اِنِّیۡۤ اَنَا رَبُّکَ فَاخۡلَعۡ نَعۡلَیۡکَ ۚ اِنَّکَ بِالۡوَادِ الۡمُقَدَّسِ طُوًی ﴿ؕ۱۳﴾
إِنِّيٓ أَنَا۠ رَبُّكَ فَٱخۡلَعۡ نَعۡلَيۡكَ إِنَّكَ بِٱلۡوَادِ ٱلۡمُقَدَّسِ طُوٗى
1814. As stated above it was a vision that Moses had seen, and "shoes" in the language of visions signify worldly relations such as wife, children, friends, etc. The words 'Thy two shoes' signify 'thy relations with thy family and those with thy community.' Thus at the time of close communion with God Moses was commanded to banish from his mind all thoughts of wife and children and of other worldly connections. Taken literally, the verse would mean that because Moses was in a sacred place he was bidden to take off his shoes. (close)
b. 27:9: 28:31: 79:17. (close)
b. 20:81; 28:31; 79:17. (close)
As stated above it was a vision that Moses had seen and "shoes", in the language of visions signifies worldly relations such as wife, children, friends etc. نعلیک (thy two shoes) signifies, thy relations with thy family and those with thy people and community. Thus the verse purports to say that at the time of close communion with God Moses was commanded to banish from his mind all thoughts of wife and children and of other worldly connections. Taken literally the verse would mean that as Moses was in a sacred place he was bidden to take off his shoes.
The word Tuwa meaning twice blessed (Lane), the significance of the verse may be that Moses in that state of communion with God stood in a valley doubly blessed, one end of which, as it were, reached to God and the other end to mankind. (close)
وَ اَنَا اخۡتَرۡتُکَ فَاسۡتَمِعۡ لِمَا یُوۡحٰی ﴿۱۴﴾
وَأَنَا ٱخۡتَرۡتُكَ فَٱسۡتَمِعۡ لِمَا يُوحَىٰٓ
c. 20:42. (close)
c. 20:42. (close)
اِنَّنِیۡۤ اَنَا اللّٰہُ لَاۤ اِلٰہَ اِلَّاۤ اَنَا فَاعۡبُدۡنِیۡ ۙ وَ اَقِمِ الصَّلٰوۃَ لِذِکۡرِیۡ ﴿۱۵﴾
إِنَّنِيٓ أَنَا ٱللَّهُ لَآ إِلَٰهَ إِلَّآ أَنَا۠ فَٱعۡبُدۡنِي وَأَقِمِ ٱلصَّلَوٰةَ لِذِكۡرِيٓ
d. 27:10; 28:31. (close)
d. 27:10; 28:31. (close)
The verse contains the first commandment that was given to Moses. It appears that the observance of Prayer is the most important commandment in religion.
The words for My remembrance may mean:
(a) for My remembering you i.e. as I have remembered you, therefore, you should also remember Me by way of thanks-giving;
(b) your Prayer should be for the sake of remembering Me;
(c) you should set up the institution of Prayer so that My remembrance may become established in the world. (close)
اِنَّ السَّاعَۃَ اٰتِیَۃٌ اَکَادُ اُخۡفِیۡہَا لِتُجۡزٰی کُلُّ نَفۡسٍۭ بِمَا تَسۡعٰی ﴿۱۶﴾
إِنَّ ٱلسَّاعَةَ ءَاتِيَةٌ أَكَادُ أُخۡفِيهَا لِتُجۡزَىٰ كُلُّ نَفۡسِۭ بِمَا تَسۡعَىٰ
e. 5:86; 40:60. (close)
1815. Akhfash-Shai’a means, he concealed the thing; he removed its covering or manifested it (Lane). (close)
a. 15:86; 40:60. (close)
2249. Important Words:
أخفیھا (I am going to manifest it) is derived from خفی which has two contrary significations: خفیالشیء (khafiya) means, the thing was or became hidden, concealed or covered. خفیالشیء (khafa) means, he made the thing apparent, manifest, plain or evident. They say خفی المطر الفأر i.e. the rain made the rats come forth from the holes. أخفیالشیء means, he removed خفاء (covering) of the thing. The Quranic expression أکاد أخفیھا means, I am almost making it to appear; I am almost removing that which covers it i.e. I am going to manifest it (Lane & Aqrab). The expression may also mean, I am going to keep it concealed.
الساعة (the Hour) may mean the Day of Resurrection; or the time of triumph of the cause of Moses and that of the discomfiture and destruction of his enemies.
Moses is here told that when he preached his divine mission, he will be opposed and persecuted but no opposition or persecution will be allowed to impede or arrest the progress of his cause, and that the signs foretelling the death and destruction of those who stood in his way will become increasingly manifest.
The verse may also mean that the time of the destruction of the enemies of Moses will remain hidden so that when the Divine punishment overtook them all of a sudden, they will become completely nonplussed and will not know what to do. (close)
فَلَا یَصُدَّنَّکَ عَنۡہَا مَنۡ لَّا یُؤۡمِنُ بِہَا وَ اتَّبَعَ ہَوٰٮہُ فَتَرۡدٰی ﴿۱۷﴾
فَلَا يَصُدَّنَّكَ عَنۡهَا مَن لَّا يُؤۡمِنُ بِهَا وَٱتَّبَعَ هَوَىٰهُ فَتَرۡدَىٰ
2250. Important Words:
The pronoun ھا in عنھا (therefrom) and بھا (therein) may refer to (a) "the Hour" and (b) the Prayer and worship of God; or in عنھا it may refer to Prayer and worship of God, and in بھا to "the Hour". (close)
وَ مَا تِلۡکَ بِیَمِیۡنِکَ یٰمُوۡسٰی ﴿۱۸﴾
وَمَا تِلۡكَ بِيَمِينِكَ يَٰمُوسَىٰ
قَالَ ہِیَ عَصَایَ ۚ اَتَوَکَّوٴُا عَلَیۡہَا وَ اَہُشُّ بِہَا عَلٰی غَنَمِیۡ وَ لِیَ فِیۡہَا مَاٰرِبُ اُخۡرٰی ﴿۱۹﴾
قَالَ هِيَ عَصَايَ أَتَوَكَّؤُاْ عَلَيۡهَا وَأَهُشُّ بِهَا عَلَىٰ غَنَمِي وَلِيَ فِيهَا مَـَٔارِبُ أُخۡرَىٰ
1816. Ma’arib (uses) is the plural of Ma’ribah, which is derived from ariba. They say Ariba Ilaihi, i.e. he wanted it and sought it; and Ma’arib means, wants, uses, needs, requirements, purposes (Lane). (close)
2251. Important Words:
عصا (rod). عصا الرجل means, he beat the man with a rod. عصا القوم means, he brought together the people, or he made them agree on some matters of common concern. عصا means, a rod strong enough to support the weight of a man; communal and family life; a community; the shin-bone. شق العصا means, he separated himself from the community. شقوا عصا المسلمین means, they caused a split in the ranks of the Muslim community (Aqrab & Lane).
مآرب (uses) is the plural of مأربة which is derived from أرب (ariba). They say أرب بالشیء i.e. he became devoted to the thing. أرب الیه او به means, he wanted it and sought it. أربة means, want; intellect. غیر اولی الاربة means, idiots; persons deficient in intellect; persons such as have no need of women. مآرب means, wants, uses, needs, requirements, purposes (Lane & Aqrab).
God had only asked Moses what was in his hand. Moses did not confine himself to giving a direct reply, viz. that it was only a rod that he had held in his hand but also went on to enumerate some of its uses. It may be that taking advantage of his communion with the Divine Being, Moses desired to prolong the blessed talk.
