Ta-Ha طه

When Grief Overwhelms

Surah Taha: 1-8

To read this in google docs, please click here. Google docs provide a better reading experience for this passage.

🔶🔷

Surah Taha was revealed in Makkah, before the migration to Madinah. The 10 years that the Prophet spent in Makkah were the harshest and most brutal of his life. From being tortured, shunned aside, persecuted, mocked, driven to seclusion, forced to live in an isolated mountain pass with no food or water, to losing his uncle Abu Talib and finally his beloved wife Khadijah who died due to lack of food and water as the Makkans had imposed a social and economic boycott on him and the Muslims which prevented food and water from reaching them. All of this combined with the burden of revelation, guiding others and taking the responsibility of the Muslims. The Prophet was in extreme pain and suffering because of this. We need to remember that he was a human being like us. People these days easily forget this. He was a human being like us, who felt what we feel, who became sad and happy like us.

This Surah consoles him and gives him the remedy and cure to his pain. This is also a message to us. In any difficulty, hardship and grief, you can turn to the cure Allah gives in this Surah and be satisfied just like the Prophet.

Throughout this Surah you will notice the word Zikr come up again and again. Pay close attention to it as that word is the key that unlocks the message of this Surah.

The Surah, like many others in the Quran, is extremely melodious, poetic and rhythmic. Every single verse of this Surah ends with the same letter - Alif Maqsurah - ى. This rhythm and style is lost in translations. It is impossible to translate any surah of the Quran let alone a Makki surah such as this one while also retaining its rhythmic style, beauty and eloquence.

The Surah starts with this

طه

Ta Ha

مَآ أَنزَلْنَا عَلَيْكَ ٱلْقُرْءَانَ لِتَشْقَىٰٓ

We did not send the Quran on you to make you suffer

إِلَّا تَذْكِرَةًۭ لِّمَن يَخْشَىٰ

But only as a Tazkirah for him who has Khashiya

تَنزِيلًۭا مِّمَّنْ خَلَقَ ٱلْأَرْضَ وَٱلسَّمَـٰوَٰتِ ٱلْعُلَى

A gradual revelation from Him who purposefully formed the Earth and the highest heavens

ٱلرَّحْمَـٰنُ عَلَى ٱلْعَرْشِ ٱسْتَوَىٰ

Rahman! Above the throne He rose!

لَهُۥ مَا فِى ٱلسَّمَـٰوَٰتِ وَمَا فِى ٱلْأَرْضِ وَمَا بَيْنَهُمَا وَمَا تَحْتَ ٱلثَّرَىٰ

His is that in the heavens and that in the earth and that between them and that beneath the moist soil

وَإِن تَجْهَرْ بِٱلْقَوْلِ فَإِنَّهُۥ يَعْلَمُ ٱلسِّرَّ وَأَخْفَى

Though you may announce any saying, He still knows the deepest secret and the Akhfaa

ٱللَّهُ لَآ إِلَـٰهَ إِلَّا هُوَ ۖ لَهُ ٱلْأَسْمَآءُ ٱلْحُسْنَىٰ

Allah! No God but He! His are the most beautiful names and descriptions.

🔶🔷

طه

Ta Ha

Every Quranic Surah that begins with the letter Ta such as this one has the story of Prophet Musa and his miracle of turning his staff into a snake without exception. If you look at the letter Ta, it looks like a snake coiled around a rod.

The letter Ha only occurs in two Surahs; Surah Maryam and this one. Both of these Surahs have the word Zikr (Strength and Strong and effective reminder) repeated several times making it the central point around which the meaning and theme of both Surahs revolve.

So from the letters Ta Ha, we can deduce that this Surah will contain the mention of Prophet Musa and his miracle and will have Zikr as its central theme. If I were to give the letters Ta Ha a meaning, it would be Remember Musa.

The Next Ayah serves as an indication of the theme of the Surah. 

🔶🔷

مَآ أَنزَلْنَا عَلَيْكَ ٱلْقُرْءَانَ لِتَشْقَىٰٓ

We did not send the Quran on you to make you suffer

🔶🔷

This surah was revealed at a point of severe pain and distress for the Prophet which was because of the Quran. People persecuted him because they wanted him to stop preaching it to them but the Quran ordered him to continue. This ayah gives a clear indication of such.

The word Shaqiyy has been translated as suffering. There is something important to note about this word that will be highlighted at the end of this entire passage.

It comes from the root Sheen Qaaf Waw which was used in the following ways:

• For a camel that exerted itself greatly to continue walking
• War
• Extreme Fatigue
• Hardship or difficulty that consumes a person's utmost strength.

