As-Sajdah 32:30 - Linguistic Miracle

So turn away from them and wait. Indeed, they are waiting.

They turned away from these signs, hence, turn away from them and wait - be patient and endure - going back to verse 24 - until help and victory come.

They are waiting - They have refused to believe and will only believe when they see it. So they are waiting to see it, by which time, it will be too late.

It is important to note that the victory promised by Allah can refer to multiple things because the surah does not specify it. It can refer to Badr as well as to the conquest of Makkah among other events. I think it refers to the conquest of Makkah because the Qurʾān uses the same word ( )فتح for it.

When Grief Overwhelms

A Thematic Overview of Surah Ṭāhā

Background The background of this surah is important to know. Surah Ṭāhā was revealed in Makkah, before the migration to Madinah. The 10 years that the Prophet ﷺ spent in Makkah were the harshest and most brutal of his life. He, along with Muslims, underwent severe persecution. Many were tortured, even brutally killed. The makkans imposed a harsh boycott on the Muslims, cutting them off from trade, food supplies and social interactions. Shortly after this boycott ended, the Prophet ﷺ lost his beloved wife and his uncle as well.

This surah consoles the Prophet ﷺ 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 ﷺ . Throughout this surah you will notice the word dhikr come up again and again. We

have already covered its meaning in surah al-Sajdah. 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 Qurʾān, is extremely melodious, poetic and rhythmic. This rhythm and style is lost in translations.

طه

Tua Ha Every Qurʾānic surah that begins with the letter tua such as this one has the story of prophet Mūsā and his miracle of turning his staff into a snake without exception. If you look at the letter tua, it looks like a snake coiled around a rod. So from the letter tua we can deduce that this surah will contain the mention of prophet Mūsā and his miracle. Secondly, it will have the word dhikr as its central theme. If I were to give the letters Tua Ha a meaning, it would be “remember Mūsā.”

مَآ أَنزَلْنَا عَلَيْكَ ٱلْقُرْءَانَ لِتَشْقَىٰٓ

We did not send the Qurʾān on you to make you suffer This verse plainly shows the context of revelation. We need to remember one thing

though as we move forward. The word shaqiyy (suffering) does not mean any suffering, but rather a type of suffering that drives someone to his utmost limits. For example, this root was used for a camel that had reached its limits by walking constantly under the harsh heat of the desert. This will be referred to at the end of the passage.

إِلَّا تَذْكِرَةًۭ لِّمَن يَخْشَىٰ

Only as a Tazkirah for him who has Khashiya Tazkirah comes from the same root as dhikr which means strength. Khashyah, at its root, was used for: ● Low quality dates ● Dry plants ● Crops blackened by frost 133 It came to be used to mean fear because fear is something that dries you up from the inside. But again, we need to respect the context which is of consoling the grieved and suffering.

The original usages of khashyah were for plants that had withered and become dry. Dates that were once healthy became dry. Plants that were healthy withered. Crops that were once lush became black. The Prophet ﷺ who used to be happy and joyful, has become sad and grieved.

The root meaning of the word tazkirah is strength. This Qurʾān 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 ﷺ .

This is the central point of this surah and it will now live up to this and provide the remedy to grief.

تَنزِيلًۭا مِّمَّنْ خَلَقَ ٱلْأَرْضَ وَٱلسَّمَٰوَٰتِ ٱلْعُلَى A revelation from the one who created the Earth and the highest heavens ٱلرَّحْمَٰنُ عَلَى ٱلْعَرْشِ ٱسْتَوَىٰ

Raḥmān! Above the throne He established Himself!

We have covered what Raḥmān means.

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

First, Allah says that he created everything. Now He says that He is Raḥmān, the most loving and caring. More loving than a mother to her child. Just as a mother does not like to see her child in pain, let alone be the cause of its pain, so did Allah not create the heavens and the earth to cause suffering or pain. Rather, it is all an act of love. Allah created everything out of love, not to cause grief.

Above the throne He rose. The meaning of this is well known and clear and we will not

go into different discussions on this topic as this is not our goal. We have covered its meaning in the previous surah. Allah is above the throne and above the seven heavens. Looking at it contextually, we may ask why Allah mentions this here? Because this acts as a declaration of kingship and kingdom. The throne belongs to the king. Allah is the king. The throne is His and He is above it. 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. Allah deeply loves and cares about you and He has the power to get you out of your pain as well.

