20:10 Taa-Haa (Taa-Haa)

حين رأى في الليل نارًا موقدة فقال لأهله: انتظروا لقد أبصرت نارًا، لعلي أجيئكم منها بشعلة تستدفئون بها، وتوقدون بها نارًا أخرى، أو أجد عندها هاديًا يدلنا على الطريق.

{ فَقَالَ لِأَهْلِهِ امْكُثُوا إِنِّي آنَسْتُ } أي: أبصرت { نَارًا } وكان ذلك في جانب الطور الأيمن، { لَعَلِّي آتِيكُمْ مِنْهَا بِقَبَسٍ } تصطلون به { أَوْ أَجِدُ عَلَى النَّارِ هُدًى } أي: من يهديني الطريق. وكان مطلبه، النور الحسي والهداية الحسية، فوجد ثم النور المعنوي، نور الوحي، الذي تستنير به الأرواح والقلوب، والهداية الحقيقية، هداية الصراط المستقيم، الموصلة إلى جنات النعيم، فحصل له أمر لم يكن في حسابه، ولا خطر بباله.

من ههنا شرع تبارك وتعالى في ذكر قصة موسى وكيف كان ابتداء الوحي إليه وتكليمه إياه وذلك بعد ما قضى موسى الأجل الذي كان بينه وبين صهره في رعاية الغنم وسار بأهله قيل قاصدا بلاد مصر بعدما طالت الغيبة عنها أكثر من عشر سنين ومعه زوجته فأضل الطريق وكانت ليلة شاتية ونزل منزلا بين شعاب وجبال في برد وشتاء وسحاب وظلام وضباب وجعل يقدح بزند معه ليوري نارا كما جرت له العادة به فجعل لا يقدح شيئا ولا يخرج منه شرر ولا شيء فبينما هو كذلك إذ آنس من جانب الطور نارا أي ظهرت له نار من جانب الجبل الذي هناك عن يمينه فقال لأهله يبشرهم إنى آنست نارا لعلي آتيكم منها بقبس أي شهاب من نار وفي الآية الأخرى أو جذوة من النار وهي الجمر الذي معه لهب لعلكم تصطلون دل على وجود البرد وقوله بقبس دل على وجود الظلام وقوله أو أجد على النار هدى أي من يهديني الطريق دل على أنه قد تاه عن الطريق كما قال الثوري عن أبي سعد الأعور عن عكرمة عن ابن عباس في قوله أو أجد على النار هدى قال من يهديني إلى الطريق وكانوا شاتين وضلوا الطريق فلما رأى النار قال إن لم أجد أحدا يهديني إلى الطريق أتيتكم بنار توقدون بها.

When he caught sight of a fire and said to his family namely to his wife ‘Wait here! — this was when he was leaving Midian heading for Egypt — Indeed I see a fire in the distance. Perhaps I can bring you a brand from it bring you a burning wick or a torch or find at the fire some guidance’ that is someone to guide me by showing me the proper route — for he had lost it in the darkness of the night. He Moses said ‘perhaps’ la‘alla because he could not be certain of fulfilling his promise.

Commentary

وَهَلْ أَتَاكَ حَدِيثُ مُوسَىٰ (And has there come to you the story of Musa? - 20:9) In the earlier verses, reference was made to the greatness of the Qur’ an and also to the reverence due to the Holy Prophet ﷺ . Thereafter, the story of Sayyidna Musa (علیہ السلام) has been related so that the Holy Prophet ﷺ should become fully aware of the trials and tribulations which afflict the prophets in the discharge of their missions, and which were rendered with courage and fortitude by the earlier prophets. This was to prepare the Holy Prophet ﷺ for the great mission which was entrusted to him. There is another verse which conveys the same sense:

وَكُلًّا نَّقُصُّ عَلَيْكَ مِنْ أَنبَاءِ الرُّ‌سُلِ مَا نُثَبِّتُ بِهِ فُؤَادَكَ

"And We narrate to you everything from the events of the messengers with which We strengthen your heart." (11:120)

It means that these stories are narrated to prepare you (the Holy Prophet ﷺ) and make you strong to undertake the responsibilities of the mission.

The story of Sayyidna Musa (علیہ السلام) which is related here begins like this. At Madyan he stayed with Sayyidna Shu` aib (علیہ السلام) with the understanding that he would serve the latter for a period of eight or ten years. According to Tafsir Al-Bahr ul-Muhit, after the expiry of this period he sought the permission of Sayyidna Shu` aib (علیہ السلام) to proceed to Egypt to see his mother and sister. He had fled earlier from Egypt fearing capture or death by the soldiers of the Pharaoh but this danger had now passed through the lapse of so many years. Sayyidna Shu'aib (علیہ السلام) willingly gave the permission and sent him away, with his wife (who was the latter's daughter). He also gave him some money and a few articles which they might use during their journey. Since he was apprehensive of the hostility of some of the rulers in Syria, he adopted a less frequented route. It was winter season and his pregnant wife was very close to confinement. The route which he had taken was unfamiliar to him, and he lost his bearings. He came out to the west, i.e. the right side of the mount of Tur.

It was a dark and cold night and to add to the misery, his wife began to experience birth pangs. He tried to strike fire with flint but did not succeed. In this state of utter confusion he saw light on the Tur mountain which, in fact, was the Nur (the light symbolizing the truth). So he said to his family, "I have noticed fire. I am going there to bring for you a live coal and I may also find someone who could tell me the way to Egypt." The presence of his wife on the journey is well established. According to some traditions there was a servant with him who is also addressed. Others say that there were some other companions also who were separated when they lost their way. (Al-Bahr ul-Muhit)

Hast thou received the story of Moses when he saw a fire? Fire is a mark of munificence and a proof of generosity. The Arabs would light up a fire to bring guests. But no one has ever found a banquet through a fire like Moses, and no one has seen a host from a fire like God. Moses was seeking a fire to light up a tent. He found a fire that burns spirit and heart. All fires burn the body, but the fire of friendship burns the spirit. No one can be patient with a spirit-burning fire. Fires are of different sorts: the fire of shame, the fire of yearning, the fire of love. The fire of shame burns away dispersion, the fire of yearning burns away patience, and the fire of love burns away the two worlds such that nothing remains but the Real. The evidence of having found friend- ship is that the two worlds are burned away. The mark of the realizer is that he does not attend to anything other than the Real. The mark of nonbeing is to reach oneself. When rain reaches the ocean, it has reached it. He who reaches the Patron reaches himself.