وَإِنْ تَجْهَرْ بِالْقَوْلِ فَإِنَّهُ يَعْلَمُ السِّرَّ وَأَخْفَى ﴿۷﴾ اللَّهُ لَا إِلَهَ إِلَّا هُوَ لَهُ الْأَسْمَاءُ الْحُسْنَى ﴿۸﴾ وَهَلْ أَتَاكَ حَدِيثُ مُوسَى ﴿۹﴾ إِذْ رَأَى نَارًا فَقَالَ لِأَهْلِهِ امْكُثُوا إِنِّي آنَسْتُ نَارًا لَعَلِّي آتِيكُمْ مِنْهَا بِقَبَسٍ أَوْ أَجِدُ عَلَى النَّارِ هُدًى ﴿۱۰﴾

﴾7﴿ Wa in tajhar bilqawli fainnahoo ya'lamus sirra wa akhfaa
﴾8﴿ Allaahu laaa ilaaha illaa huwa lahul asmaa'ul husnaa
﴾9﴿ Wa hal ataaka hadeesu Moosa
﴾10﴿ Iz ra aa naaran faqaala li ahlihim kusooo inneee aanastu naaral la'alleee aateekum minhaa biqabasin aw ajidu 'alan naari hudaa

﴾7﴿ And if you speak openly, surely Allah knows what is hidden and even more concealed
﴾8﴿ He is Allah; there is no deity worthy of worship except Him. To Him belong the most beautiful names
﴾9﴿ And has the story of Moses (peace be upon him) reached you
﴾10﴿ When he saw a fire and said to his family, Stay here; indeed, I have perceived a fire. Perhaps I can bring you a torch or find at the fire some guidance

[7] This verse presents the fourth proof, which is the complete knowledge of Allah—His encompassing awareness of all hidden and apparent things.
The word “al-sirr” refers to secret speech—something whispered privately to a trusted person.
The word “akhfā” refers to what is even more concealed—such as a thought or intention that remains entirely hidden in the heart.
This shows that nothing is beyond Allah’s knowledge, whether spoken aloud, whispered, or silently kept within.
[8] This verse is a proclamation of Tawḥīd (Oneness of Allah) and also serves as the fifth proof of it.
The phrase “al-Asmā’ al-Ḥusnā” refers to the Most Beautiful Names of Allah—those names which:
Allah Himself has mentioned in His revealed books,
Or the prophets (peace be upon them) have affirmed for Him.
The word “ḥusnā” is used because these names indicate complete perfection,
They contain meanings of absolute beauty, power, knowledge, mercy, and more.
They are eternal, without flaw, and cannot be shared by any partner or creation.
They are based on revelation (waḥy), not human reasoning.
And Allah is not in need of creation for their definition or affirmation.
This verse emphasizes that only Allah, with such perfect names and attributes, is worthy of worship, obedience, and complete trust.
[9] From this verse begins the detailed narrative of Mūsā (peace be upon him).
The main purpose of this story is to provide courage and firmness to the Prophet (peace be upon him) and the believers, so they may bear the hardships of da‘wah (calling to the truth) just as Mūsā (peace be upon him) and the magicians did after accepting faith.
In this surah, the story of Mūsā is divided into six stages (maqāmāt).
The first stage begins from this verse up to verse 24, and it includes:
The return of Mūsā from Madyan to Egypt,
The bestowal of prophethood and the message of tawḥīd,
Two divine rulings to perfect his understanding of tawḥīd,
Mention of the Hereafter to instill awe,
Encouragement and strengthening of heart,
And the mention of two miracles of Mūsā (his staff and hand).
The phrase “Wa-hal atāka ḥadīthu Mūsā” is a rhetorical question of reminder and awakening—to grab attention for the story that follows.
[10] Mūsā (peace be upon him) referred to the fire according to his assumption.
From the details in Surah An-Naml and Surah Al-Qaṣaṣ, it becomes clear that his intention in seeking qabasin (a burning torch) was to obtain warmth, as they were in the cold desert.
Also, they had lost their way, which is why he mentioned possibly finding a guide (hādī) near the fire.
Thus, both practical needs—warmth and guidance—motivated his approach, though he was about to encounter something far greater.