The central meaning is maximum, extreme and utmost exertion and effort. (Mu’jam Ishtiqaaqi)

So it is not just any suffering, it is the suffering that drives you to your very limits.

Keep this in mind as this will come up at the end.

🔶🔷

إِلَّا تَذْكِرَةًۭ لِّمَن يَخْشَىٰ

Only as a Tazkirah for him who has Khashiya

🔶🔷

Allah did not send the Quran to cause the Prophet to suffer but only as a Tazkirah for those who have Khashiya

Linguistic Breakdown of the Word Tazkirah

Just looking at the linguistics, the letters Zaad Kaaf Ra form the root of the word Tazkirah. These three letters form the word Zikr at its base form. The word Zikr will be repeated throughout the Surah and is the main central point around which this Surah revolves.

The root of the word Tazkirah - Zaad Kaaf Ra was used in the following ways:

• Male gender
• A very sharp and strong axe
• A sword with strong and hard iron
• Heavy pouring rain

The central meaning is strength and firmness in something that allows it to penetrate and persist like the strong sword and axe which allow it to penetrate objects, the heavy rain that persists; and men are generally stronger than women. (Mu’jam Ishtiqaaqi)

So the first root meaning is strength

From this comes the word Zikr which means to mention something verbally or to remind. But it is not just any mention or reminder, it is a strong and effective reminder or mention of something that penetrates the heart of the person who is being reminded. I can mention something to you ineffectively or in an improper manner but when I mention it in such a strong and effective way that it penetrates your heart and affects you, it is Zikr.

And so the second root meaning is a strong and effective verbal mention or reminder of something.

The pattern of the word Tazkirah is used to denote place, instrument, or source of the action. Going by the first root meaning of strength, it would mean that the Quran is a source of strength and if we take the second root meaning, it would mean that the Quran is a source of strong and effective reminder. The source of such strong and effective reminders of the innate nature and Fitrah of human beings that it penetrates the hearts and affects the listener.

So the two meanings of this root are strength and strong and effective verbal mention or reminder. We can combine the two. When the Quran is verbally mentioned or recited or when you are reminded of the Quran, it strengthens and changes you because of its deep and strong effect.

Not the word Khashiya. It comes the root Kha Sheen Alif which was used as follows:

• Low quality dates
• Dry plants
• Crops blackened by frost

The central meaning is internal dryness and roughness due to the departure of moisture. The root meaning involves a change of state as with the dates that went bad, healthy plants becoming dry and good crop becoming black.

(Mu’jam Ishtiqaaqi)

Dates that were once healthy became dry. Plants that were healthy withered. Crops that were once lush became black. The Prophet that used to be happy has become sad.

 The root meaning of the word Zikr is strength. This Quran was not sent to cause you suffering but it was only sent as a source of strength and comfort for the grieved, overwhelmed and for the suffering like the Prophet.

This is the central point of this Surah and the Surah will now live up to this. It will serve to provide comfort, strength and peace to the grieved and overwhelmed.

🔶🔷

تَنزِيلًۭا مِّمَّنْ خَلَقَ ٱلْأَرْضَ وَٱلسَّمَـٰوَٰتِ ٱلْعُلَى

A gradual revelation from Him who purposefully formed the Earth and the highest heavens

🔶🔷

The Quran was revealed slowly and gradually not all at once. The word Khalq - from the root Kha Laam Qaaf - is normally translated as creating in every translation of the Quran but it is not so. Creation implies bringing something into existence from nothing. There are other words for this in the Quran such as Fatir and Badee’ (بديع) which mean to create something from nothing. Both of these words are names of Allah but Khalq means to mold or shape materials into something new. Its root Kha Laam Qaaf was used as such:

• Cutting and shaping leather to make a flask
• Digging the ground to make a well
• Gathering of clouds in preparation of rain
• Smoothing an arrow to make it perfectly straight for forceful launch

The core meaning is to prepare something new from raw materials.

(Mu’jam Ishtiqaaqi)

Allah took certain raw materials, shaped and molded them to form the Earth. The raw materials were created by Him from nothing but the Earth and the Heavens were a result of Him taking certain raw materials and then using these raw materials to form the Earth and the Heavens.

This implies purpose. The Earth was dug to form a well, the arrow was smoothed to make it more forceful and penetrable, the leather was shaped to make a flask. These new objects that were formed, all were formed for a purpose. The well so that people can drink from it, the arrow was smoothed to make it more forceful, the flask is used to store water. 

