Allah the Exalted said: << فلما جآءها نودي أن بورك من في النار ومن حولها و سبحان الله رب العالمين >

[Surat al-Naml:8]
There is originally an omission in it, and the implied meaning is "he went, and when he came to it." This is called the brevity of omission, because brevity in rhetoric is either brevity of shortening or brevity of omission. If a short sentence contains many meanings without omission, it is called brevity of shortening, as in the saying of Allah the Exalted: This is a concise sentence, but it contains many meanings. The scholars of rhetoric call this brevity of shortening, which is when a sentence is short but contains many meanings.
The meaning of the brevity of omission is: shortening the sentence, but the sentence itself does not contain many meanings except by supplying omitted elements that are understood. This is from the brevity of omission.
And its examples in the Qur'an are many, such as the saying of Allah the Exalted: It contains brevity of omission; the implied meaning is: "then break your fast, and a number of other days."
He said: meaning: that meaning: Allah blessed meaning: Musa meaning: the angels, or the reverse .
The one who called out is Allah the Mighty and Majestic. The evidence is that in another verse, this is made explicit:

And We called him from the side of the mount at [his] right

وَنَادَيْنَاهُ مِنْ جَانِبِ الطُّورِ الأَيْمَنِ

[Maryam 19:52]

So the one who called out is Allah, Glorified and Exalted is He.
And his saying:

that

أَنْ

meaning: that. The author, may Allah have mercy on him, informed us that the "an" here is a light form of the heavy "an," when the preposition "ba" is supplied, because supplying the "ba" indicates that what follows it is interpreted as a verbal noun.
And there is another opinion: they make the "an" here explanatory, like:

So We inspired to him, "Construct the ship

فَأَوْحَيْنَا إِلَيْهِ أَنِ اصْنَعِ الْفُلْكَ

[Al-Mu'minun 23:27]

.
And they say: that "nudiya" (he was called) contains the meaning of speech without its letters, and that "an" when preceded by what contains the meaning of speech without its letters is explanatory. But in terms of meaning, it is one; the difference is only in the grammatical parsing.

Blessed is whoever is at the fire

بُورِكَ مَنْ فِي النَّارِ

[An-Naml 27:8]

The commentator or exegete said: " meaning: Allah blessed ."
He supplied this to clarify that the doer of the blessing is whom? Allah. And that "baraka" (blessed) is transitive by itself: "Allah blessed so-and-so," just as it is said: "May Allah bless so-and-so." So it is transitive by itself and transitive with a preposition.
The student: ... regarding calling out in a language other than Arabic.

The Shaykh : No, no. Now, when it is cited in the Arabic language, it takes the ruling of the Arabic language.
The student: It is supposed that the majority is that ....

The Shaykh : I understood your words. This is not correct, because the interpretation is actually for all the speech... the translation of the speech that occurred from Allah, Glorified and Exalted is He, to Musa in all these sentences, and not only in His saying:

Blessed

بُورِكَ

in the entire sentence.
The author, may Allah have mercy on him, says: " Allah blessed ."

Who

مَنْ

Its parsing, without the exegete's supply, is a relative pronoun in the position of a nominative substitute for the subject.
And his saying: " meaning: Musa meaning: the angels, or the reverse ."

whoever is at the fire

مَنْ فِي النَّارِ

[An-Naml 27:8]

the angels,

and whoever is around it

وَمَنْ حَوْلَهَا

Musa.
And a third possibility is that

whoever is at the fire

مَنْ فِي النَّارِ

[An-Naml 27:8]

Musa

and whoever is around it

وَمَنْ حَوْلَهَا

the lands around this fire, because the lands of Sham are blessed, or

and whoever is around it

وَمَنْ حَوْلَهَا

his family... all of this has a possibility.
The student: ....

The Shaykh : No. Around the fire. Now, his saying:

whoever is at the fire

مَنْ فِي النَّارِ

[An-Naml 27:8]

there is actually a problem with it, because "fi" (in) indicates location, and the fire is a location. So is Musa in the fire? The author supplied for this, and he said, may Allah have mercy on him: " And 'baraka' is transitive by itself and with a preposition, and 'place' is supplied after 'fi'."
Meaning: from the place of the fire, because if he were in the fire in reality, he would have burned. But "place" is supplied. So if it is said: what is the benefit of his saying: and omitting the place?
We said: The benefit of that, and Allah knows best, is two things. The first thing: complete closeness to it.
And the second thing: that the rays of the fire may have reached this one who is close to it. That is, the fire, as is clear, has rays. The person close to it is in the same rays, so as if, due to his closeness and the reaching of the fire's rays to him, he became as if he were in it itself. Otherwise, he is not in the flame itself. This is not possible. This, and Allah knows best, is the wisdom of Allah, Glorified and Exalted is He, saying: