فَلَمَّا أَتَاهَا نُودِيَ يَا مُوسَى ﴿۱۱﴾ إِنِّي أَنَا رَبُّكَ فَاخْلَعْ نَعْلَيْكَ إِنَّكَ بِالْوَادِ الْمُقَدَّسِ طُوًى ﴿۱۲﴾ وَأَنَا اخْتَرْتُكَ فَاسْتَمِعْ لِمَا يُوحَى ﴿۱۳﴾ إِنَّنِي أَنَا اللَّهُ لَا إِلَهَ إِلَّا أَنَا فَاعْبُدْنِي وَأَقِمِ الصَّلَاةَ لِذِكْرِي ﴿۱۴﴾ إِنَّ السَّاعَةَ آتِيَةٌ أَكَادُ أُخْفِيهَا لِتُجْزَى كُلُّ نَفْسٍ بِمَا تَسْعَى ﴿۱۵﴾ فَلَا يَصُدَّنَّكَ عَنْهَا مَنْ لَا يُؤْمِنُ بِهَا وَاتَّبَعَ هَوَاهُ فَتَرْدَى ﴿۱۶﴾

﴾11﴿ Falammaaa ataahaa noodiya yaa Moosaa
﴾12﴿ Inneee Ana Rabbuka fakhla' na'laika innaka bilwaadil muqaddasi Tuwaa
﴾13﴿ Wa anakhtartuka fastami' limaa yoohaa
﴾14﴿ Innaneee Anal laahu laaa ilaaha illaa Ana fa'budnee wa aqimis-salaata lizikree
﴾15﴿ Innas Saa'ata aatiyatun akaadu ukhfeehaa litujzaa kullu nafsin bimaa tas'aa
﴾16﴿ Falaa yasuddannaka 'anhaa mal laa yu'minu bihaa wattaba'a hawaahu fatardaa

﴾11﴿ So when he came near it, he was called, O Moses
﴾12﴿ Indeed, I am your Lord, so remove your sandals, for you are in the sacred valley of Tuwa
﴾13﴿ And I have chosen you, so listen to what is being revealed to you
﴾14﴿ "Indeed, I am Allah. There is no deity worthy of worship except Me, so worship Me alone and establish prayer for My remembrance
﴾15﴿ Indeed, the Hour (Day of Judgment) is coming—I intend to keep it hidden so that every soul may be recompensed for what it has earned
﴾16﴿ So do not let anyone who does not believe in it and follows their desires turn you away from it, lest you perish

[11] The meaning here is that the voice was called out from the direction of the tree, as also mentioned in Surah Al-Qaṣaṣ.
This was part of the miraculous moment when Allah addressed Mūsā (peace be upon him), and the voice came from the blessed area near the tree, signifying the sacredness and divine nature of the encounter.
[12] This is the explanation of the call (Nidā’). In the beginning, the designation of the one being called (munādā) is made, and the etiquette is explained—that is, “take off your shoes.” If there is impurity on the shoes, removing them is obligatory, and if there is no impurity, removing them is an act of etiquette. (Ṭuwā) is the name of that pure plain in which blessings are gathered.
[13] In this verse, the mention is of the prophethood of Musa (peace be upon him), and it is also a directive regarding listening to revelation. The meaning of "Ikhtartuka" is choosing and selecting for prophethood—it indicates that a Messenger is chosen from among other creations. (Fasstami‘) indicates that the first responsibility of a Messenger regarding revelation is to listen attentively with full focus.
[14] In this verse, three parts of revelation are mentioned: the first part is the matter of monotheism (Tawḥīd), the second is the command to worship as a practice of monotheism, and the third is the specific ruling for prayer—that is, the oneness of divinity, the oneness of servitude, and the oneness of command. (Aqimiṣ-ṣalāh)—in this there is an etiquette for the one calling to the truth, which is the importance of prayer and being engaged in the remembrance of Allah. In (li-dhikrī) there are many meanings:
First, that the meaning of dhikr is monotheism—that is, pray in order to remain firm upon monotheism.
Second, remembering Allah Almighty in prayer.
Third, that if prayer is ever forgotten or one sleeps through it, then whenever it is remembered, it should be performed at that time. This meaning is also found in an authentic ḥadīth.
Thus, this is evidence that those who delay making up missed prayers until the last Friday of Ramaḍān and call it “the lifetime make-up prayer” (qaḍā’-i ‘umrī)—this contradicts both this verse and the authentic ḥadīth.
[15] In this verse, the fourth part of revelation is mentioned, which is the coming of the Day of Judgment. This is because both belief in the oneness of Allah and belief in the Hereafter are fundamental principles of faith. (Akādu ukhfīhā) has two meanings:
The first meaning is that “I am about to make the Day of Judgment manifest.”
The second meaning is “I intend to keep the knowledge of the Day of Judgment hidden from creation,” because in the Arabic language, ikhfā’ is from the group of words known as aḍdād—used for both revealing and concealing.
(Litujzā)—according to the first meaning, it is connected to (ukhfīhā); and according to the second meaning, it is connected to (ātiyah).
[16] In this verse, there is encouragement for Musa (peace be upon him) to remain firm upon this revelation and to convey it clearly. A similar statement is also mentioned in verse 87 of Surah al-Qaṣaṣ. These two traits—(1) lack of belief in the Hereafter, and (2) following base desires—are the foundation of all evils. There is an indication toward Pharaoh in this, but the traits are mentioned in general so that the message applies universally.
(Fatardā)—originally refers to falling from a height to a lower place. The intended meaning here is destruction, and it points to the fact that abandoning the call (to truth) leads to humiliation in this world and Hell in the Hereafter.