Similarly the Earth and the Heavens were created for a purpose. Allah could have said “A gradual revelation from Allah” in the ayah but he mentioned the formation of Earth and the Heavens for a purpose. In the previous verse, he mentioned the purpose of sending down the Quran was to strengthen and comfort the sad and grieved not to cause them pain. He emphasizes that just like the revelation of the Quran, everything Allah does, is for a purpose. Nothing is void of a purpose. From the very highest heavens to the earth, everything was created for a certain purpose. This also implies that every created thing has a role that it needs to fulfill. The well, the flask and the arrow all served a specific role. So do the heavens and the earth and all in them.

But what is their role and purpose? It is not mentioned. But something will be said about it in the next verse that a sorrowful and grieved person would want to hear.

🔶🔷

ٱلرَّحْمَـٰنُ عَلَى ٱلْعَرْشِ ٱسْتَوَىٰ

Rahman! Above the throne He rose!

🔶🔷

The word Rahman is an exclusive name of Allah and in some places of the Quran, it is substituted with the name of God, Allah itself. It is not permissible to call anyone but Allah, Rahman. Doing so constitutes disbelief.

Rahman comes from the root Ra Ha Meem which literally means the womb of the mother. For a detailed breakdown, please refer to what I wrote in Fatihah, I will just summarize. A mother loves her child unconditionally despite undergoing severe pain and discomfort during pregnancy and almost dying during childbirth yet she still loves her child with no regards. The concept is of deep, unflinching and unconditional love. If you add the letters Alif and Noon at the end of the three root letters, it becomes Rahman which makes the love and care even more intense, occurring in the present as we speak but temporary i.e it is only in this world and not in the hereafter. 

Allah could have said “ Allah! Upon the throne He rose!” but instead he used the word Rahman; the strongest possible word in Arabic to denote love, care and mercy.

In the previous ayah Allah said that he formed, molded and created everything with a purpose and the created object has a specific role and purpose to fulfill as well. He does not inform us of the purpose but instead He only mentions that the one who created everything, and gave everything its purpose, is the most loving, the most caring and the most kind being imaginable. Hence, the purpose and role of everything he has created, is rooted in love.

Also, from where does the Quran come? From Allah - from the highest heavens down to the earth. The creation of everything is rooted in love and so is the sending down of the Quran to the Prophet. Allah did not send it down to cause you pain. Rather, this is an act of love. The Quran says in Surah Hud verse 119:

“But the one to whom God showed love and care. (literally Rahmah - the same root as the word Rahman) And for that, did He create them ....”

Above the throne He rose. This is a declaration of kingship and kingdom. The throne belongs to the king. Allah is the king. The throne is His. Everything is under his dominion. He has power over everything. He is above all.

Imagine yourself in a dilemma. Someone is sympathetic towards you, cares for you and wants you to come out of your trouble but as with most people, they do not have the power to get you out of it. The problem is not that people are not sympathetic to you, it is just that they lack the power to get you out of your pain.

Allah deeply loves and cares about you and He has the power to get you out of your pain as well. The perfect combination.

🔶🔷

لَهُۥ مَا فِى ٱلسَّمَـٰوَٰتِ وَمَا فِى ٱلْأَرْضِ وَمَا بَيْنَهُمَا وَمَا تَحْتَ ٱلثَّرَىٰ

His is that in the heavens and that in the earth and that between them and that beneath the moist soil

🔶🔷

This is again a declaration of his power and kingship. 

Notice Allah mentions moist soil. Why say moist earth? Why not just say soil?

When the soil is moist, it means it has been watered. What is beneath the moist soil? The seed. If the soil has been watered, the water will seep through and make its way to the seed as well. When that happens, a new plant will eventually grow. Above in verse 3, we mentioned the root meaning of the word Khashiya had to do with dried up and wasted plants and vegetation. This plant has dried up and is no more but the seed of a new plant is already being watered. He will replace the withered plant with a new one. He will replace your sorrow with happiness. He will replace the dry plant with a new lush green plant; the broken heart with a joyful one. And very soon too; because the soil beneath which the seed of this new plant rests, is already moist. He is already watering it.

The soil was mentioned as being moist to indicate that comfort is near.

🔶🔷

وَإِن تَجْهَرْ بِٱلْقَوْلِ فَإِنَّهُۥ يَعْلَمُ ٱلسِّرَّ وَأَخْفَى

Though you may announce your word, He still knows the deepest secret and the Akhfaa

🔶🔷

Some grammatical aspects to be noted:

• The previous ayah mentioned the absolute power and rule of Allah and this ayah carries the theme forward. A king who is present at all times and knows the deepest secrets of his subjects.
• 
  
• The ayah is structured as a conditional clause. A literal translation of it would be
• 
  

“If you announce your word, then He knows the deepest secret and what is more yet barely hidden.”

