Transliteration:( Iz qaala Moosaa li ahliheee inneee aanastu naaran sa'aateekum minhaa bikhabarin aw aateekum bishihaabin qabasil la'allakum tastaloon )
11. This tells us that the wife is part of the household.
12. This is the incident of Hazrat Moosa (On whom be peace) going from Madyan to Egypt. During this journey, he experienced one night of intense cold and darkness, due to which, he had lost the road. In this condition, his wife Lady Safoorah began to have labour pains. Then Hazrat Moosa (On whom be peace) saw a distant light and mentioned this to his wife.
13. This means that if there was someone at the fireside he could've asked him for directions and got some fire as well. If he could not find anyone there, he could at least bring some fire.
This tells us that a spark of fire and a little water are ordinary things. Even if the owner is not present, one can take these out of necessity. Hence the plural form of warm yourself. Or this could have been done because there were some servants with the wife. Or this could have been done simply for the purpose of greatness, just as one uses the plural of greetings for a single person. Hazrat Safoorah was after all the daughter of a Prophet.
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7. (Remember) when Musa said to his household: “Verily, I have seen a fire; I will bring you from there some information, or I will bring you a burning ember, that you may warm yourselves.” 8. But when he came to it, he was called: “Blessed is whosoever is in the fire, and whosoever is round about it! And glorified be Allah, the Lord of all that exists.” 9. “O Musa! Verily, it is I, Allah, the All-Mighty, the All-Wise.” 10. “And throw down your stick!” But when he saw it moving as if it were a snake, he turned in flight, and did not look back. (It was said) “O Musa! Fear not: verily, the Messengers fear not in front of Me.” 11. “Except him who has done wrong and afterwards has changed evil for good; then surely, I am Oft-Forgiving, Most Merciful.” 12. “And put your hand into opening of your garment, it will come forth white without hurt. (These are) among the nine signs (you will take) to Fir`awn and his people. Verily, they are a people who are rebellious.” 13. But when Our Ayat came to them, clear to see, they said: “This is a manifest magic.” 14. And they belied them wrongfully and arrogantly, though they themselves were convinced thereof. So, see what was the end of the mischief-makers.
Here Allah tells His Messenger Muhammad about what happened to Musa, peace be upon him, how Allah chose him, spoke with him and gave him mighty, dazzling signs and overwhelming proof, and sent him to Fir`awn and his people, but they denied the proof, disbelieved in him and arrogantly refused to follow him. Allah says:
(when Musa said to his household), meaning, remember when Musa was traveling with his family and lost his way. This was at night, in the dark. Musa had seen a fire beside the mountain, i.e., he had noticed a fire burning brightly, and said,
(to his household: “Verily, I have seen a fire; I will bring you from there some information…”) meaning, `about the way we should take.’
(or I will bring you a burning ember, that you may warm yourselves.) meaning, so that they could keep warm. And it was as he said: “He came back with great news, and a great light.” Allah says:
(But when he came to it, he was called: “Blessed is whosoever is in the fire, and whosoever is round about it!”) meaning, when he came to it, he saw a great and terrifying sight: the fire was burning in a green bush, and the fire was burning ever brighter while the bush was growing ever more green and beautiful. Then he raised his head, and saw that its light was connected to the clouds of the sky. Ibn `Abbas and others said, “It was not a fire, rather it was shining light.” According to one report narrated from Ibn `Abbas, it was the Light of the Lord of the worlds. Musa stood amazed by what he was seeing, and
(he was called: “Blessed is whosoever is in the fire…”) Ibn `Abbas said, “This means, Holy is (whosoever is in the fire).”
(and whosoever is round about it) means, of the angels. This was the view of Ibn `Abbas, `Ikrimah, Sa`id bin Jubayr, Al-Hasan and Qatadah.
(And glorified be Allah, the Lord of all that exists), Who does whatever He wills and there is nothing like Him among His creation. Nothing He has made can encompass Him, and He is the Exalted, the Almighty, Who is utterly unlike all that He has created. Heaven and earth cannot contain Him, but He is the One, the Self-Sufficient Master, Who is far above any comparison with His creation.
