Allah the Exalted said: << And We revealed to the mother of Musa, "Nurse him, and when you fear for him, cast him into the river, and do not fear and do not grieve. Indeed, We will return him to you and

We revealed. *Wahy* in language means conveying information swiftly and secretly. From this is His saying, the Exalted: And it is used for multiple meanings:
Among them is legislative revelation, which is the revelation of prophethood or messengership.
And there is the revelation of inspiration, which is: what Allah, Blessed and Exalted is He, places in the soul of the one to whom it is revealed.
And there is the revelation of sleep, for a good dream in sleep is one of forty-six parts of prophethood. We look at this verse: Is it the revelation of prophethood or messengership...? Because what was revealed to her was not legislation; "nurse him" and so on. And the correct view is that no woman was ever sent as a prophet. So the revelation here is either inspiration or a dream. Inspiration is not a strange thing; a woman is inspired with what is in her benefit. Allah, Blessed and Exalted is He, inspired the bees, and He inspires the children of Adam with what is in their benefit: and so on. For this reason, the author said, "And We revealed," meaning a revelation of inspiration or a dream. The "or" here is for variety, indicating the disagreement in this issue. Some scholars say the revelation is inspiration, and some say it is a dream. The important point is that it is not the revelation of messengership or prophethood.
And His saying: is the one who gave birth to him, and this is the default meaning of "mother." As for the mother through breastfeeding, she is not mentioned in an absolute sense, but only in a qualified sense. For this reason, Allah the Exalted said: Then He said: So the mother through breastfeeding does not fall under the absolute term "mother," but it is necessary that she be qualified.
The student: ...

The Shaykh :- When used absolutely. Now, I have clarified this so that it is clear that His saying, the Exalted: refers to the mother who gave birth, not the mother through breastfeeding.
He said: which is the male child mentioned, and no one was aware of his birth except his sister ......... which is the male child mentioned, because there is no mother who does not have a child. And His saying: "and no one was aware of his birth except his sister" is from the Israelite narratives that are neither affirmed nor denied, because what makes us know that no one was aware of it except his mother? We have no one to indicate this to us.
And His saying: This is explanatory. The rule for an explanatory phrase that comes after something containing the meaning of speech without its words is the word If it comes after something containing the meaning of speech without its words, it is explanatory. For example, His saying, the Exalted: ...
And this is evidence for His saying: that there was fear from the family of Pharaoh and that they were picking up the children. For this reason, He said: He explained it by saying: the sea. Then he explained the sea by saying: meaning the Nile. So the *yam* (sea) is the sea, as Allah the Exalted said: meaning the sea, and the sea intended here is the Nile. It was called a sea although it is a river because of its abundance and width. .
His saying: This is the condition, and the answer to the condition is: It is among the wonders that the one for whom fear is felt is cast into what brings his destruction, because casting him into the sea is a hastening of his death, because it is known that he dies if cast into the sea. This is among the signs of Allah the Exalted that Musa was cast into a place of fear and did not die, then lived in the lap of Pharaoh, who was pursuing the children of the Children of Israel, killing their sons and letting their women live. This is among the signs indicating the perfection of the power of Allah the Exalted, and that when Allah preserves someone, the causes leading to destruction have no effect and do not have any effect, because the power of Allah is above the causes. For this reason, the fire was certainly burning, but it became coolness and peace for Ibrahim.
What are you afraid of? The author said: "his drowning" So the object of "fear" is omitted, and he estimated it by saying: "his drowning" and it is clear. "and do not grieve over his separation" He said: over his separation, because grief is for the past and fear is for the future. So whatever concerns a person, if it is in the future, it is fear, and if it is in the past, it is grief. Here, Allah said to her: So the matter will be contrary to what you expect. For this reason, He said: "We will return him to you." He did not say "We will return him," so that it would be a nominal sentence, and a nominal sentence indicates permanence and stability.
And His saying: with the plural pronoun for magnification.
And His saying: meaning We will return him to you. And Allah, Blessed and Exalted is He, did not specify the period during which you will be without him, but it appears that it is not far off, as will come at the end of the story.
And His saying: This is a good news beyond the first good news, which is that this newborn will be among the messengers, meaning he will be among those whom Allah, Blessed and Exalted is He, sent and honored with messengership. This verse contains a command and a prohibition, meaning it contains two commands and two prohibitions and two good news. The two commands are "nurse him" and "cast him." The two prohibitions are "do not fear" and "do not grieve." And the two good news are "We will return him to you" and "We will make him among the messengers."
"So she nursed him for three months, and he did not cry. And she feared for him, so she placed him in a chest coated with pitch on the inside, prepared for him, and closed it and cast it into the sea of the Nile at night." His saying "she nursed him for three months": there is nothing in the verse indicating this. It is only that, without doubt, she waited for the command of Allah. She nursed him, and when she feared for him, she cast him. And the author's saying that she placed him in a chest: from whom did he take this? And this is from .......Allah the Exalted for her, because what He commanded her to cast was ....... in the sea, and He only commanded her to cast him in a chest to be a protection for him. The chest is made of wood, and wood usually floats on the water and does not sink. If it is coated with pitch, it also prevents water from entering it, because if water enters and seeps into the wood, it becomes heavy and then sinks. He said: "And as for his saying 'I cast it into the sea of the Nile at night'" Where did he take the fact that it was at night? It may be taken from his saying later:
that she cast it at night, then she kept whispering about it and worrying for him until she did not think of anything else. And it is also what supports this that the woman had feared for him, and if she feared for him, it is unlikely usually that she would go out with him during the day and cast him in front of people. So it must have been at night. "She cast it at night" is taken from the verse and from custom that this does not happen except at night.