•  Like how we normally say - If you do this then this will happen. But here it does not convey condition, it is only rhetorical. It is a well known concept in Balagha in which it is used to emphasize what is being said; not to create a condition. In a nutshell, Allah could have said He knows the deepest secret and what is more hidden plainly. But since he wanted to emphasize that He truly knows it, he said it this way. Hence I translated it as “Though you may announce your word…” instead of translating it literally.

• The sentence - If you announce your word - is an interjected clause. (I’tirad) The normal flow of speech in this passage is as such:

His is that in the heavens and that in the earth and that between them and that beneath the moist soil

He knows the deepest secret and the Akhfaa

Allah! No God but He! His are the most beautiful names and descriptions.

The passage is about God's power and capability. The sentence - If you announce your word - is interjected. In Arabic, this has a number of purposes, one of which is for the sake of emotions. It interrupts the flow of speech to insert something that conveys certain emotions and feelings. In this ayah, the emotion it conveys is understanding and love, consistent with the overall theme of the whole passage. When someone is in pain, he sometimes expresses his pain in words but there are some things he is not comfortable bringing to his lips. To Allah, both are the same. If you express your pain He knows it, and if you hide it within you, He still knows it. He fully understands your pain, all aspects of it, what you make apparent and what you hide both. When someone is in deep sorrow, the first thing he desires is for others to understand him and how he feels. By saying that Allah knows both the visible and hidden aspects of your pain, Allah is saying that he fully understands you; and you do not even have to verbally express your feelings. It is like the situation when you are crying from pain and a person comes and sits beside you, puts his hand over your shoulder and says- “It's okay. I understand. You do not have to say it.” This ayah is a loving way to comfort the grieved.

But there is more. We would naturally divide such feelings into two parts, one which we announce and one which we keep to ourselves; but Allah by Himself, will introduce a third type , again as an act of deep love and care.

The ayah says. Though you may announce a word, He still knows the deepest secret and the Akhfaa. The word Sirr is translated as deepest secret. It comes from the root Seen Ra Ra which was used for the deepest point of a pool or basin, a hollow tube, fine rootlets of truffles that stretch deep underground, for the crescent moon that vanishes at the end of the month etc, The central meaning revolves around depth and concealment. Something hidden or concealed deep within - a secret. 

So the word Sirr means a deep and intimate secret, hidden and concealed from others. But the word Akhfaa also means a secret! There is only just a subtle difference between the two words. 

The word Akhfaa comes from the root Kha Fa Ya which was used for 

• Dim flashes of lightning, appearing weakly and intermittently inside the clouds
• The feathers under the wing of a bird.
• A garment worn by a bride over her dress to conceal it.

The root meaning is for something to become hidden or concealed but not entirely. Something weakly hidden, partially veiled and subtly perceptible; like the dim flashes of lightning within the clouds, the feathers under the wing of a bird which become concealed when the bird folds its wings and dress of the bride which can become exposed sometimes if the garment sways left or right. (Mu’jam Ishtiqaaqi)

Sirr is something completely hidden. Akhfaa is something hidden but not completely.

There is another problem. The word Akhfaa is in the superlative. There is something hidden but not completely. What can be the superlative of such a thing? It is the maximum extent to which you can hide it. There is something that cannot be concealed completely but there is a maximum limit or extent to which you can conceal it. Think of it like hiding something by 99%. It cannot be hidden 100% and so the maximum percentage by which you can hide it is 99%.

So what does Akhfaa mean? There is pain that you announce. Then there is pain that you keep deeply hidden within you (Sirr). Then there is Akhfaa. Pain so intense that you can try your best to keep it hidden and concealed within you but you just cannot. Sometimes, in some subtle ways, it comes out against your will. 

It can come out in the form of 2 - 3 tears that come out despite you trying to hold them back. In the form of soft groans, sighs, wails, murmurs, gasps, whimpers, or as sadness on your face, or in the way you walk, in the form of dead eyes, or your head hanging down etc. This is a pain that is too much for the person. The reason why the word Akhfaa is in the superlative is because the person tries his very best to hide it, but cannot. If it had not been in the superlative, it would have meant pain which naturally comes out with no effort involved to keep it hidden,

This means that the pain is extremely intense. Even though the person wants to hide, and tries his best to hide it, he cannot. It is the most intense form of pain a human being can experience.

In verse 2, we mentioned that the word used for suffering did not mean just any suffering, it meant a suffering that pushed a person to his utmost limits. The word Akhfaa implies a suffering that one cannot hide even though he tries his best to; the most intense form of suffering. They are both the same. This ayah connects the whole passage together.