(O Musa! Verily, it is I, Allah, the All-Mighty, the All-Wise.) Allah told him that the One Who was addressing him was his Lord Allah, the All-Mighty, Who has subjugated and subdued all things, the One Who is Wise in all His words and deeds. Then He commanded him to throw down the stick that was in his hand, so that He might show him clear proof that He is the One Who is able to do all things, whatever He wills. When Musa threw that stick down, it changed into the form of a huge and terrifying snake, moving quickly despite its size. Allah says:
(But when he saw it moving as if it were a Jann (snake).) Jann refers to a type of snake that is the fastest-moving and most agile. When Musa saw that with his own eyes,
(he turned in flight, and did not look back.) meaning, he did not turn around, because he was so afraid. Allah’s saying:
(O Musa! Fear not: verily, the Messengers fear not in front of Me.) means, `do not be afraid of what you see, for I want to choose you as a Messenger and make you a great Prophet.’
(Except him who has done wrong and afterwards has changed evil for good; then surely, I am Oft-Forgiving, Most Merciful.) This is an exception of the exclusionary type. This is good news for mankind, for whoever does an evil deed then gives it up and repents and turns to Allah, Allah will accept his repentance, as He says:
(And verily, I am indeed forgiving to him who repents, believes and does righteous good deeds, and then Ahtada.) (20:82)
(And whoever does evil or wrongs himself…) (4:110). And there are many other Ayat which say the same.
(And put your hand into the opening of your garment, it will come forth white without hurt.) This is another sign, further brilliant proof of the ability of Allah to do whatever He wills. It is also confirmation of the truth of the one to whom the miracle was given. Allah commanded him to put his hand into the opening of his garment, and when he put his hand in and took it out again, it came out white and shining as if it were a piece of the moon or a flash of dazzling lightning.
(among the nine signs) means, `these are two of the nine signs which you will be supported with and which will serve as proof for you. ‘
(to Fir`awn and his people. Verily, they are a people who are rebellious.) These were the nine signs of which Allah said:
(And indeed We gave Musa nine clear signs) (17:101) — as we have stated there.
(But when Our Ayat came to them, clear to see,), i.e., clear and obvious,
(they said: “This is a manifest magic”.) They wanted to oppose it with their own magic, but they were defeated and were returned disgraced.
(And they belied them) means, verbally,
(though they themselves were convinced thereof.) means, they knew deep down that this was truth from Allah, but they denied it and were stubborn and arrogant.
(wrongfully and arrogantly) means, wronging themselves because this was the despicable manner to which they were accustomed, and they were arrogant because they were too proud to follow the truth. Allah said:
(So, see what was the end of the mischief-makers.) meaning, `see, O Muhammad, what were the consequences of their actions when Allah destroyed them and drowned every last one of them in a single morning.’ The point of this story is: beware, `O you who disbelieve in Muhammad and deny the Message that he has brought from his Lord, lest the same thing that befell them befall you also.’ But what is worse, is that Muhammad is nobler and greater than Musa, and his proof is stronger than that of Musa, for the signs that Allah has given him are combined with his presence and his character, in addition to the fact that previous Prophets foretold his coming and took a covenant from the people that they would follow him if they should see him, may the best of blessings and peace from his Lord be upon him.
(27:7) (Recount to them) when Moses said to his family:[8] “I perceive something like fire: soon will I bring to you some information from there, or I will bring you a burning brand that you may warm yourselves.”[9]
8. This happened at the foot of Mount Tur when the Prophet Moses (peace be upon him) was traveling along with his family in search of a suitable place for settlement, after passing eight to ten years in Madyan (Midian). From Madyan, whose territory lay on both sides of the Gulf of Aqabah, on the sea-shores of Arabia and the Sinai Peninsula, he reached the place called Mt. Sinai and Jabal Musa in the southern part of the Peninsula, which at the time of the revelation of the Quran was well known as Tur. See (Surah Ash-Shuara, ayat 176) note 115. The details of this story have been given in (Surah TaHa, Ayat 9-24), and in (Surah Al- Qasas, Ayat 29-36).
9. The context shows that it was a cold wintry night and the Prophet Moses (peace be upon him) was passing through unfamiliar land. Therefore, he said to his family, “Let me go and find out what habitation it is where a fire is alight, and get some information about the traveling routes and the nearby habitations. I shall at least bring a few embers for you to light a fire and warm yourselves.”
The place where the Prophet Moses (peace be upon him) had seen a burning bush is situated at about 5,000 ft. above sea level at the foot of Mt. Tur. Constantine, the first Christian Emperor of the Roman Empire, had a church built in about 365 A.D. right at the spot where this event had occurred. Two hundred years later Emperor Justinian had a monastery built which included the church built by Constantine as well. Both the monastery and the church stand even today and are under the control of the monks of the Greek Orthodox Church.
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