His saying, exalted and majestic is He: "And indeed, you will receive the Quran from One Wise and Knowing." "When Moses said to his family, 'Indeed, I have perceived a fire. I will bring you a torch or I will warm myself at the fire so that you may be warmed.'" "And when he came to it, he was called, 'Blessed is He who is in the fire and whoever is around it, and glorified is Allah, Lord of the worlds.'" "O Moses, indeed, I am Allah, the Exalted in Might, the Wise."

"Receive" is an action, it is doubled, and its meaning is: you are given, as He, glorified is He, said: "And none will receive it except for one having a great share." [Fussilat: 35] Al-Hasan said: The meaning is: you will accept the Quran.

Qadi Abu Muhammad, may Allah have mercy on him, said: There is no doubt that the grace of Allah, exalted is He, overflows upon him, and he, blessings and peace be upon him, receives it. And this verse is a refutation against the disbelievers of Quraysh in their statement: The Quran is from the utterance of Muhammad ibn Abdullah. And "from Him" means: from Him and from His side, and "the Wise" is the One who has wisdom in His knowledge where He places His messages, and in other than that, there is no deity except Him.

Then He, exalted is He, narrated the story of Moses, and the meaning is: mention when Moses said, and it was from the matter of Moses, peace be upon him, that when he left with his wife, the daughter of Shu'ayb, peace be upon them, intending Egypt - and the time of his prophethood was near - they walked on a dark night that was cold and rainy, and they lost the fire, and the cold affected them, and the darkness intensified upon them, and the fire was extinguished for Moses, peace be upon him. While he was in this state, he saw a fire at a distance. And "I have perceived" means: I have seen, and from it is the saying of Hassan ibn Thabit:

'Look, my friends, at the gate of Jilq, is there anyone to warm me before Balqa?'

So when Moses saw that, he said to his family what is in the verse, and he walked toward it. When he drew near to it, it moved away from him, and that was light from the light of Allah, exalted and majestic is He, and it was not a fire in itself, but Moses thought it was a fire. Then Allah, blessed and exalted, called him at that time, and Moses, peace be upon him, heard the call from the direction of the tree, and Allah, exalted is He, made him hear His words. And the "news" that Moses, peace be upon him, hoped for was the information about the way. And His saying: "with a torch of fire," is similar to the fire that exists at the end of a stick or otherwise with the torch. Then He specified that it is from what has been kindled; for the torches may be without kindling, and the "torch" is the name for a piece of fire that is kindled on a stick or otherwise, just as the "grasp" is the name for what is grasped, and from it is the saying of Abu Zayd:

'In a hand, there is an upward grasp, in it is a spear like the flame of the torch.'

And the saying of another:

'Whoever wishes from the fire of Hell, let him take a torch.'

The origin of the shihab is the falling star in the trace of the one who steals hearing. Everything that is said to it is a shihab from the bright ones, and this is by way of comparison. Al-Zajjaj said: Every white one that has light is a shihab, and his words are objectionable. The qabas may be understood as a name rather than an adjective that he added to it, meaning: with a shihab that he has taken or it has taken. If it is considered an adjective, then that is like the addition of the house to the Hereafter, and the prayer to the first one, and so on. The majority read by adding 'shihab' to 'qabas', which is the reading of Al-Hasan and the people of Medina, Mecca, and the Levant. Al-Asim, Hamzah, and Al-Kisai read: 'with a shihab qabas' with the tanween of 'shihab', and this is on the adjective. It is permissible that it may be a source: qabasa yaqbisu, just as halab is a source of halaba yahlibu. Abu Al-Hasan said: The addition is better and more common in reading, as you say: the house of the brickmaker and the bracelet of gold, as narrated by Abu Ali. And 'tastaloon' means: you warm yourselves from the cold.

The pronoun in 'ja'aha' refers to the fire that Musa, blessings and peace be upon him, saw. And His saying, glorified and exalted is He: 'that it is blessed' may be understood as 'that' being explanatory, and it may be in the position of nasb meaning: 'that it is blessed', and it may be in the position of raf' meaning: 'it was called that', as Al-Zajjaj said. And His saying: 'blessed' means: sanctified, and its goodness is multiplied and increased. Blessing is specific to goodness, and from this is the saying of Abu Talib ibn Abd al-Muttalib:

Blessed is the stranger dead, as blessed is the spring of pomegranates and olives.

And 'baraka' is transitive without a preposition; the Arabs say: May Allah bless you.

And His saying, glorified and exalted is He: 'who is in the fire' has caused confusion among the interpreters. Ibn Abbas, Ibn Jubair, Al-Hasan, and others said: He, exalted and mighty, meant Himself. Some of them expressed this saying with rejected and disgraceful phrases. Ibn Abbas, may Allah be pleased with him, said: He meant the light. Al-Hasan and Ibn Abbas said: By 'from around it' he meant the angels and Musa.

Qadi Abu Muhammad, may Allah have mercy on him, said:

As for the saying of Al-Hasan and others, it can be derived from the omission of a modifier, meaning: blessed is from His power and authority in the fire, and the meaning is: in the fire according to your assumption and what you thought. As for the saying that 'who is in the fire' is the light, this is on the basis that it refers to the light from where it is, that it is from the light of Allah, glorified and exalted is He, and it may be from the angels; for that light which Musa thought was fire was not devoid of angels. And 'who is around it' would be Musa and the angels surrounding it. Ubayy ibn Ka'b read: 'blessed is the fire'. And 'from around it' would be Musa and the angels, as Abu Hatim narrated, and Ibn Makki reported that he read: 'blessed is the fire and who is around it', and Al-Dani, Abu Amr, reported that he read: 'and who is around it from the angels'. He said: And likewise Ibn Abbas, Ikrimah, and Mujahid read.

And His saying, glorified and exalted is He: ﴿And glory be to Allah, the Lord of the worlds﴾, it is possible that this is something that was said in the call to Musa (blessings and peace be upon him). It is also possible that it is a speech directed to Muhammad (blessings and peace be upon him) as an interruption between the two statements. The purpose of it - in both cases - is to declare Allah, the Exalted and Majestic, free from what may come to mind regarding the meaning of the call in the tree, and the fact that His power and authority are in the fire. And the return to 'who' in it means: He is free - in all of these cases - from resemblance and specification. Al-Tha'labi said: And the matter is - as it was narrated in the Torah -: (Allah came from Sinai, and shone forth from Seir, and was exalted from Paran), the meaning is: His commands appeared through His prophets in these cases. And the pronoun in 'Indeed, He' refers to the matter and the affair. Al-Tabari said: And the people of Kufa call it the unknown. May Allah, the Exalted, grant him comfort with His attributes of might, which brings no fear with it, and wisdom, meaning: there is no deficiency in His actions.