Contextual Meaning of the Passage so Far

Allah says he recognizes and knows your pain. He also understands it is getting too much for you. He describes Himself with the qualities of extreme love and care in this passage. By using the word Rahman, he is saying that He is more loving than a loving mother to her child. He understands you and your pain. And He also understands that the pain is getting so much that you cannot hide it even though you want to. But the earth is already moist. You have withered and become dry, but He is already watering the seed of a lush new green plant for you. The seed of your comfort and happiness is already being watered, it is already being grown. Allah understands and he will provide you comfort, and comfort is near; He is already watering the seed of relief. 

He concludes the passage with this:

🔶🔷

ٱللَّهُ لَآ إِلَـٰهَ إِلَّا هُوَ ۖ لَهُ ٱلْأَسْمَآءُ ٱلْحُسْنَىٰ

A

llah! No God but He! His alone are the most beautiful names and descriptions.

��🔷

First Allah says that there is no God beside Him. There is no God who can overpower Him. There is no entity who can override His will. He is already watering the plant of your relief and there is no one who can stop the water flow. 

The Prophet was facing hostility, persecution and pain from the people around him. Allah says there is no God beside Him. There is no one who can stand in His way. He will give you relief and victory and nobody can do anything about it. These people who persecute you are powerless and helpless before Him. So do not be worried. The one who owns all power is with you.

The word Ism is translated as names and descriptions. It means more than that. It comes from the root Alif Seen Meem which means the highest or topmost part of something. When referring to qualities, it means the most prominent quality of someone that is taken as his distinguishing feature. (Mu’jam Ishtiqaaqi)

For example, our Prophet was known as Sadiq and Ameen - Truthful, and Trustworthy. He had other qualities as well. He was kind, gentle, used to help the poor etc; but he was famous among people because of his Truthfulness and for being trustworthy. People gave more importance to these two qualities of his than others. These were his hallmark qualities. Sadiq and Ameen were his Ism - his most prominent qualities.

We call every name of Allah as Ism. That is because Allah is unique and these names and qualities belong only to Him. Every single name of Allah, every single attribute of Allah,is unique to Him apart from everybody else. Every name of Allah, every quality of Allah, is Ism - it sets Him apart.

After hearing what came before this ayah in this passage, would this ayah not be the natural reaction of the suffering person? The way Allah comforts in this passage is truly beautiful and unique. The way He expresses His love, and the way He expresses His understanding of the feelings and pain of the sorrowful person is truly beautiful. I would say after hearing this passage, the sad person would naturally say:

His are the most beautiful names and descriptions.

The most beautiful names and attributes belong to Him. He is loving, caring and generous. He brings comfort to the weak and suffering. Nobody can change that. There is no other being who can stand in His way.

Explained together with Ayah 1. Please click here to visit the Tafsir of the whole passage.

Explained together with Ayah 1. Please click here to visit the Tafsir of the whole passage.

Explained together with Ayah 1. Please click here to visit the Tafsir of the whole passage.

Explained together with Ayah 1. Please click here to visit the Tafsir of the whole passage.

Explained together with Ayah 1. Please click here to visit the Tafsir of the whole passage.

Explained together with Ayah 1. Please click here to visit the Tafsir of the whole passage.

Explained together with Ayah 1. Please click here to visit the Tafsir of the whole passage.

To read this in google docs, please click here.

Google docs offer a better reading experience for this passage.

Where Comfort Lies

Surah Taha: 9- 14

🔷🔶

 The surah continues and will now mention the story of Musa with God on the Mountain. This conversation has the answer we are seeking. How to find comfort in pain and hardships? It is answered in this passage.

وَهَلْ أَتَىٰكَ حَدِيثُ مُوسَىٰٓ

Did the news of Musa come to you?

إِذْ رَءَا نَارًۭا فَقَالَ لِأَهْلِهِ ٱمْكُثُوٓا۟ إِنِّىٓ ءَانَسْتُ نَارًۭا لَّعَلِّىٓ ءَاتِيكُم مِّنْهَا بِقَبَسٍ أَوْ أَجِدُ عَلَى ٱلنَّارِ هُدًۭى

When he saw a fire, he said to his family “Wait here for I am drawn to a fire. I may bring you a torch from it or find guidance at the fire.”

فَلَمَّآ أَتَىٰهَا نُودِىَ يَـٰمُوسَىٰٓ

Then when he finally came to it he was called out - Musa!

