sanctifying its holiness. It is narrated that he removed his sandals and threw them behind the valley.

Ṭuwā (طوى) is read with both dammah and kasrah, and as both indeclinable and declinable, depending on whether it is interpreted as a place or a tract of land. It is said it was called twice, like the word thannā (doubled), meaning he was called twice, or the valley was sanctified time after time.

"And I have chosen you": I have selected you for prophethood. Hamza read it as wa-innā ikhtarnāka (And We have chosen you).

"For what is revealed": Meaning: for that which is revealed, or for the revelation itself. The lam (preposition) relates to "listen" or to "I have chosen you."

"For My remembrance" (li-dhikrī):

1. To remember Me, for My remembrance is that I am worshipped and prayed to.
2. To remember Me within it (the prayer), as prayer encompasses various forms of remembrance (Mujahid).
3. Because I mentioned it in the scriptures and commanded it.
4. So that I may mention you with praise and commendation, and grant you a truthful tongue (reputation).
5. For My remembrance exclusively, not mixing it with the remembrance of others.
6. For the sincerity of My remembrance and seeking My countenance, without showing off or intending another purpose.
7. To be one who remembers Me and does not forget, as is the way of the sincere who keep the remembrance of their Lord in their minds and direct their efforts and thoughts toward Him. As He said: "Men whom neither merchandise nor sale beguiles from the remembrance of Allah" (24:37).
8. For the times of My remembrance, which are the times of prayer, as in: "When you have finished the prayer, remember Allah, standing and sitting" (4:103). The lam here is like saying: "I came to you at such-and-such a time."

Regarding the verse: "He says, 'Oh, I wish I had sent ahead [good deeds] for my life'" (89:24), it has been interpreted as remembering the prayer after forgetting it, based on the Prophet's saying: "Whoever sleeps through a prayer or forgets it, let him pray it when he remembers it." The correct phrasing should have been li-dhikrihā (for its remembrance), as the Prophet said: "When he remembers it." Those who struggle to explain this say: "When one remembers the prayer, he has remembered God." Or, it implies an omitted noun: "For the remembrance of My prayer." Or, it is because remembrance and forgetfulness are, in reality, from God Almighty. The Prophet (peace be upon him) read it as lil-dhikrā.