The qurʾānic discourse underscores a special status for the households (ahl or ahl al-bayt) of prophets, exemplified by the attribution of blessing and purity to the ahl al-bayt of Abraham (Q 11:73) and Muḥammad (Q 33:33). However, a similar portrayal of Moses’ family in the Qurʾān has remained unexplored. In this paper, I investigate the depiction of Moses’ family within the Qurʾān and analyze its intertextuality with the Hebrew Bible and rabbinic literature. I argue that the qurʾānic discourse subtly emphasizes Moses’ family by presenting them alongside Aaron as witnesses to Moses’ revelation—an allegory for the status of the family of the Prophet Muḥammad. The qurʾānic narrative of theophany to Moses at the burning tree (Q 20:8–36; 27:7–12; 28:22–35; Rubin 2014; Galadari 2024) occurs during his journey with his family, which includes his wife Zipporah and their two sons, Gershom and Eliezer (Exod 2:15–22; 18:3–4). Notably, in this event, Moses’ family is implicitly enveloped in the divine blessing (barakah) bestowed upon those in the vicinity of the tree (Q 27:7–8). This placement of Moses’ family contrasts with the biblical account of the burning bush, where Moses experiences the theophany while tending alone his father-in-law’s flocks (Exod 3:1–3), resulting in his subsequent journey to Egypt with his family (Exod 4:20). In the qurʾānic theophany scene, while much of the communication occurs between God and Moses, there are instances where God addresses Moses and Aaron together (Q 20:43–47; 25:36; 26:15–17), and they jointly respond to Him (Q 20:45). This observation is coherent with the implied joining of Aaron to Moses on the mountain in Q 19:52–53 and the explicit mention of both figures appearing on the Mountain of God in the Hebrew Bible (Exod 4:14–15, 27–28). However, in the biblical account, Moses is the intermediator of God’s message to Aaron and puts “words in his mouth” (Exod 4:15). These notions entail the presence of five individuals in the qurʾānic portrayal of Moses’ revelation in the sacred valley of ṭuwā (Q 20:12; 79:16): Moses, Aaron, Zipporah, Gershom, and Eliezer. It is worth noting that besides Moses’ wife and two sons, Aaron is also identified as his ahl (Q 20:29). The Qurʾān often presents biblical characters and stories with underlying typological themes (Zwettler 1990; Stewart 2000, 2016; Neuwirth 2010, 2022; Griffith 2013). Particularly, this qurʾānic scene may have served as a typology for Muḥammad’s gathering of his family, consisting of ʿAlī, Fāṭimah, Ḥasan, and Ḥusayn under his cloak to constitute the five purified aṣḥāb al-kisāʾ (Q 33:33) who also participated in the event of mubāhilah (3:61).