As stated above it was a vision that Moses had seen and "rod" in the language of visions signifies a Prophet’s own community or people and "sheep" signifies those who do not actually belong to his community but only are under his care and protection. Moses’s reply meant that he not only invited and welcomed the help of his own people and relied upon their support in the furtherance of his own cause but also looked after the interests of other people who were under his protection but did not actually belong to his community. (close)
قَالَ اَلۡقِہَا یٰمُوۡسٰی ﴿۲۰﴾
قَالَ أَلۡقِهَا يَٰمُوسَىٰ
a. 7:118; 26:33; 27:11; 28:32. (close)
a. 7:118; 26:33; 27:11; 28:32. (close)
The verse means to say that if Moses cast his people away i.e. if he gave up looking after their spiritual welfare, the dreadful consequences that are mentioned in the next verse would inevitably follow. (close)
فَاَلۡقٰہَا فَاِذَا ہِیَ حَیَّۃٌ تَسۡعٰی ﴿۲۱﴾
فَأَلۡقَىٰهَا فَإِذَا هِيَ حَيَّةٞ تَسۡعَىٰ
1816A. The rod did not actually turn into a serpent but was merely made to appear like one. It, therefore, contradicted or contravened no law of nature. The miracle was intended, besides providing a very powerful proof in support of Moses, to comfort him that his people would not remain permanently wedded to idolatry and other evil practices but, the instant they came under his fostering care, they would again become his good and God-fearing companion, ‘Asa signifying a community (Lane). See also 1023. (close)
حیة (serpent). The Quran has used three different words for describing the turning of the rod of Moses into a serpent, viz.حیة as in the verse under comment; جان as in 27:11 and 28:32; and ثعبانas in 7:108 and 26:33. The word حیة is of general application and is used for all categories of serpents; جان means a small serpent; and ثعبان generally means a bulky and long serpent. These words apparently seem to have been used haphazardly at various places in the Quran, but in reality there is no haphazardness, or arbitrariness since the word جان has been used from the point of view of the serpent’s quick movements and ثعبان from the point of view of its large size. Moreover, when the mere fact of the turning of the rod into a serpent is mentioned the word حیة is used, but when the rod turns into a serpent in the presence of Moses alone the word جان (a small serpent) is used. When, however, the miracle of the rod turning into a serpent is shown in public before Pharaoh, the magicians and the people, the word ثعبان (a large and bulky serpent) is used. The significance of these different words on different occasions would be different. The word حیة (root-word حیی) signifies that a dead people (عصا) as, to all intents and purposes, the Israelites were, would receive a new and vigorous life through Moses and the word جان(a small, fast moving serpent) signifies that from a small and decadent community, they would make rapid progress and would become ثعبان (a large and bulky serpent) for Pharaoh and his people i.e. they would become the means and instrument of their destruction.
The verse purports to say, and the history of the Israelites bears testimony to the fact, that whenever Moses happened to become separated from his people they became, as it were, serpents i.e. they relapsed into idol-worship and other abominable practices.
For an exhaustive explanation of the miracle of the rod turning into a serpent and its spiritual significance see 7:108. Suffice it to say here that it was a vision which Moses had seen and in which Pharaoh, his courtiers and the magicians were also made to share. The rod did not actually turn into a serpent but was merely made to appear like one. It, therefore, contradicted or contravened no law of nature. (close)
قَالَ خُذۡہَا وَ لَا تَخَفۡ ٝ سَنُعِیۡدُہَا سِیۡرَتَہَا الۡاُوۡلٰی ﴿۲۲﴾
قَالَ خُذۡهَا وَلَا تَخَفۡۖ سَنُعِيدُهَا سِيرَتَهَا ٱلۡأُولَىٰ
Moses is here comforted that his people would not remain permanently wedded to idolatry and other evil practices but the instant they came under his fostering care, they would again become his good and God-fearing companions. See also 7:108. (close)