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

He alone owns what is in the heavens, in the earth, what is between them, and what is beneath the moist soil

This is again a declaration of his power and kingship but 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 khashyah 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 tell him 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 akhfā 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, He is saying that he fully understands you; and you do not even have to verbally express your feelings.

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, as an act of profound love and care.

The verse says - Though you may announce a word, He still knows the deepest secret and the

akhfā. The word sirr is translated as ‘deepest secret’. It comes from the root sīn rāʾ rāʾ

which was used for the deepest point of a pool or a basin, fine rootlets of truffles that stretch deep underground, and for the crescent moon that vanishes at the end of

the month etc. The central meaning revolves around depth and concealment, and something hidden or concealed deep within is of course a secret.¹³⁴ So the word sirr means a deep and intimate secret, hidden and concealed from

others. But the word akhfā also means a secret! There is only just a subtle difference between

the

two

words:

Akhfā comes from the root khāʾ fāʾ yāʾ 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.

This root refers to something that becomes 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 exposed when the bird unfolds its wings, and the dress of the bride which can become exposed sometimes if the garment sways left or right.¹³⁵ Sirr is something completely hidden. Akhfā is something hidden but not completely.

There is another problem. Akhfā 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 akhfā mean? There is pain that you announce. Then there is pain that you keep deeply hidden within you (sirr). Then there is akhfā, 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 your best 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 akhfā is in the superlative is because the person tries his very best to hide it, but it still comes out against his will.

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. Akhfā 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.

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 describing Himself as Raḥmān, He is saying that He is more loving than a 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 try your best 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 إِلَٰهَ إِلَّا هُوَ ۖ لَهُ ٱلْأَسْمَآءُ ٱلْحُسْنَىٰ

Allah! There is no god but Him! His are the most beautiful names and descriptions. 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 ﷺ 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 most beautiful names and attributes belong to Him. He is loving, caring and generous, not someone who wants pain and misery for people. He is not unjust and unforgiving. These evil descriptions do not belong to Him. Rather, the best and most beautiful descriptions belong to Him. He brings comfort to the weak and suffering. He helps the oppressed, comforts those suffering, and brings joy to the sad.

وَهَلْ أَتَىٰكَ حَدِيثُ مُوسَىٰٓ

Did the news of Mūsā 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 Mūsā come to you?’ It is better than saying ‘listen to the story of Mūsā’ because it is a more loving and kind manner of speech.

There is something in the story of Moses that will comfort 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 يَٰمُوسَىٰٓ

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

Later on, When Allah converses with Moses, He will tell him that Allah brought him up and he has arrived to meet Allah at the exact appointed time. This is why the word ‘finally’ is used. When finally, after all of that, did Moses arrive… 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 Lord,” 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 Mūsā is called by an unknown voice, which is why the verb is narrated in the passive form. Through this call, Mūsā 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 Rabb. Remove your sandals for you are in the holy valley of Ṭuwā There are a couple of interesting things here which I will just briefly mention. First is

the sentence. “I alone am your Rabb.” If I were to get very literal about it, I could translate it as “I am Me, Your Rabb.”

From a linguistic perspective, this verse contains confinement. I alone, none else, am your Lord.

This will again be repeated a couple verses down but there it is even more explicit.

Now this sentence ‘I am Me, your Lord’ does not seem to make sense, but in the

Hebrew Bible, in Exodus 3:14, in the same incident when God speaks to Moses, this is literally what he calls Himself. He calls Himself Ehyeh Asher Ehyeh - I am who I am.

Ṭuwā literally means something to be piled up. It is the valley of multiple blessings; in which blessings are piled up, one on top of another.

The Qurʾān contains many such instances. Sometimes, the Qurʾān quotes the Torah directly. For example, the unique word the Qurʾān uses for “testing” Ibrāhīm in Baqarah has the same dual meaning in both Hebrew and Arabic of testing and also blessing. The Qurʾān will many times translate the names of Prophets and certain other people which are of Hebrew origin, such as Ibrāhīm (where it will quote the passage in Genesis), Dāwūd (surah Ṣād), the mother of Mūsā (surah Qaṣaṣ) among

others. In Āl Imran, it will literally, word for word, quote the Talmud to slam the Jews.

