His saying, exalted and glorified is He: "He said, 'That is between me and you. Whichever of the two terms I fulfill, there is no aggression against me. And Allah is a Witness over what we say.'" "So when Musa had fulfilled the term and traveled with his family, he saw from the side of the mount a fire. He said to his family, 'Stay here. Indeed, I have perceived a fire. Perhaps I can bring you a torch or find some fire to warm yourselves.'" "So when he came to it, he was called from the right side of the valley in the blessed place from the tree, 'O Musa, indeed I am Allah, Lord of the worlds.'" "And [He said], 'Throw down your staff.' But when he saw it writhing as if it were a snake, he turned in flight and did not look back. [Allah] said, 'O Musa, approach and do not fear. Indeed, you are among the secure.'" "Insert your hand into your pocket; it will come out white without disease. And draw in your wing to you from fear. Those are two signs from your Lord to Pharaoh and his people. Indeed, they were a defiantly disobedient people." When the words of Shu'ayb were completed, Musa, peace be upon him, repeated them, and he repeated their meaning for the purpose of confirming that the condition was indeed fulfilled in eight years. 'Whichever' is an interrogative that is connected to 'I fulfilled,' and 'what' is a relative for emphasis. The majority read: 'there is no aggression' with a damm on the 'ayn, and Abu Haywah read: 'there is no aggression' with a kasr on the 'ayn. The meaning is: there is no blame upon me from any saying or action. And 'the Witness' is the one who is present and responsible for the matter. Ibn Zayd said: When this marriage was completed between them, Shu'ayb, peace be upon him, commanded Musa to go to a house where there was a stick, and in it was this staff. It was narrated that the staff leaped to Musa, and he took it. It was the staff of Adam, peace be upon him, and it was made of a branch of the basil plant. It was narrated that Shu'ayb commanded him to return it, and he did so, and he went to take another one, but it leaped to him. He did this three times. When Shu'ayb saw that, he knew that he was chosen for prophethood, so he left it for him. It was said that he left it for him because he commanded Musa to leave it, but Musa, peace be upon him, refused that. Shu'ayb said to him: 'Let us both reach for it, and whoever it obeys, it is for him.' So Shu'ayb reached for it, and it became heavy, and Musa reached for it, and it became light and leaped to him. They both knew that this was a sign of selection. And 'Ikrimah said: The staff of Musa was raised to him by Jibril, peace be upon him, at night when he was heading to Madyan. And His saying, exalted and glorified is He: "So when Musa had fulfilled the term and traveled with his family," said Sa'id ibn Jubayr: A man from the Christians asked me: Which of the two terms did Musa fulfill? I said: I do not know until I come to the best of the Arabs, meaning Ibn Abbas, may Allah be pleased with them. So I came to him and asked him, and he said: He fulfilled the more complete of them and the more fulfilling of them. Indeed, the Messenger of Allah, blessings and peace be upon him, when he said 'fulfilled,' he fulfilled. So I returned and informed the Christian, and he said: This scholar has spoken the truth by Allah. It was narrated from Ibn Abbas that the Prophet, blessings and peace be upon him, asked Jibril, peace be upon him, about that, and he informed him that he fulfilled ten years. Al-Tabari narrated from Mujahid that he fulfilled ten and ten after that. The judge Abu Muhammad, may Allah have mercy on him, said: And this is weak.

And in the stories of this verse, when Musa (peace be upon him) completed the term, he wanted to travel with his family to Misr and his people. And he certainly felt the inclination for prophethood. He was a zealous man who did not accompany companions. So, while he was on part of his way on a dark night, the narrator said: it was the night of Friday. They lost the fire, and the flint was extinguished, and they lost the way, and the hardship became intense for them. While he was in this state, he saw a fire, and that was a light from the light of Allah, the Exalted, which was entangled with a tree. Wahb said: it was a bush, and Qatadah said: it was a thorn bush, and it was said: it was a wild olive, and it was said: it was a samura tree, as Ibn Mas'ud said. And 'anasa' means: he felt, and the feeling here is by sight. From this word is His saying, the Exalted: 'So if you feel from them righteousness' [An-Nisa: 6], and from it is the saying of Hassan: Look, my friend, at the gate of Jilq, does anyone feel without Balqa? And all of this matter was on the side of the mountain of Tur, which is a well-known mountain in the Levant. And Tur: every mountain, and some people specified it as the one that does not grow. So when Musa saw the fire, he was pleased, and he said to his family: Stay here, for I have seen a fire. 'And when Musa completed the term' about the way, where is it? 'Or a burning piece' means: a piece of fire in a large piece of wood that has no flame, it is merely a glowing ember. And from that is the saying of the poet: The embers of the night are seeking it A strong fire, neither cowardly nor weak. Qadi Abu Muhammad, may Allah have mercy on him, said: And I think that the origin of 'jadhwa' is the roots of trees, and the people of the desert always kindle it, so it is the 'jadhwa' in reality. And from it is the saying of Al-Sulami describing the fire: The love of this fire is the love of my friend And the love of the beautiful ones is less than that of the beloved ones. And I was replaced after musk and balsam with misfortune The smoke of the ember on the head of a gray-haired pale person. And the majority read: 'jadhwa' with a kasra on the jīm, and Hamzah and Al-A'mash read: 'judhwa' with a damma, and Asim read: 'jadhwa' with a fatha. And these are dialects. And 'al-sala' is the heat of the fire, and 'tastaloon' means you are kindling, the tā' was replaced with ṭā'.

