Taha 20:7–12

يَعْلَمُ السِّرَّ‌ وَأَخْفَى (Knows the secret and what is even more hidden - 20:7). سِرّ (Sirr: Secret) means something which a man hides in his heart and which is not known to anyone else and ) اخفٰی (what is more hidden) means a thought which has not even formed in his mind and will take shape later on. Allah is fully aware of what ideas a man conceals in his heart at a particular moment and what thoughts he will entertain in the future, while the person concerned himself does not know what thoughts will come to his mind in the days to come.

Commentary

وَهَلْ أَتَاكَ حَدِيثُ مُوسَىٰ (And has there come to you the story of Musa? - 20:9) In the earlier verses, reference was made to the greatness of the Qur’ an and also to the reverence due to the Holy Prophet ﷺ . Thereafter, the story of Sayyidna Musa (علیہ السلام) has been related so that the Holy Prophet ﷺ should become fully aware of the trials and tribulations which afflict the prophets in the discharge of their missions, and which were rendered with courage and fortitude by the earlier prophets. This was to prepare the Holy Prophet ﷺ for the great mission which was entrusted to him. There is another verse which conveys the same sense:

وَكُلًّا نَّقُصُّ عَلَيْكَ مِنْ أَنبَاءِ الرُّ‌سُلِ مَا نُثَبِّتُ بِهِ فُؤَادَكَ

"And We narrate to you everything from the events of the messengers with which We strengthen your heart." (11:120)

It means that these stories are narrated to prepare you (the Holy Prophet ﷺ) and make you strong to undertake the responsibilities of the mission.

The story of Sayyidna Musa (علیہ السلام) which is related here begins like this. At Madyan he stayed with Sayyidna Shu` aib (علیہ السلام) with the understanding that he would serve the latter for a period of eight or ten years. According to Tafsir Al-Bahr ul-Muhit, after the expiry of this period he sought the permission of Sayyidna Shu` aib (علیہ السلام) to proceed to Egypt to see his mother and sister. He had fled earlier from Egypt fearing capture or death by the soldiers of the Pharaoh but this danger had now passed through the lapse of so many years. Sayyidna Shu'aib (علیہ السلام) willingly gave the permission and sent him away, with his wife (who was the latter's daughter). He also gave him some money and a few articles which they might use during their journey. Since he was apprehensive of the hostility of some of the rulers in Syria, he adopted a less frequented route. It was winter season and his pregnant wife was very close to confinement. The route which he had taken was unfamiliar to him, and he lost his bearings. He came out to the west, i.e. the right side of the mount of Tur.

It was a dark and cold night and to add to the misery, his wife began to experience birth pangs. He tried to strike fire with flint but did not succeed. In this state of utter confusion he saw light on the Tur mountain which, in fact, was the Nur (the light symbolizing the truth). So he said to his family, "I have noticed fire. I am going there to bring for you a live coal and I may also find someone who could tell me the way to Egypt." The presence of his wife on the journey is well established. According to some traditions there was a servant with him who is also addressed. Others say that there were some other companions also who were separated when they lost their way. (Al-Bahr ul-Muhit)

فَلَمَّا أَتَاهَا (So when he came to it - 20:11): means that he approached the fire which he had seen from a distance. Musnad by Ahmad, on the authority of Wahb Ibn Munabbih (رح) reports that when Sayyidna Musa (علیہ السلام) drew near the fire he saw a very strange scene. A fire was blazing on a green tree without scorching even a leaf or a branch. On the other hand the flame added manifold to the beauty and the freshness of the tree. He stood there quite a while watching this strange sight waiting for a chance to pick up a piece of burning wood. At last he collected some dry grass and tried to light it but as soon as he pushed the grass towards the fire, it retracted. It is also related that the fire advanced towards him and he drew back in consternation. Consequently he was unable to collect any fire. And as he stood, not knowing what to do, a mysterious voice called him. This happened in a plain called Tuwa which was to his right side and at the foot of this mountain.

