Tafsir al-Baghawi - Al-Baghawi - (6/206)

Tafsir al-BaghawiAl-Baghawi

about the road, for he had lost his way; or a burning brand from the fire—that is, a piece or a flame from the fire—so that you may warm yourselves. There are three variant readings of this word: Asim read it as jadhwah, with an a-vowel on the jīm; Hamzah read it with a u-vowel; and the others read it with an i-vowel. Qatadah and Muqatil said: “It is a stick part of which has burned,” its plural being jidhan (1).

“Then, when he came to it, he was called from the right side of the valley, in the blessed spot, from the tree: ‘O Moses, truly I am Allah, Lord of the worlds. Cast down your staff.’ Then, when he saw it moving as though it were a serpent, he turned and fled without looking back. ‘O Moses, come forward and do not fear; you are among those who are secure. Insert your hand into your bosom; it will come forth white, without any harm. And draw your arm close to yourself against fear. These are two proofs from your Lord to Pharaoh and his chiefs. Indeed, they are a defiantly disobedient people.’” (30–32)

“Then, when he came to it, he was called from the right side of the valley”: that is, from the side of the valley to Moses’ right. “In the blessed spot”: blessed for Moses. Allah made it blessed because He spoke to Moses there and sent him as a prophet. Ata said: It means the sacred spot. “From the tree”: that is, from the direction of the tree. Ibn Masud said: “It was a green acacia tree, gleaming” (2). Qatadah, Muqatil, and al-Kalbi said: “It was a thornbush” (3). Wahb said: “It was a bramble” (4). It is also reported from Ibn Abbas that it was a jujube tree (5). “O Moses, truly I am Allah, Lord of the worlds.”

“And cast down your staff. Then, when he saw it moving”: that is, writhing. “As though it were a serpent”: namely, a small snake, due to the speed of its movement. “He turned and fled”: fleeing from it. “Without looking back”: he did not return. Then he was called: “O Moses, come forward and do not fear; you are among those who are secure.”

“Insert”: that is, put “your hand into your bosom; it will come forth white, without any harm”—that is, without leprosy. It came forth with rays like the light of the sun. “And draw your arm close to yourself against fear.” The reciters of Kufah and Syria read it with a u-vowel on the rā’ and a silent hā’; Hafs read the rā’ with an a-vowel; while the others read both with an a-vowel. All are variant forms meaning fear.

(1) See Lisan al-Arab, root jadha; al-Tabari, 20/69-70. (2) In al-Tabari: “a dark-green, luxuriant tree.” The samurah is a tree belonging to the thorn-tree species, and it has good wood. (3) A tree of the nightshade family, with thorny branches. (4) A thorny climbing plant of the rose family; its fruit is red, and sometimes yellow, and it has hard, round pits. (5) It appears that the identification of the tree species was taken from the People of the Book. See al-Tabari, 20/71; Ibn Kathir, 3/389.

