The Messenger of Allah, blessings and peace be upon him, was asked: Which of the two terms did Musa complete? He said: The later one and the longer one. [This was narrated by Al-Hakim through the chain of Ibn Uyainah from Ibrahim ibn Yahya from Ikrimah from Ibn Abbas in this way. And Ibrahim is unknown. And it is said that he said he completed the more fulfilling one and married the younger one: this was narrated by Al-Tabarani and Al-Bazzar through the chain of Uwaid ibn Abi Imran Al-Jouni from him from his father from Abdullah ibn Al-Samit from Abu Dharr: 'That the Prophet, blessings and peace be upon him, was asked: Which of the two terms did Musa complete? He said: The more fulfilling one and the more righteous one. He was also asked which of the two women he married? He said: The younger one of them.' And Uwaid is weak. And in Ibn Marduyah from the narration of Abu Huraira, it is raised: 'Gabriel said to me: If the Jew asks you: Which of the two terms did Musa complete? Say: The more fulfilling one. And if he asks you which one he married? Say: The younger one of them.' And in its chain is Sulayman Al-Shadhakuni, who is weak.]

And it is narrated that he said: He completed the more fulfilling one and married the younger one. This is contrary to the previous narration. Al-Jadhwa - in all three languages. And it was read in all of them -: The thick stick, whether there was fire on its head or not. Al-Kathir said:

'Layla's wood gatherers spent the night seeking for her... The thick jadhwa, neither weak nor feeble.' [By Ibn Muqbil. And the wood gatherers are the maidens seeking firewood, and seeking - originally - is from touching.' Then it was extended. And al-jadl is the thick dry wood: and al-jadhwa is the plural of jadhwa with the third jīm in both, which is the thick stick at its head with fire or not. And al-khawar is the weak. And al-khawar is a defect, except in their saying: A khawar she-camel, meaning one that has much milk. And a khawar palm: one that has much fruit. And al-dahr is the stick that has much smoke, so it is dahr as in caution. And al-dahr also refers to corruption and decay. And al-dahr is: wickedness and filth, and not weak: a state of the thick jadhwa.]

And he said:

'And he cast upon a spark of fire a jadhwa... Its heat and flames were intense upon him.' [The jadhwa originally refers to the thick stick at its head with fire or not, but the description was specified by what was in its head fire, then it became a metaphor for the spear or the sword, and the heat and flames: an emphasis for it. And intense is the news of the subject that follows it.]

From the first and second for the beginning of the limit, meaning: The call came to him from the shore of the valley from the direction of the tree.

And from the tree is a substitute for his saying: from the shore of the valley, a substitute of inclusion, because the tree was growing on the shore, as His saying: 'We would have made for those who disbelieve in the Most Merciful for their houses.' And it was read: 'Al-Buq'ah' with both the opening and the closing.

And 'al-rahab' with two openings, and two closures, and an opening and a pause, and a closure and a pause: it is fear. If you say: What is the meaning of His saying: 'And fold your wing to you from the fear'? I say: It has two meanings, one of which is: that when Allah turned the staff into a serpent, Musa, may peace be upon him, was frightened and agitated, so he protected himself with his hand as the fearful does from something, and it was said to him:

Indeed, your avoidance with your hand in it is a source of shame and disgrace among the enemies. So when you throw it down, it is as when a snake turns over. Then put your hand under your arm in place of avoiding it, and then take it out white so that both matters are achieved: avoiding what is a disgrace to you, and showing another miracle. The meaning of the wing is the hand, because a person's hands are like the wings of a bird. When he puts his right hand under his left arm, he has brought his wing to himself. The second meaning is that bringing his wing to himself refers to his steadfastness and self-control. He is firm when the staff turns into a snake so that he does not tremble or become afraid, borrowing from the action of the bird, because when it is afraid, it spreads its wings and relaxes them. Otherwise, its wings are folded and drawn in. It is narrated about Umar ibn Abdul Aziz that a scribe of his was writing before him, and a gust of wind caused him to falter, so he felt embarrassed and broken, stood up, and struck the ground with his pen. Umar said to him: 'Take your pen, and bring your wing to yourself, and let your fear be at ease, for I have not heard it from anyone more than I have heard it from myself.' The meaning of his saying 'from the fear' is that if fear strikes you upon seeing the snake, then bring your wing to yourself: he made the fear that struck him a reason and cause for what he was commanded to do in bringing his wing to himself. The meaning of 'and bring your wing to yourself,' and the saying 'put your hand in your pocket' in one of the interpretations is one. However, the two expressions are different, and the same meaning is repeated due to the difference in the two purposes, as the purpose in one is the emergence of the hand white, and in the second: concealing the fear. If you say: the wing, which is the hand, is described as being folded in one place and as being brought to oneself in another, namely, 'and bring your wing to yourself' and 'and bring your hand to your wing,' what is the reconciliation between them? I say: the intended meaning of the folded wing is the right hand, and the one brought to oneself is the left hand, and each one of the right and left hands is a wing. Among the novel interpretations is that 'the fear' means the sleeve, in the language of Hamir, and they say: 'give me from what is in your fear.' I wonder how its correctness is in the language? And has it been heard from the trustworthy and reliable ones whose Arabic is accepted? Then I wonder how it fits in the verse? And how it applies in detail like other words of revelation? Moreover, Moses, peace be upon him, was not in the night of the conversation except in a woolen garment without sleeves. Those two were read lightly and heavily; the light form is a dual of that, and the heavy form is a dual of that, two clear proofs, two evident signs. If you say: why is the proof called a 'burhan'? I say: because of its whiteness and brightness, from their saying for a white woman: 'barhira,' with the repetition of the 'ain' and 'lam' together. The evidence for the addition of the 'nun' is their saying: 'the man brought the burhan,' when he came with the proof. And a similar case is their naming it 'sultan' from 'siliṭ,' which means oil, for its brightness.