إِنِّىٓ أَنَا۠ رَبُّكَ فَٱخْلَعْ نَعْلَيْكَ ۖ إِنَّكَ بِٱلْوَادِ ٱلْمُقَدَّسِ طُوًۭى

Indeed I alone am your Master. Remove your sandals for you are in the sanctified valley of Tuwa

وَأَنَا ٱخْتَرْتُكَ فَٱسْتَمِعْ لِمَا يُوحَىٰٓ

I have chosen you for the good in you; so listen closely to what is revealed

إِنَّنِىٓ أَنَا ٱللَّهُ لَآ إِلَـٰهَ إِلَّآ أَنَا۠ فَٱعْبُدْنِى وَأَقِمِ ٱلصَّلَوٰةَ لِذِكْرِىٓ

Indeed, I am Me/I am who I am. Allah.

So give Ibadah to me and Establish the Salaat for my Zikr

وَهَلْ أَتَىٰكَ حَدِيثُ مُوسَىٰٓ

Did the news of Musa come to you?

🔷🔶

To say this in the form of a question is again for the purpose of showing kindness and love. It is like the situation when you are sitting down crying, a person comes and sits beside you, puts his hand over your shoulder, comforts you and then lovingly says, ‘did the story of Musa come to you?’ It is better than saying ‘listen to the story of Musa’ because it is a more loving and kind manner of speech. 

There is something in the story of Musa which will comfort the grieved and sorrowful.

🔷🔶

إِذْ رَءَا نَارًۭا فَقَالَ لِأَهْلِهِ ٱمْكُثُوٓا۟ إِنِّىٓ ءَانَسْتُ نَارًۭا لَّعَلِّىٓ ءَاتِيكُم مِّنْهَا بِقَبَسٍ أَوْ أَجِدُ عَلَى ٱلنَّارِ هُدًۭى

When he saw a fire, he said to his family “Wait here for I am drawn to a fire. I may bring you a torch from it or find guidance at the fire.”

🔷🔶

Musa said that he is drawn to the fire. Most translations translate it as “I have seen a fire’ but this is incorrect. The word used is Uns which is the feeling of comfort and happiness one feels when he is in the company of someone he or she loves. From the same root comes the word Insaan - Human being. Human beings are social creatures who desire love and companionship.

Musa felt comfort from the fire. Sometimes in our lives, when we just think about doing something, we feel good, as if our chest opens up. This is what Musa felt. He sees a fire in the middle of a dark night. One would naturally be afraid of approaching it because the first obvious conclusion is that there is a person by the fire and you would be cautious of approaching strangers in the middle of the night in an unknown valley. But Musa felt comfort emanating from the fire. The thought and idea of him going up to the fire despite the danger involved expanded his chest comfortably.  This will come up later so keep this in mind.

🔷🔶

فَلَمَّآ أَتَىٰهَا نُودِىَ يَـٰمُوسَىٰٓ

Then when he finally came to it he was called out - Musa!

🔷🔶

Notice the word ‘finally.’ We will cover it later on why it is here. 

The verb of calling (نُودِيَ / “he was called”) is constructed in the passive voice to increase suspense and curiosity about the story. The ambiguity of the caller makes the listener eager to know who is speaking. Then, when the verse suddenly reveals in the next verse:

“Indeed, I alone am your Master” 

the listener realizes that the one calling is Allah Himself — and this realization deeply impacts the soul.

The use of the passive voice also helps vividly portray the scene, where Musa is called by an unknown voice, which is why the verb is narrated in the passive form.

Through this call, Musa understood that the words were being directly addressed to him by Allah Himself — because the voice was unfamiliar and extraordinary.

🔷🔶

إِنِّىٓ أَنَا۠ رَبُّكَ فَٱخْلَعْ نَعْلَيْكَ ۖ إِنَّكَ بِٱلْوَادِ ٱلْمُقَدَّسِ طُوًۭى

Indeed I alone am your Master. Remove your sandals for you are in the sanctified valley of Tuwa

🔷🔶

There are a couple of interesting things here which I will just briefly mention. First is the sentence. “I alone am your Master.” If I were to get very literal about it, I could translate it as  “I am Me, Your Master” or also as - “ "I am who I am, Your Master.” 

This will again be repeated a couple verses down but there it is even more explicit. Now this sentence ‘I am Me, your Master’ or “I am who I am. Your Master’ does not seem to make sense, but in the Hebrew Bible, in Exodus 3:14, in the same incident when God speaks to Musa, this is literally what he calls Himself. He calls Himself Ehyeh Asher Ehyeh - I am who I am.

This is also the case with the word Tuwa which literally means to fold up or pile. It is a mountain of piled up blessings, blessings on top of blessings. This root meaning has connections to certain Midrashic interpretations of Mount Sinai but also to the incident of the promised land being folded under Jacob in the Torah. 

