And when He mentioned, glorified and exalted is He, what happens when it is pressed, it becomes water that is not beneficial for washing, He followed it with what happens when it is pressed, it becomes oil that encompasses washing and dyeing. He separated it from the former because it is more indicative of power. So He said: ﴿And a tree﴾ meaning: and We brought forth by it a tree, meaning: an olive tree ﴿that comes out from Tur﴾.

And when the context was for the provision of blessings, it was appropriate to mention the expansion, so He said: "Sinai." Al-Hafiz Imad al-Din Ibn Kathir said: It is the Mount of Sinai, which is the mountain upon which Allah spoke to Musa ibn Imran, peace be upon him, and the surrounding mountains that have olive trees. The author of the dictionary said: The mount is the mountain, and there is a mountain near Aila that is attributed to Sinai and Sinain, and a mountain in the Levant, and it is said to be the one attributed to Sinai, and a mountain in Jerusalem to the right of the mosque, and another to its south, where the grave of Harun, peace be upon him, is located, overlooking the spring, and another overlooking Tabariya. This is the end. It is a name composed of two names, and it is said that it is attributed to Sinai. The meaning of Sinai is beauty, and it is said to be blessed, and it is said to be known stones, and it is said to be trees. Perhaps it was singled out from among the mountains due to its proximity to those addressed first with this Qur'an, which are the Arabs, and due to the strangeness of the olive plant there because it is in a hot land, while the olive is a plant of the cold earth, and due to its purity as it is nourished by what descends from the sky in water due to its great height, and it is far from claiming that what is in it of moisture comes from the sea. Imam Abu al-Abbas Ahmad ibn al-Qas is from the early companions of al-Shafi'i, and he narrated in his book the evidence of the qibla that it rises to its top in six thousand and six hundred and sixty steps, he said: It is like the stairs of rock. When he reaches halfway up the path, he reaches its level from the ground, where there are trees and sweet water. In this place is a church named after the Prophet Ilya, peace be upon him, and there are caves in it. It is said that when Ilya, peace be upon him, fled from King Izqil, he hid in it. Then he ascends from this place on the stairs until he reaches the summit of the mountain, and in its heart is a church built in the name of Musa, peace be upon him, with marble pillars, its doors made of brass and iron, and its roof made of cedar wood, and its highest roofs are plates of lead that have been secured with utmost precision. There is no one in it except for a monk who prays, smokes, and lights its lamps, and no one can sleep in it at all. This monk has made for himself a small house outside the church to shelter in. This church was built in the place where Allah spoke to Musa, peace be upon him, and around it - that is, around the mountain - there are six thousand between a monastery and a hermitage for monks and worshippers. The tax of Egypt used to be brought to them during the reign of the Romans for the expenses of the monasteries and others. Today, there are only about seventy monks residing in the monastery within the fortress, and in most of it, the Bedouins of Bani Ramada reside. On the mountain are one hundred hermitages, and the trees of this mountain are almond and cedar. When you descend from the mount, you overlook a slope from which you descend, taking steps until you reach a Christian monastery: Husayn, which has a wall of hewn stones with battlements, and it has two iron doors. Inside this monastery is a spring of sweet water, and over this spring is a brass grate so that no one falls into the spring. It has been arranged with lead pipes through which water flows to their vineyards around the monastery. It is said that this monastery is the place where Musa, peace be upon him, saw the fire in the burning bush, and the qibla of those who are behind the Kaaba. In it, the speaker says:

The mountain was amazed at your steadfastness, O Musa, when You spoke to him with the majestic words. And the mountain is among the regions of Egypt. From it to the land of Qulzum is a journey of four days. From it to the Fustat of Egypt is a journey of seven days. This is the end of the words of Ibn al-Qass. I asked someone knowledgeable about the mentioned mountain: Are there olive trees there? He informed me that he did not see any of them there, but he saw them in the surrounding area in the depths of the earth, and they are abundant. The olives from there, despite their size, are better than others. If that is the case, it is stranger than if they were there, because it is colder due to its elevation than what is lower on the earth, so it is more deserving of them. It appeared to me - and Allah knows best - that the wisdom of Allah's decree is that the number of the degrees mentioned corresponds to the time of the first creation for the place of the first preservation. This is because Allah created the heavens and the earth in six days, which is the first creation, and He spoke to Musa, blessings and peace be upon him, and wrote for him the tablets on this mountain. Then He completed for him the Torah, which is the greatest of the books after the Qur'an. By the heavenly books and the divine laws, the first preservation is organized, as has been mentioned in Al-Fatiha, Al-An'am, and Al-Kahf. And when He, glorified and exalted is He, reminded of the creation of this tree on this mountain, far from the waters of the seas due to its elevation and hardness, or in the surrounding hot land, He mentioned its distinction from the general trees in another amazing aspect and said: 'It grows' meaning with the water that has no oil in it at all, growing according to the reading of the majority, or sprouting according to the reading of Ibn Kathir and Abu Amr and Warsh from Ya'qub with the damm on the upper letter, its fruit being mixed with 'the oil' which is originally a liquid, viscous, light substance that drips and does not mix with the water which is its origin, and it is used for lighting and anointing. It is as if He defined it because it is the noblest and most complete of oils. And when the edible part of it is the oil and the olives before the afternoon, He added an indication of its significance and said: 'and a coloring' meaning it grows with something that colors the bread when dipped in it or eaten with it 'for the eaters.' It is as if He made it indefinite because there is in the condiment something more noble and more delicious than it, even if its blessing is well-known. Imam Ahmad narrated from Abu Usayd Malik ibn Rabiah al-Sa'idi al-Ansari, may Allah be pleased with him, that the Messenger of Allah, blessings and peace be upon him, said: 'Eat the oil and anoint yourselves with it, for it is from a blessed tree.' And for Al-Tirmidhi, Ibn Majah, and Abd ibn Humayd in his Musnad and Tafsir, as Ibn Kathir narrated from Ibn Umar, may Allah be pleased with both of them, that the Messenger of Allah, blessings and peace be upon him, said: 'Use the oil and anoint yourselves with it, for it comes from a blessed tree.' Abu Hayyan said: And he specified these three types from the date palm, grapevine, and olive tree because they are the noblest of trees and the most comprehensive for benefits.