He mentioned the story of Musa, peace be upon him, so that he may take him as an example in bearing the burdens of prophethood, the responsibilities of the message, and patience in enduring hardships, until he attains success and the praiseworthy station with Allah. It is permissible for 'idh to stand as a circumstance for the speech, because it is an event. Or it could be implicit, meaning: when he saw a fire, it was such and such. Or it could be an object not mentioned, as in: Musa sought permission from Shu'ayb, peace be upon them, to go to his mother and he left with his family. A son was born to him on the way during a cold, dark, snowy night, and he lost his way and his animals scattered, and there was no water with him, and his hand was parched. He then saw the fire at that moment. It was said: it was a Friday night. 'Stay' means 'remain in your place.' Al-eenas is the clear sight that has no doubt in it, and from it is the human eye because it clarifies the matter. And 'ins' is for their appearance, just as it is said 'jinn' for their concealment, and it is said to be the sight of what one finds comfort in. When he found from it the clear sight, it was certain and established, and he confirmed it for them with the word 'Indeed' so that they would reassure themselves. And since the coming of the flame and the finding of guidance were anticipated, he based the matter in both on hope and desire and said 'Perhaps I will' and did not assert by saying: 'I am coming to you' so that he would not promise what he was not certain to fulfill. The qabas is the fire that is kindled at the end of a stick or wick or others. From it, it is said: the maqbasa, for what is kindled in it from a palm frond or similar. Guidance means a group that guides me on the path or benefits me with their guidance in matters of religion, according to Mujahid and Qatadah. This is because the thoughts of the righteous are immersed in religious ambition in all their conditions and nothing distracts them from it. The meaning is: those of guidance. Or if the guides are found, then guidance has been found. The meaning of 'above the fire' is that the people of the fire are above the nearby place, as Sibawayh said in 'I passed by Zayd': it is close to the place near Zayd. Or because those who warm themselves by it and enjoy it, when they surround it standing and sitting, they are elevated over it. From it is the saying of Al-A'sha:

'And the dew and the one who shaves spent the night by the fire.'

'By my life, many eyes have gazed ... at the light of a fire in the high ground that pierces ...

It burns for the cold ones warming themselves by it ... and the dew and the one who shaves spent the night by the fire.'

This is for Al-A'sha praising the one who shaves - with a broken 'lam' - named so because his camel bit him on the face and left a mark like a ring. He is from the tribe of 'Ukaz, was poor, and had ten daughters whom no one desired because of their poverty. He secluded himself with them to some remote area, and Al-A'sha came to him and slaughtered his she-camel, and he had nothing else, and he treated him well. He became esteemed in the eyes of Al-A'sha, and when morning came and he was settled on his mount, he asked him: 'Do you have a need?' He said: 'Yes, to mention me among the people of 'Ukaz, perhaps someone will desire my daughters as they have reached the age of maturity.' So he praised him in 'Ukaz, and it was not long before his daughters were proposed to.

'And 'laht' means 'to glimpse and to desire,' and 'al-yafa' means 'the elevated land.' 'Yakhruq' means 'to pierce that light and spread in the land.' And it is narrated: 'tahruq' with a silent 'h,' and the pronoun refers to the fire. 'And it burns.' From me for the unknown, it is said: 'I kindled the fire' meaning 'I lit it.' And 'al-maqrooran' are those who have been affected by the cold, meaning the dew and the one who shaves, meaning he and his generosity are always with the fire of warmth like the one who is cold is with the fire for warmth. This is clarified by his saying: 'And the dew and the one who shaves spent the night by the fire.'

And it is possible that Al-A'sha meant himself and the one who shaves, for each is placed in praise. The meaning of their being 'upon it' is that they are on either side of it, and because the one warming himself is higher than it so that he extends his hand over it. And the conjunction of 'the one who shaves' with 'the dew' indicates that they are closely related and comparable, and this is clarified by his saying: 'My nursing is from the milk of my mother.' This is a state of both of them, comparing them to twins indicating the utmost closeness even in the womb and even before it.

And 'al-laban' is the milk of a woman specifically, and it is attributed to the breast of the mother, and its tanween is for the individual, and its attribution to her is because it is from her. It is permissible to give it tanween.

So, 'thadi': it is a substitute for it. And 'al-asḥam': the dark black, meaning they allied as is also narrated in a dark night. Or in the dark womb.

And 'ʿawwad': a future circumstance, it is in the accusative case due to what follows it. 'We do not separate': it is the answer to the alliance, and thus all of this is about the intensity of the connection between it and generosity.