Tafsir of Ta-Ha 20:10

The phrase "When he saw a fire" is connected to [the omitted verb in] the verse. It is not permissible to connect it to the condition of it being a noun representing "the story" (qissah) or "the account" (khabar), because in that state it acts like an indeclinable noun (jamid) and does not govern. The most manifest view is that it is a noun for what was mentioned, as that is the well-known convention; furthermore, describing the story as "the arrival" is more appropriate than describing it as "talking" or "speaking about it." The matter of connection is simple, as a prepositional phrase (zarf) suffices to be connected due to the scent of action within it. For this reason, al-Sharif narrated from some scholars that the terms "story," "discourse," "account," and "announcement" may govern prepositional phrases specifically, even if the verbal-noun meaning is not intended, due to their meanings encompassing occurrence and being.

It is also permitted that it be a prepositional phrase for a concealed, postponed element—meaning: "When he saw a fire, such and such occurred"—or that it be an object for a preceding, concealed element—meaning: "Recall the time when he saw a fire."

It is narrated that Moses (peace be upon him) sought permission from Shu‘ayb (peace be upon him) to depart from Madyan to Egypt to visit his mother and brother, for the duration of his exile in Madyan had been long, and he hoped his affair in Egypt would be obscured. Shu‘ayb granted him permission. Moses (peace be upon him) was a protective man, so he departed with his family and took no companions, lest his wife be seen. She was riding a pack animal (atan), and upon its back was a saddlebag containing household belongings, along with some of his sheep. He took a path other than the main road, fearing the kings of the Levant. When he reached the valley of Tuwa—which is on the western side of the Mount—a son was born to him on a dark, wintry, snowy night; it was a Friday night. He had lost his way, his livestock had scattered, he had no water, and his flint failed to strike fire. While he was in this state, he saw a fire on the left side of the road, coming from the direction of the Mount.

"He said to his family, 'Wait'"—that is, stay where you are. He (peace be upon him) commanded them to do this so they would not follow him in his resolve to go to the fire, as is the custom, not because he feared they would move to another location, for that is not something that would cross the mind. The address is said to be for his wife, his son, and the servant; others say it is for his wife alone. The plural form is either due to the outward appearance of the word "family" (ahl) or for magnification, as in the saying of the poet: "And if you wished, you would forbid women other than you [plural]." Al-A‘mash, Talhah, Hamzah, and Nafi‘ (in one narration) read "la-ahlihi" (for his family) with a damma on the ha (la-ahlihi).

"Indeed, I have perceived a fire"—that is, I have seen it with a clear, unambiguous vision. From this comes the word "human" (insan) of the eye, and the "perceived" (uns) is the opposite of the "hidden" (jinn). It is said that uns is specifically for seeing that which gives comfort. Others say it is synonymous with "finding" (wijdan), as the poet al-Harith ibn Hilliza said: "I perceived a cry, though the heavy-hearted one was startled / On a day when the evening had drawn near." This sentence is a justification for the command and the thing commanded. Since the perception was definitive and certain, he affirmed it to them with the particle "inna" so they might settle their souls, even if there was no hesitation or denial there.

"That I may bring you a torch from it"—that is, I will come to you from the fire with a flame (qabas) taken from the head of a stick or similar. The word is in the form of an active participle, though it carries the meaning of a passive one; this is what is intended by the "shooting star" (shihab) and the "ember" (jadwah) in another passage. To interpret it as a live coal (jamrah) is of no consequence. This prepositional phrase is connected to "I will bring you." As for "from it," it is possible that it is connected to that, or that it is connected to an omitted element serving as a state (hal) from "torch" (qabas), according to Abu al-Baqa’.

"Or find guidance at the fire"—that is, a guide who will show me the path. This is on the basis that it is a verbal noun used to name the agent as an exaggeration, or that the construct has been omitted—meaning: "possessor of guidance"—or that when one finds a guide, one has found guidance. Al-Zajjaj held that the intent is a guide to show him water, for he (peace be upon him) had lost his way to water. Mujahid and Qatadah said the intent is a guide to show him the paths of religion, for the thoughts of the righteous are immersed in religious concerns in all their states, and no distraction keeps them from them. However, this is remote, for the flow of the noble arrangement is to comfort his family. Moreover, it is explicitly stated in Surah al-Qasas what necessitates what preceded, where it says: "that I may bring you from it news or a burning fire," etc.

The common practice is to write this word (huda) with a ya (هدى). Abu al-Baqa’ said the better way is to write it with an alif (هدى), and it should not be pronounced with imalah (inclination), and the alif is not a replacement for the tanwin. In the verified opinion, some have performed imalah on it, which involves three aspects: first, that it is likened to the alif of the tanwin in terms of the letter, as the pronunciation of both in the shortened noun (maqsur) is the same; second, that it is the letter of the word, and nothing from the tanwin has been replaced in the accusative case; third, that it is based on the view of those who pause in all three cases without replacement.

The word "or" (aw) is for exclusivity rather than combination. "At" ('ala) is in its primary sense of elevation, and the elevation "at" (or upon) the fire is a well-known metaphor that has become a conventional reality for being at a place close to and touching it, just as Sibawayh said regarding "I passed by Zayd": that it is an adherence to a place near him. Many others have said that the prepositional phrase is in the position of a state (hal) from "guidance," and it was originally an adjective for it, then it was fronted; the estimation is: "or find a guide or possessor of guidance overlooking the fire." The intent is someone warming themselves by it, and the custom of one warming themselves is to draw near the fire and look over it.

Al-Anbari held that "at" here means "near," "with," or is equivalent to the letter "bi." There is no need for that, as the outward meaning is "upon/at," but the explicit noun was used to state what is effectively the cause for finding guidance, for the fire is never without people near it. The sentence was initiated with the word of hoping (la'alla) because the two clauses and what is joined to them are not guaranteed occurrences, but are anticipated and expected. According to the Irshad al-'Aql al-Salim, it is either a justification for a verb that has been omitted—out of confidence in what the command to stay and the report of perceiving the fire indicate, and in order to avoid stating explicitly what might frighten them—or it is a state from its subject; that is: "Go to it, so that I may bring you," or "in order to bring you," or "hoping that I may bring you a torch from it." It is also said that it is an adjective for "a fire." Since it is permitted to make the sentence of hope a conjunct (silah), as in the poet's saying, "I am one who hopes for a glance before the one / for whom, even if her abode is far, I may visit," then it should be permitted to make it an adjective, for the conjunct and the adjective are very close. Its state is not hidden.