Allah the Exalted said: << و قالت امرأت فرعون قرت عين لي ولك لا تقتلوه عسى أن ينفعنآ أو نتخذه ولدا وهم لا يشعرون >

And the wife of Pharaoh said, when he and his aides had resolved to kill him, meaning to kill Moses: and it is written as *qurrat* with an open *ta* (ta marbutah), while the standard rule is with a closed *ta* (ta marbutah), and it is likewise with a closed *ta* in the rest of the verses: with a closed *ta*, and it did not come with an open *ta* except in this instance in the Qur'an. It is mentioned in the Qur'an in two places besides this, and all of them are with a closed *ta*. When asked, "What is the difference?" we say that this follows the Uthmanic script; this is how the Companions (may Allah be pleased with them) wrote it.
And his saying: First: To whom is the address directed? To Pharaoh, and the author assumed , to indicate that it is the predicate of a deleted subject.
And his saying: is derived from *qarr* (coolness) or from *qarar* (settling), meaning: my intention is from this or from this, and it is correct from both. From *qarr*, which is coolness, because when the eye cools, it becomes a sign of joy. For this reason, it is said: "The tears of joy are cold, and the tears of sadness are hot." It is also said: "He weeps for him with hot tears," meaning from sadness. Thus, *qurrat al-ayn* (the coolness of the eye) is a metaphor for its coolness, and the coolness of the eye is a sign of joy. It was also said that it is from *qarra* (to settle) in a place, which is settling and lack of agitation. Because when a person is afraid, his eye begins to move from here and there, it stares, moves, and turns. But this is a sign that it is settled, and its settling is a sign that it has not been afraid.
Her saying: indicates that they had resolved to kill him, otherwise her saying "Do not kill him" would have no benefit. And did her saying "for me and for you" come to pass as she expected? As for her, yes, there is no doubt that the matter came to pass as she expected, and this child became the coolness of her eye and an elevation for her in this world and the Hereafter. But as for Pharaoh, no, it did not become the coolness of his eye; rather, it became an enemy and a sorrow for him. Among the strange interpretations is that some said: and it stops, and it also stops, a new sentence. This is, in reality, a manipulation of the Qur'an, because if it were as they say, Allah the Exalted would have said: , because the deletion of the *nun* here has no known reason other than the prohibition. How can such cold interpretations be explained? But we mentioned it because it has been said, otherwise, it is even reported from Ibn 'Abbas (may Allah be pleased with him), but this is the furthest thing from Ibn 'Abbas, because of the disintegration of the speech and its scattering, and the lack of coherence between its parts. And because the *nun* in the verb "kill him" is deleted, which indicates that the *la* (prohibition) is applied to it. But she, the wife of Pharaoh (may Allah be pleased with her), either said that to calm him down, "the coolness of the eye for you and for me," to calm and please him, or she said it believing it to be so. But one who believes something does not necessarily find the matter in accordance with what he believed, for Allah (Glorified and Exalted is He) may overturn a person's belief for a wisdom He intends, and there is no barrier to her saying that believing it would be the coolness of the eye for him and for her as well. And this is indicated by her saying: It was said that Pharaoh had no child from his wife, so she said, "or we may take him as a son." It is known that there is a difference between the two, for their benefiting from him does not make them feel affection for him as they feel affection for a son, is that not so? The servant of a person is commanded and prohibited, and he does not have in his heart the mercy, compassion, and affection that a son has. For this reason, she said: "or we may take him as a son." This is a transition from the lower to the higher. Thus, we are not deprived of this child; either we take him as a servant to benefit from him, or we take him as a son to be proud of him, and he will be in the position of a son for us. Is there a third possibility? Yes, there is a third possibility that he does not benefit them and they do not take him, but it cannot be said in such a context, because she wants to encourage them to keep him, and encouragement to keep him only mentions the desirable qualities, which are that he benefits or is taken as a son.
He said: - Yes, they do not perceive. This is a sentence from the speech of Allah, not from her speech, is it? It appears that it is from the speech of Allah, meaning "and they," i.e., the family of Pharaoh, including the woman, do not perceive the outcome of this child's matter. Because if they had perceived the outcome of his matter, they would have accepted her advice, would they not? They did not accept it, but Allah (Glorified and Exalted is He) blinded them to it.