The Quran contains many such instances. Sometimes, the Quran quotes the Torah directly. For example, the unique word the Quran uses for “testing” Ibrahim in Baqarah has the same dual meaning in both Hebrew and Arabic of testing and also blessing. The Quran will many times translate the names of Prophets and certain other people which are of Hebrew origin, such as Ibrahim (where it will quote the passage in Genesis), Dawud (Surah Saad), the mother of Musa (Surah Qasas) among others. In Aal Imran, it will literally, word for word, quote the Talmud to slam the Jews. The Quran knows what it's talking about and it knows the Hebrew Bible very well as well as Jewish theology because some of the Jewish beliefs criticized in the Quran are not disclosed to the public by their religious authorities, even to this very day.

On a side note, I will  just mention one point. The lands God promised to Ibrahim in the Torah after the test of slaughtering his child, have never been occupied by the Jews in their entire history for over 2,000 years. These are the lands they call Greater Israel. Yet, the Muslims occupied all the lands promised to Ibrahim within 10 years after the death of our Prophet Muhammad. This is one of the greatest signs of his Prophethood. He fulfilled the promise of God to Ibrahim. He achieved in 10 years what the Jews could not in 2,000 years. The promise of God has already been fulfilled by the other son of Ibrahim.

🔷🔶

وَأَنَا ٱخْتَرْتُكَ فَٱسْتَمِعْ لِمَا يُوحَىٰٓ

I have chosen you for the good in you; so listen closely to what is revealed

🔷🔶

Most translations translate it as “I have chosen you’ but the word used for choosing in this ayah comes from the root Kha Ya Ra which means softness and goodness. When used in this context, it means God chose Musa because of the good qualities he possessed.. It could also mean that I have chosen you for this good thing or purpose. The latter would be consistent with the theme of the whole passage. I have chosen you for a good purpose, to do a good thing. The Prophet was in pain and suffering and he is being reminded that revelation from God is for a good purpose, not for the purpose of suffering. (recall verse 2)

There is something extremely important to note here.

• The normal structure of this verse is as follows: ‘I have chosen you because of the good in you for what is revealed so listen closely.’ So the phrase “Listen closely’ is brought before its usual place. In Balagha one of the purposes of bringing something before its original place is to create emphasis. The root letters Seen Meem Ein mean to hear but the pattern in which this root occurs here is used to create emphasis by itself. This is why I added the word ‘closely’ after the word ‘listen’ to capture the emphasis placed just in the word itself. So just the pattern in which the root letters are used creates emphasis and by bringing this word before its usual place, there is even more emphasis placed. Something very important is about to be said so listen very closely and carefully.

🔷🔶

إِنَّنِىٓ أَنَا ٱللَّهُ لَآ إِلَـٰهَ إِلَّآ أَنَا۠ فَٱعْبُدْنِى وَأَقِمِ ٱلصَّلَوٰةَ لِذِكْرِىٓ

Indeed, I am Me/ I am who I am. Allah. There is no God but Me.

So give Ibadah to me and Establish the Salaat for my Zikr

🔷🔶

This is the central ayah of this whole surah. This is the main point and answer that we are looking for. The reason why so much emphasis was placed to listen to this in the last ayah is because this is the answer we are looking for. How to gain strength and how to endure pain in times of difficulties is answered here.

Again the name of God in Exodus 3:14 is repeated here. In terms of Balagha, the second personal pronoun can be used for exclusivity. For centuries and even today, the Jews still dispute the meaning of the name God gives to Himself, there is no definitive way for them to get to the answer either, the vowel markings of the word YHWH have been lost. The Quran answers it for them. When looked at purely from a Balaghi perspective, “I am, Me’ or “I am who I am" simply means “I alone am God.” or literally “لا إله إلا الله”  There is no god but Allah. The word “God” in “There is no God but Allah” has the same root as the word Allah, consistent with the Hebrew.