نُودِيَ يَا مُوسَىٰ إِنِّي أَنَا رَ‌بُّكَ فَاخْلَعْ نَعْلَيْكَ (He was called, "0 Musa, it is Me, your Lord, remove your shoes - 20:11, 12). It is related in Al-Bahr ul-Muhit, Ruh ul-Ma` ani and other books that the voice which Sayyidna Musa (علیہ السلام) heard appeared to come from all directions and not from any particular direction. At the same time the manner in which the voice reached his perception was most extraordinary, because it was heard not only through his ears but by the entire body. This, indeed, was a miracle!

What the voice said was that the light that he saw was not fire but a particular kind of divine manifestation. And the voice said, "Surely I am your Lord". The question arises: how did Sayyidna Musa (علیہ السلام) know that it was the voice of Allah Ta` ala? The answer is that Allah Ta` ala had created in his heart the conviction that the voice which he heard was really the voice of Allah Ta` ala. Then there was the circumstance that the fire, instead of burning the tree added to its beauty and luster. Also the manner in which the voice was perceived by all the parts of his body and not only by his ears, were all factors which left no doubt in his mind that the voice he heard was really the voice of Allah Ta` ala.

Sayyidna Musa (علیہ السلام) learned the words of Allah directly

It is mentioned in a report of Wahb mentioned in Ruh ul-Ma` ani on the authority of Musnad by Alhmad that when the mysterious voice called him "0 Musa!", he replied, "I hear the voice 0 Allah! But I do not know from where it comes. Where are you, 0 Allah?" And Allah Ta’ ala said, "I am above you in front of you, to your right and your left. Indeed I am all around you." Then Sayyidna Musa (علیہ السلام) said, "0 Allah, do I hear these words from you directly or through an angel sent by You?" And Allah Ta` ala said, "I myself am speaking to you." According to Ruh, ul-Ma` ani this proves that Sayyidna Musa (علیہ السلام) heard this کلام لفظی (spoken words) directly from Allah Ta` ala. There is a sect among the Sunnis who believe that کلام لفظی (spoken words) can also be heard.

To take off shoes at a sacred place is an act of respect

فَاخْلَعْ نَعْلَيْكَ :(Remove your shoes - 20:12). The command to take off shoes was given because it was a sacred place and it was necessary to take off shoes to show it proper respect. Another reason for this command may be that since shoes are made from the hides of dead animals, they should be removed when entering upon sacred places. Sayyidna ` Ali ؓ ، Hasan al-Basri and Ibn Juraij رحمۃ اللہ علیہما have supported the first explanation and reasoned that the real purpose in commanding Sayyidna Musa علیہ السلامٍ to remove his shoes was that the soles of his feet should come into contact with the soil of this hallowed place and be blessed thereby. Others have said that by this command Sayyidna Musa (علیہ السلام) was required to show humility and in earlier times devout and pious believers used to take off their shoes when circumambulating around the Holy Ka'bah.

There is a Hadith that when the Holy Prophet ﷺ once saw Bashir Ibn Khasasia walking through the graves with his shoes on, said:

اذا کنت فی مثل ھٰذا المکان فاخلع نعلیک

"When you pass by a place which needs to be respected, take off your shoes."

All the jurists are unanimous that if the shoes are clean they may be worn when offering prayers and it is established by authentic reports that the Holy Prophet ﷺ and his companions often wore clean shoes when saying prayers. But their common practice appears to be of removing the shoes when saying prayers, because it is closer to humility.

إِنَّكَ بِالْوَادِ الْمُقَدَّسِ طُوًى (You are in the sacred valley of Tuwa - 20:12): Allah, in his Divine Wisdom, has granted special status to some selected places such as Baitullah (the Holy Ka'bah), the Aqsa Mosque, Masjid Nabawi etc. Wadi Tuwa (the valley of Tuwa) is also one such sacred place and is situated at the foot of the mount of Tur.