وَأَنَا ٱخْتَرْتُكَ فَٱسْتَمِعْ لِمَا يُوحَىٰٓ

I have chosen you for the good in you - so listen closely - for what is revealed Most translations translate it as “I have chosen you’ but Allah uses the word Khayr which means goodness. When used in this context, it means Allah chose Moses 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 ﷺ was in pain and he is being reminded that revelation from Allah is for a good purpose, not to cause suffering.

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 words “listen closely’ are advanced to create emphasis Furthermore, the pattern of the verb employed is also emphatic. This is why I added the word ‘closely’ after the word ‘listen’ to capture the emphasis placed just in the word itself. So the pattern is emphatic by itself, but by foregrounding this word, there is even more emphasis placed. Something very important is about to be said so listen very closely and carefully.

إِنَّنِىٓ أَنَا ٱللَّهُ لَآ إِلَٰهَ إِلَّآ أَنَا۠ فَٱعْبُدْنِى وَأَقِمِ ٱلصَّلَوٰةَ لِذِكْرِىٓ

Indeed, I am Me/ I am who I am. Allah. There is no God but Me. So give ʿibādah to me and establish the ṣalāt for my dhikr This is the central verse 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 verse 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. When looked at purely from a linguistic 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.

Allah commands Moses two things. ʿIbādah and to establish the ṣalāt (the five daily prayers)

ʿIbādah is usually translated as worship but it is deeper than that. This word comes

from the root ʿayn bāʾ dāl 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.¹³⁶ So to produce more milk in them, they have to endure the thirst that comes with it. ʿIbādah 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 just as the thirst goes away by drinking water. Obedience to Allah will come with temporary hardships and pain that will eventually go away. This is the concept of worship in Islam.

In this context, Allah is conveying to prophet Muhammad ﷺ that these hardships that he is facing are common to all prophets. The reason why Allah specifies Moses is because the Qurʾān has explicitly stated that prophet Muhammad ﷺ is like Moses. It applies the Deuteronomical prophecy of a prophet like Moses to Muhammad ﷺ , and hence promises him that whatever happened with Moses, will happen with him. Allah is telling his prophet ﷺ to first be patient and endure, and to place his trust in Him.

The second command Allah gives Moses is to establish the ṣalāt, the five daily prayers. The word ṣalāt is quite interesting. It comes from the root ṣād lām alif which was used for heating and softening a bent metal stick so that it could be straightened.¹³⁷ 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 Qurʾān uses this root for the five daily prayers. It is a usage unique to the Qurʾān 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.

Notice what Allah says next. Establish the ṣalāt for my dhikr. I said previously that dhikr is the main point of this surah and this word will come up again and again.

1. Moses 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 Moses, If you really want to remember Me and this meeting, establish the five daily prayers. We all have five opportunities everyday to experience what Moses experienced on the Mountain with God.

2. The second root meaning of dhikr was strength. Establish the five daily prayers for My dhikr - for my strength; to gain strength from me. 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 the five daily prayers. 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 dhikr 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 ṣalāt. The ṣalāt are your ultimate weapon against pain and your enemies. They are your best comfort in pain.

After this passage, Allah will use the word dhikr again and again in the surah. Verse 34, Moses will say to Allah

﴾ ٣٣ ﴿ كَیۡ نُسَبِّحَكَ كَثِیࣰرا So we may declare much tasbīḥ of You ﴾ ٣٤ ﴿ وَنَذۡكُرَكَ كَثِیرًا And do much dhikr of You

Verse 42, Before sending Moses and Aaron to Pharaoh, Allah will say

﴾ ٤٢ ﴿ ٱذْهَبْ أَنتَ وَأَخُوكَ بِـَٔايَٰتِى وَلَا تَنِيَا فِى ذِكْرِى Go, you and your brother, with My signs and do not slacken in My dhikr Verse 99, after completing the story of Moses, Allah will address our Prophet ﷺ saying:

﴾ ٩٩ ﴿ عَلَيْكَ مِنْ أَنۢبَآءِ مَا قَدْ سَبَقَ ۚ وَقَدْ ءَاتَيْنَٰكَ مِن لَّدُنَّا ذِكْرًۭا

كَذَٰلِكَ نَقُصُّ

Thus do we walk you through the prophecies of old. We did give you, from Us, a dhikr What is meant here is the Qurʾān. A strong and impactful word that changes and impacts the soul.

