The mention of Allah (Mighty and Majestic) in the verse of al-Shura of the three levels of revelation: “It is not for any human that Allah should speak to him except by revelation, or from behind a veil, or by sending a messenger to reveal by His permission what He wills.”

The questioner : I told you that Allah (Glorified and Exalted is He) mentioned at the end of Surat al-Shura that the levels of revelation are three levels: And He said in the verse of al-Qasas: We referred to this in the tafsirs and found that this revelation is inspiration. So what about this? The Shaykh said that Allah (Glorified and Exalted is He) said: How can this promise come through inspiration? We said, it is destroyed...?

The Shaykh : The answer to this question is from two angles. The first is to say that this verse itself is evidence that the mother of Musa was a prophetess. The first angle is to say that this verse indicates that the mother of Musa was a prophetess, by the proof that Allah (Blessed and Exalted is He) revealed to her this explicit revelation informing that Allah (Mighty and Majestic) would make this infant boy a prophet and messenger in the future. The second opinion is based on the fact that it is not established in the Shari'ah that Allah (Mighty and Majestic) sent a female prophet before, so it is said at that time that this is inspiration and not revelation. And this is the opinion we lean toward, because there is a verse in the Qur'an that is explicit, or actually explicit, that no person from among women was sent as a prophet before. Allah the Exalted said: This is a restriction after a negation, which implies what? The restriction and the non-sending of a prophetess, but rather a male prophet.
In this verse, and due to the absence of any report in the Qur'an or in the Sunnah that speaks about a prophetess at all, there is no such thing, so we leaned toward denying that Allah (Mighty and Majestic) sent a prophetess before. Therefore, an interpretation is necessary, and thus the previous verse must be interpreted as revelation in the sense of inspiration. This is supported by the saying of the Prophet (peace and blessings be upon him): The Messenger (peace and blessings be upon him and his family) explicitly states in this hadith that there were people before the Messenger (peace be upon him) who were inspired (muhaddathun), meaning inspired, and not prophets, by the proof that he (peace and blessings be upon him) said to 'Ali (may Allah be pleased with him) when he left him in charge of his family and the people of Madinah when he went to Tabuk, so 'Ali cried and said, “Do you leave me with the children and women?” So he (peace and blessings be upon him) said to him: Therefore, when he said: it does not mean here that they are inspired in the sense of being prophets, no, because there is no prophet after the Messenger (peace be upon him) by the text of that hadith and others with its meaning. So we were compelled to interpret as meaning not prophets, but rather inspired. And this is how the scholars all interpreted it, saying that the meaning of the hadith is: “There were among the nations before you inspired people. If there are inspired people in this Ummah, then it is 'Umar.” And in reality, everyone knows that there were many incidents in which 'Umar ibn al-Khattab was inspired and hit the core of the truth with his inspiration. If this is established by the indication of this hadith, then we say that the mother of Musa was revealed that text which you recited earlier in the sense of inspiration, not in the sense of revelation which is specific to the noble prophets and messengers.