Allah the Exalted said: << و أصبح فؤاد أم موسى فارغا إن كادت لتبدي به لولآ أن ربطنا على قلبها لتكون من المؤمنين >

Then Allah the Exalted said: When she had done this, having cast him away, her heart became empty of everything else. This is based on the fact that she cast him away at night. The word *asbaha* (became morning) means "became" regardless of the time. In the Arabic language, *asbaha* comes to mean "became," and it comes to mean "became" in the morning. For example, one says, "The water became ice," or "The water turned into ice," meaning it became so. In the common dialect today, people always express it by saying, "It became such and such," meaning it transitioned to that state. Just as the morning is a transition from night to day, here it is not far-fetched that in the morning of that night, whispers and anxieties took hold of her until her heart became empty of everything. She did not think about anything except this child. And this is what I mean: the intended meaning of *asbaha* here is entering the morning, which is more appropriate than taking it to mean "became," because, as you know, a person is grieved over the loss of something, but if time passes, it may be forgotten; events cause one to forget. It appears that *asbaha* means that in that night, her heart—what is the *fu'ad*? The heart—of the mother of Musa (Moses) became empty. He says: "of everything else." As for the author's statement, "When she knew of his being picked up," this does not necessarily mean that she knew, but merely that she cast him away, and she would have been preoccupied with him.
*Inna* is a lightened form of the heavy *inna*, and its subject is omitted. That is, she nearly revealed him. Does he say: "Her son, had We not strengthened her heart," and so on? Yes. He says: *Inna* nearly. The author parsed *inna* as a lightened form of the heavy *inna*. Ibn Malik says: "When *inna* is lightened, the work is reduced, and the *lam* becomes obligatory if *inna* is neglected, and sometimes it is dispensed with... And if the verb is not a *nasikh* (particle of negation or affirmation), you will not generally find it connected with *inna*." So the verse follows the standard language: *Kad* is a *nasikh*. Is it a *nasikh* or not? It is a *nasikh*. Yes. And here, is the *lam* in *li-tabdi* obligatory or permissible?
The student: It is obligatory.

The Shaykh :- All right, if we omitted it and said *Inna kadat tabdi bihi*, could it mean , meaning she did not nearly reveal him? "And the *lam* becomes obligatory if *inna* is neglected, and sometimes it is dispensed with... The *lam* is obligatory if its omission would lead to ambiguity, because if you omit it, it becomes confused with *inna* (the particle of affirmation). And if you make it obligatory, there is no problem, because the *lam* of emphasis does not come with negation. What is your opinion on this?
The student: ............

The Shaykh :- It is said that it lightens the meaning, because *Inna kadat li-tabdi bihi* means she was close to revealing him. Therefore, *Ma kanat li-tabdi bihi* means it was impossible, because the context indicates it is permissible. The context points to the meaning, which is His saying: Because this sentence does not fit for *inna* to be a negating particle, meaning "She did not nearly reveal him, had We not strengthened her heart," because strengthening the heart implies concealment, not disclosure? It implies concealment. And it does not help to say, "She did not nearly reveal him, had We not strengthened her heart," because "had We not strengthened her heart" necessitates that she would not reveal him. So in this case, the *lam* here is permissible, and this is permissible from the perspective of grammatical craft. However, from the perspective of Qur'anic recitation, it is not permissible to omit it, and the reason is that the speech of Allah cannot be regulated by omission or addition. *Inna kadat li-tabdi bihi*: *tabdi* means she would reveal him, meaning with Musa. And as for the author's statement, "meaning that he was her son," this is based on his assumption that she reached the household of Pharaoh. And had her heart not been strengthened, she would have said, "This is my son." And there is no doubt that this is far from the story and far from the meaning. But *Inna kadat li-tabdi bihi* means she would reveal what she did with him, meaning she would talk to people and say, "By Allah, I did such and such, and I cast my son into the river," and so on. Is that so? Or rather, he said, *Wa inna kadat li-tabdi bihi*, because it is known that when a person is grieved by something, they alleviate the pain of grief for themselves by talking about it to someone among the people connected to them. And a person does not feel their chest constricted by something until they talk about it. Is that so? This is a known thing. So, had Allah not strengthened her heart, she would have revealed that matter. She would not have revealed that she said, "This is my son," but she would have revealed the matter that happened to her, which is that she placed him in a chest and cast it into the river. If she had done this, it would be, as we said, the news would spread, because the news is concealed until it is revealed. If it is revealed to one person... it branches out. So if she had revealed it, even to the closest people to her, the matter of the child would become known and he would be thrown away. But Allah, Glorified and Exalted is He, strengthened her heart. And for this reason, He said, "Had We not strengthened her heart." Strengthening a thing means tying a bond upon it. We strengthened her heart, which is more eloquent than "We calmed her heart," because strengthening it means it cannot move. So this is more eloquent. And by Allah, the Exalted, He strengthened her heart such that she was patient and did not tell anyone what had happened. But what did happen, she said to her sister, "Watch him." And it has been mentioned before that the author says: "No one knew of his birth except his sister." She said to her sister: "Had We not strengthened her heart, she would have been among the believers who affirm the promise of Allah." The answer to *lawla* (had it not been for) is indicated by what came before it. Yes.
His saying: means We strengthened it by tying it, and the intended meaning is calming. And his saying: *li-takuna* (so that she would be), the *lam* is for causation. Where is the cause? Strengthening the heart, meaning Allah strengthened her heart for this purpose, so that she would be among the believers. All right, his saying, "so that she would be among the believers," the intended meaning is not new faith, because she is undoubtedly a believer. The strongest proof that she is a believer is that she is the woman who cast her son into the river in trust in the promise of Allah the Exalted. But the intended meaning here of faith is faith that exceeds its original state. Exceeding faith means firmness and certainty. So that she would be among the believers. And this is what happened. And in the story, there are great benefits and virtues for the mother of Musa.