Allah commands Musa two things. Ibadah and to establish the Salaat (the five daily prayer)

Ibadah is usually translated as worship but it is deeper than that. This word comes from the root Ein Ba Daal which was used for a fragrant plant the camels used to eat. This plant would produce more milk in them but it also made them very thirsty immediately after. So to produce more milk in them, they have to endure the thirst that comes with it. Ibadah does not simply mean worship. It carries within itself the meaning of patience and endurance. Obeying Allah will come at a cost. Just as the camels had to endure the thirst that comes with eating that plant, so will you have to endure the difficulties that come with obeying Allah. But these difficulties are temporary. Thirst goes away by drinking water. Similarly the hardships will be temporary and go away. Obedience to Allah will come with temporary hardships and pain that will eventually go away. This is the concept of worship in Islam. This tests the mettle of the believer. One who truly loves Allah will endure and carry on while the hypocrite will turn away. It is a test. Endure the pain and pass this test to prove that you truly love Allah. This test is different for all people. The Prophet said:

سُئِلَ النَّبِيُّ ﷺ: أَيُّ النَّاسِ أَشَدُّ بَلَاءً؟

قَالَ: الْأَنْبِيَاءُ، ثُمَّ الْأَمْثَلُ فَالْأَمْثَلُ، يُبْتَلَى الرَّجُلُ عَلَىٰ حَسَبِ دِينِهِ، فَإِنْ كَانَ فِي دِينِهِ صَلَابَةٌ زِيدَ فِي بَلَائِهِ، وَإِنْ كَانَ فِي دِينِهِ رِقَّةٌ، خُفِّفَ عَنْهُ، وَمَا يَزَالُ الْبَلَاءُ بِالْعَبْدِ حَتَّىٰ يَمْشِيَ عَلَىٰ الْأَرْضِ وَمَا عَلَيْهِ خَطِيئَةٌ

The Prophet was asked: "Which people are most severely tested? He replied: The Prophets, then the next best, then the next best.A person is tested according to the strength of his religion. If his religion is strong, his trial is increased. But if there is weakness in his religion, the trial is lightened for him. Trials will continue to afflict a servant until he walks the earth having no sin left upon him. (Tirmidhi 2398)

The second command Allah gives Musa is to establish the Salaat, the five daily prayers. The word Salaat is quite interesting. It comes from the root Saad Laam Alif which was used for heating and softening a bent metal stick so that it could be straightened. First you heat the bent metal rod to make it soft, then you can bend it back to its original position and then make it firm again. This is the original usage of this root.

The Quran uses this root for the five daily prayers. It is a usage unique to the Quran as with many other words. Just as the metal rod was straightened, so do the five daily prayers set us straight and right. They get rid of the crookedness in us first, and then set us upright.

The Quran says to Establish the Salaat not to simply pray them. In the next paper, before going further in this Surah, I will discuss what this means and also Quranic instructions on how to pray. There are many people who do not benefit from the Salaat, rather it is only a burden on them. The Quran has the answer to why that is. We will cover this in the next paper In sha Allah.

To truly understand what the word Zikr means in this Surah, you need to first get rid of  the notion of Zikr that we normally have of Zikr. We normally think Zikr is saying Subhan Allah, Alhamdulillah, or Allah Akbar etc. We normally associate Zikr to the tongue but this is absolutely false. 

Notice what Allah says next. Establish the Salaat for my Zikr. I said previously that Zikr is the main point of this Surah and this word will come up again and again. Establish the five daily prayers for my Zikr. As a reminder, Zikr has two meanings; Strength and effective reminder of something

1. Musa was on the mountain with God. He actually talked to God Himself. Do you think he would ever forget this? It is by far the greatest thing any human being can experience. There is no way he is forgetting this. But Allah says to Musa, If you really want to remember Me and this meeting, Establish the five daily prayers. The Salaat are greater than meeting and talking to him on the mountain. This is what Allah is saying. We all have five opportunities everyday to experience something greater than what Musa experienced on the Mountain with God.
2. 
   
3. The second root meaning of Zikr was strength. Establish the five daily prayers for My Zikr - for my strength. If you want to be strengthened and comforted by Me, establish the five daily prayers. This is the answer to our pain. When you are in pain, pray to God and you will be comforted, You will find strength and comfort in God. This is the central point of this whole Surah. This is the answer God gives to the one in sorrow.

This will be repeated many times in the Surah, and in the final passage of this Surah, it will be stated explicitly. The Surah consistently carries the theme forward by using the word Zikr repeatedly and then in verse 130, in the final passage of this Surah, it will explicitly mention in clear words that comfort lies in the five daily prayers. It's quite incredible as normally we would think that if the thing that causes us pain goes away we will gain comfort; or if the people who cause us pain would just go away; or if only our enemies would be punished or destroyed, our pain will be over. But Allah says none of that will give you the comfort that lies in the Salaat. The Salaat are your ultimate weapon against pain and your enemies. They are your best comfort in pain.

Explained together with Ayah 9. Please click here to read it

Explained together with Ayah 9. Please click here to read it

Explained together with Ayah 9. Please click here to read it

Explained together with Ayah 9. Please click here to read it

Explained together with Ayah 9. Please click here to read it