﴾ ١٠٠ ﴿ مَّنْ أَعْرَضَ عَنْهُ فَإِنَّهُۥ يَحْمِلُ يَوْمَ ٱلْقِيَٰمَةِ وِزْرًا Whoever turned away from it, bears on the day of resurrection, a heavy burden. After expelling Adam and Eve from Paradise, Allah will say to them:

﴾ ١٢٤ ﴿ وَمَنْ أَعْرَضَ عَن ذِكْرِى فَإِنَّ لَهُۥ مَعِيشَةًۭ ضَنكًۭا وَنَحْشُرُهُۥ يَوْمَ ٱلْقِيَٰمَةِ أَعْمَىٰ Whoever turned away from my dhikr, then for him is a tightened life. We will bring him on the day of resurrection, blind.

What is meant by a tight life is that whoever turns away from God’s dhikr will live not just a “hard” life — but a tight and suffocating life. A mentally and spiritually compressed life, regardless of material wealth.

Then Allah will conclude the whole surah with this. I will just roughly translate it since we are not diving deep down.

فَٱصْبِرْ عَلَىٰ مَا يَقُولُونَ وَسَبِّحْ بِحَمْدِ رَبِّكَ قَبْلَ طُلُوعِ ٱلشَّمْسِ وَقَبْلَ غُرُوبِهَا ۖ وَمِنْ ءَانَآئِ ٱلَّيْلِ فَسَبِّحْ وَأَطْرَافَ ﴾ ١٣٠ ﴿ ٱلنَّهَارِ لَعَلَّكَ تَرْضَىٰ

So be patient with what they say- celebrate the praise of your Lord, before the rising and setting of the sun, and celebrate His praise during the night, and at the beginning and end of the day, so you may be satisfied This means the prayers. It does not just mean to verbally say something; rather, what is meant here are the ṣalāt as will come in the very next verses:

١٣١ ﴿ وَلَا تَمُدَّنَّ عَيْنَيْكَ إِلَىٰ مَا مَتَّعْنَا بِهِۦٓ أَزْوَٰجًۭا مِّنْهُمْ زَهْرَةَ ٱلْحَيَوٰةِ ٱلدُّنْيَا لِنَفْتِنَهُمْ فِيهِ ۚ وَرِزْقُ رَبِّكَ خَيْرٌۭ وَأَبْقَىٰ Do not gaze longingly at what We have given some of them to enjoy, the finery of this present life: We test them through this, but the provision of your Master is better and more lasting. ﴾ ١٣٢ ﴿ وَأْمُرْ أَهْلَكَ بِٱلصَّلَوٰةِ وَٱصْطَبِرْ عَلَيْهَا ۖ لَا نَسْـَٔلُكَ رِزْقًۭا ۖ نَّحْنُ نَرْزُقُكَ ۗ وَٱلْعَٰقِبَةُ لِلتَّقْوَىٰ Order your people to offer Ṣalāt, and offer Ṣalāt steadfastly yourself. We are not asking you to give Us provision; We provide for you, and the rewards of the Hereafter belong to those who keep safe.

This last verse clarifies what is meant are the ṣalāt. This surah started with consoling the prophet ﷺ and now it gives him the remedy to his pain. Offer the five daily prayers and you will not only be pain free, you will be happy and satisfied. It is remarkable since we would normally think that comfort in such a situation would lie in gaining victory over our enemies. If the ṣalāt can not only make us pain free but also make us happy and satisfied in times of extreme and deep pain, is it not a sign of God?

¹³³ Al-Muʿjam al-Ishtiqāqī al-Muʾaṣṣal li-Alfāẓ al-Qurʾān al-Karīm, vol. 1, p. 559 - 560
¹³⁴ Al-Muʿjam al-Ishtiqāqī al-Muʾaṣṣal li-Alfāẓ al-Qurʾān al-Karīm, vol. 2, p. 981
¹³⁵ Al-Muʿjam al-Ishtiqāqī al-Muʾaṣṣal li-Alfāẓ al-Qurʾān al-Karīm, vol. 1, p. 582
¹³⁶ Al-Muʿjam al-Ishtiqāqī al-Muʾaṣṣal li-Alfāẓ al-Qurʾān al-Karīm, vol. 3, p. 1391
¹³⁷ Al-Muʿjam al-Ishtiqāqī al-Muʾaṣṣal li-Alfāẓ al-Qurʾān al-Karīm, vol. 3, p. 1243