Abu Amr and Ibn Kathir read 'Indeed, I' with a fatḥah, meaning: it was called out that I am your Lord. The others read it with a kasrah, meaning: it was called out and said, 'O Musa.' Or because the call is a form of speech, it was treated as such. The repetition of the pronoun in 'Indeed, I am your Lord' is for the emphasis of the indication and the affirmation of knowledge and the removal of doubt. It is narrated that when he was called, 'O Musa,' he said: 'Who is speaking?' Allah, glorified and exalted is He, said to him: 'Indeed, I am your Lord.' And that Iblis whispered to him, saying: 'Perhaps you are hearing the words of a devil.' He said: 'I know that it is the speech of Allah because I hear it from all six directions, and I hear it with all my limbs.' It is narrated that when he approached, he saw a green tree from its bottom to its top as if it were a white fire blazing. He heard the glorification of the angels and saw a great light, so he feared and was astonished. Then tranquility was cast upon him, and he was called. The tree was a thorn bush. It is narrated: Whenever he drew near or moved away, what he heard from the voice did not change.

And from Ibn Ishaq: When he drew near, it receded from him. When he saw that, he turned back and felt a fear within himself. When he intended to return, it drew near to him, then he spoke. It was said: He was commanded to remove his sandals because they were made from the skin of a dead donkey that was not tanned.

It is not found like this, and in Tirmidhi and Hakim from Abdullah ibn Mas'ud, it is raised: 'On the day Allah spoke to Musa, he was wearing a woolen cloak and sandals made from the skin of a dead donkey that was not slaughtered.' According to Al-Suddi and Qatadah, it was said: So that he may touch the valley with his feet, being blessed by it. And it was said: Because the removal is humility before Allah. Therefore, the predecessors circumambulated the Ka'bah barefoot. Some of them found it significant to enter the mosque while wearing shoes, and when it was rare for him to enter while wearing shoes, he would give charity. The Quran indicates that this is a sign of respect for the place and a glorification of it and an honor for its sanctity.

It is narrated that he removed his sandals and threw them behind the valley of Ṭuwā, with both the 'ḍammah' and 'kasrah' being valid, whether it is declined or not, based on the interpretation of the place and the area. It was said: Twice, similar to 'thannā.'

It was said: 'Twice, Ṭuwā' means sanctified. In it, it is also mentioned: 'thannā' is shortened: the matter is repeated twice. Thus, perhaps the essence of his wording is also: 'It was said, Ṭuwā twice,' meaning it is sanctified and purified twice. The apparent wording suggests that Ṭuwā is like 'thannā' meaning twice, that is: Musa was called twice, or the valley was sanctified once after another. 'And I have chosen you; I have selected you for prophethood.' Hamzah read: 'And indeed, We have chosen you.'

'For what is revealed to the one who is revealed to.' Or for the revelation. The 'lam' is connected to 'listen' or 'I have chosen you for My remembrance,' to remember Me, for My remembrance is that you worship and pray for Me. Or 'to remember Me in it,' due to the inclusion of prayer in the remembrances, according to Mujahid. Or: 'Because I mentioned it in the books and commanded it.' Or 'so that I remember you with praise and commendation and make for you a tongue of truth.'

Or for a specific remembrance that is not mixed with the mention of others, or for the sincerity of my remembrance and seeking Your face, not to show off with it nor to intend another purpose. Or for the times of remembrance, which are the times of prayer, as His saying: 'Indeed, prayer was prescribed for the believers at specified times.' And the 'lam' is similar to your saying: 'I came to you for such and such time,' and that was for six nights that have passed. And His saying: 'Oh, I wish I had sent ahead for my life,' has been interpreted as a reminder of prayer after forgetting it, from his saying, blessings and peace be upon him: 'Whoever sleeps through a prayer or forgets it, let him pray it when he remembers it.' [Agreed upon from the hadith of Abu Huraira regarding the story of sleeping through prayer. And at the end of it: 'Whoever forgets a prayer, let him pray it when he remembers it, for Allah, the Exalted, said: 'Establish the prayer for My remembrance.' And in another narration: 'for My remembrance,' which is also agreed upon from the hadith of Anas, raised with the wording: 'Whoever forgets a prayer or sleeps through it, its expiation is to pray it when he remembers it.' Al-Bukhari added in his narration: 'Establish the prayer for My remembrance.' ] And the correct expression should be: 'for its remembrance,' as the Messenger of Allah, blessings and peace be upon him, said: 'When he remembers it.' And whoever tries to argue for it says: 'When he remembers the prayer, he has remembered Allah.' Or by the estimation of omitting the addition, meaning: 'for the remembrance of my prayer.' Or because remembrance and forgetfulness are truly from Allah, the Mighty and Majestic. And the Messenger of Allah, blessings and peace be upon him, read: 'for the remembrance.'