So when Musa came to that light which he saw while he was in that night at the age of forty years, he was informed. It is narrated that he was walking towards that light and was distancing himself from it, while the tree was walking with him, being fresh and green, until he was called. The shore and the bank refer to the bank of the valley. His saying: "the right side" can be understood as a description of the valley or the shore, or it can be equivalent to the left side. That cannot be described as such except in relation to Musa in his approach to the descent of the valley, or the opposite of that. All of this has been said. The blessing of the spot is what it has been distinguished with from the signs of Allah, glorified and exalted is He, and His lights and His speaking to Musa, peace be upon him. People differ on the pronunciation of the باء in "بُقْعَةٍ". Al-Ashhab Al-Aqili read it with a fatha on the باء. Abu Zayd said: I heard from the Arabs: "This is a good spot" with a fatha on the باء. His saying, glorified and exalted is He: "from the tree" implies that Musa, peace be upon him, heard what he heard from the direction of the tree, and he heard and understood without being defined or limited. His saying, glorified and exalted is He: "that you, O Musa" can be understood as "that" being explanatory, or it can be in the position of a noun by dropping the preposition. A group read: "that I am Allah" with a fatha on the همزة from "إنِّي". Then Allah, glorified and exalted is He, commanded him to throw down the staff, and he threw it down, and it turned into a great serpent, and it had the movement of the jinn, which is the small snakes. It combined the terror of the snake and the agility of the jinn. A group said: Rather, the jinn includes both the small and the large, and he likened the movement of the staff to the jinn only because of its agitation. Musa, peace be upon him, turned away in fear from it. "And he did not look back" means he did not return on his heels from his turning away. Allah, blessed and exalted is He, said to him: "O Musa, come forward and do not fear, for you are among the safe." This is from the assurance of Allah, glorified and exalted is He, to him. Then He commanded him to put his hand into his pocket, which is the opening of the garment from where the head of a person comes out. It is narrated that the sleeve of the garment was very tight, so he had no pocket to put his hand in except in his pocket. "And enter" means: put in, and from it is the saying of the poet: Until they entered the path from them in a grip from the offspring of the traveler of the horizons. His saying, glorified and exalted is He: "without harm" means: without illness or anything like it. It is narrated that his hand was shining as if it were a piece of the sun. His saying, glorified and exalted is He: "and fold your wing to you from fear". Mujahid and Ibn Zayd went to the view that this is metaphorical and figurative, and that He commanded him to be resolute in what he was commanded, and that it is as the Arabs say: "tighten your belt and steady your heart," meaning: prepare yourself for your matter and leave fear. This was when his fear and fright increased in a place that was not his own, as said by Abu Ali. His saying, glorified and exalted is He: "So those are two signs". Mujahid and Al-Suddi said: It refers to the staff and the hand.

Ibn Kathir, Nafi, Abu Amr, and the people read: "al-Rahabi" with the opening of the ra and ha. And Asim and Qatadah read: "al-Rahbi" with the sukoon on the ha. And Hamzah, al-Kisai, Ibn Amir, and also Asim read: "al-Ruhbi" with the dhamma on the ra and ha. Ibn Kathir and Abu Amr read: "Fadhaniika" with the emphasis on the noon. The others read: "Fadhanika" with the lightening of the noon. Shibl narrated from Ibn Kathir: "Fadhayka" with a ya after the lightened noon, replacing one of the two noons with a ya due to dislike of the doubling. Ibn Mas'ud read: "Fadhayka" with the ya also along with the emphasis on the noon, and this is the language of Hudhayl. Al-Mahdawi reported that their language conceals the noon. And "Burhanan": two proofs and two miracles. And the rest of the verse is clear.