عَنِ الطَّرِيقِ، لِأَنَّهُ كَانَ قَدْ أَخْطَأَ الطَّرِيقَ، ﴿أَوْ جَذْوَةٍ مِنَ النَّارِ﴾ يَعْنِي: قِطْعَةً وَشُعْلَةً مِنَ النَّارِ. وَفِيهَا ثَلَاثُ لُغَاتٍ، قَرَأَ عَاصِمٌ: "جَذْوَةٍ" بِفَتْحِ الْجِيمِ، وَقَرَأَ حَمْزَةُ بِضَمِّهَا، وَقَرَأَ الْآخَرُونَ بِكَسْرِهَا، قَالَ قَتَادَةُ وَمُقَاتِلٌ: هِيَ الْعُودُ الَّذِي قَدِ احْتَرَقَ بَعْضُهُ، وَجَمْعُهَا "جِذَىً" (١) ﴿لَعَلَّكُمْ تَصْطَلُونَ﴾ تَسْتَدْفِئُونَ. ﴿فَلَمَّا أَتَاهَا نُودِيَ مِنْ شَاطِئِ الْوَادِي الْأَيْمَنِ فِي الْبُقْعَةِ الْمُبَارَكَةِ مِنَ الشَّجَرَةِ أَنْ يَا مُوسَى إِنِّي أَنَا اللَّهُ رَبُّ الْعَالَمِينَ (٣٠) وَأَنْ أَلْقِ عَصَاكَ فَلَمَّا رَآهَا تَهْتَزُّ كَأَنَّهَا جَانٌّ وَلَّى مُدْبِرًا وَلَمْ يُعَقِّبْ يَا مُوسَى أَقْبِلْ وَلَا تَخَفْ إِنَّكَ مِنَ الْآمِنِينَ (٣١) اسْلُكْ يَدَكَ فِي جَيْبِكَ تَخْرُجْ بَيْضَاءَ مِنْ غَيْرِ سُوءٍ وَاضْمُمْ إِلَيْكَ جَنَاحَكَ مِنَ الرَّهْبِ فَذَانِكَ بُرْهَانَانِ مِنْ رَبِّكَ إِلَى فِرْعَوْنَ وَمَلَئِهِ إِنَّهُمْ كَانُوا قَوْمًا فَاسِقِينَ (٣٢) ﴾ ﴿فَلَمَّا أَتَاهَا نُودِيَ مِنْ شَاطِئِ الْوَادِي الْأَيْمَنِ﴾ مِنْ جَانِبِ الْوَادِي الَّذِي عَنْ يَمِينِ مُوسَى، ﴿فِي الْبُقْعَةِ الْمُبَارَكَةِ﴾ لِمُوسَى، جَعَلَهَا اللَّهُ مُبَارَكَةً لِأَنَّ اللَّهَ كَلَّمَ مُوسَى هُنَاكَ وَبَعَثَهُ نَبِيًّا. وَقَالَ عَطَاءٌ: يُرِيدُ الْمُقَدَّسَةَ، ﴿مِنَ الشَّجَرَةِ﴾ مِنْ نَاحِيَةِ الشَّجَرَةِ، قَالَ ابْنُ مَسْعُودٍ: كَانَتْ سَمُرَةً خَضْرَاءَ تَبْرُقُ (٢) ، وَقَالَ قَتَادَةُ وَمُقَاتِلٌ وَالْكَلْبِيُّ: كَانَتْ عَوْسَجَةً (٣) . قَالَ وَهْبٌ مِنَ الْعُلَّيْقِ (٤) ، وَعَنِ ابْنِ عَبَّاسٍ ﵄: أَنَّهَا الْعُنَّابُ (٥) ، ﴿أَنْ يَا مُوسَى إِنِّي أَنَا اللَّهُ رَبُّ الْعَالَمِينَ﴾ ﴿وَأَنْ أَلْقِ عَصَاكَ فَلَمَّا رَآهَا تَهْتَزُّ﴾ تَتَحَرَّكُ، ﴿كَأَنَّهَا جَانٌّ﴾ وَهِيَ الْحَيَّةُ الصَّغِيرَةُ مِنْ سُرْعَةِ حَرَكَتِهَا، ﴿وَلَّى مُدْبِرًا﴾ هَارِبًا مِنْهَا، ﴿وَلَمْ يُعَقِّبْ﴾ لَمْ يَرْجِعْ، فَنُودِيَ: ﴿يَا مُوسَى أَقْبِلْ وَلَا تَخَفْ إِنَّكَ مِنَ الْآمِنِينَ﴾ ﴿اسْلُكْ﴾ أَدْخِلَ ﴿يَدَكَ فِي جَيْبِكَ تَخْرُجْ بَيْضَاءَ مِنْ غَيْرِ سُوءٍ﴾ بَرَصٍ، فَخَرَجَتْ وَلَهَا شُعَاعٌ كَضَوْءِ الشَّمْسِ، ﴿وَاضْمُمْ إِلَيْكَ جَنَاحَكَ مِنَ الرَّهْبِ﴾ قَرَأَ أَهْلُ الْكُوفَةِ، وَالشَّامِ: بِضَمِّ الرَّاءِ وَسُكُونِ الْهَاءِ، وَيَفْتَحُ الرَّاءَ حَفْصٌ، وَقَرَأَ الْآخَرُونَ بِفَتْحِهِمَا، وَكُلُّهَا لُغَاتٌ بِمَعْنَى الْخَوْفِ

(١) وانظر: لسان العرب، مادة (جذا) ، الطبري: ٢٠ / ٦٩-٧٠. (٢) في الطبري: شجرة سمراء خضراء ترف. والسمرة: شجرة من العضاه، جيد الخشب. (٣) شجرة من فصيلة الباذنجيات، شائكة الأغصان. (٤) نبات شائك معرش من فصيلة الورديات، ثمره أحمر وربما كان أصفر، وله نوى صلب مستدير. (٥) وكأن تحديد جنس الشجرة مأخوذ من أهل الكتاب. انظر: الطبري: ٢٠ / ٧١، ابن كثير: ٣ / ٣٨٩.