Continuation of the explanation of the saying of Allah the Exalted: << و حرمنا عليه المراضع من قبل فقالت هل أدلكم على أهل بيت يكفلونه لكم وهم له ناصحون >>

The Shaykh : [The speaker is discussing the story of Moses] She said, "A household," and she did not say, "My household." Of course, if she had said, "My household," the matter would have become clear, and they would have seized her, him, and her household. But she said: It is strange that they do not know her, even though she is the mother of the household, the mother of Moses: A household. When she saw their affection for him—when she saw the affection of the family of Pharaoh for this child, because they loved to find someone to take responsibility for his care and nursing—she said: For nursing and other things. "Al-kafal" means taking on the custody of the child. Taking on the custody of the child is called "kafal," as in the saying of Allah the Exalted: In a second reading, The meaning is: I am showing you a household that will take on his custody in the most complete manner, as evidenced by her saying: The action came in the form of a verb, and the intention came in the form of a nominal sentence: "They will take him in," because taking in is an action, and "they are sincere to him"—sincerity is based on the intention in the heart.
And the meaning of "sincere" (nasihin) is "sincere" or "pure." The root of "nasih" is purifying a thing from impurities. From this comes the saying of Allah the Exalted: meaning pure from impurities for Allah alone.
So, "sincere"—what is the meaning of sincerity? It is purity from impurities, meaning that they are completely sincere to him. And she was truthful in her statement, was she not? Truthful, without a doubt. And His saying: The pronoun "to him" refers to this child. There is no doubt that it refers to this child. And if it refers to this child, if someone asks: What is the benefit to the family of Pharaoh in the sincerity of the people of this household to him? We say: The benefit to the family of Pharaoh is that they loved this child and wished for someone to take responsibility for his care and support in the most complete manner. Therefore... alright.
The author says: "And he interpreted the pronoun 'to him' as the King, in response to them, so she was answered" This is based on an Israelite story that when she said, "And they are sincere to him," it was as if they complained and said: What makes you know that they are sincere to him? She said: I mean they are sincere to the King. Which King? Pharaoh. Meaning, they are sincere to the King. This story is undoubtedly far from the truth and is not correct. Rather, the intended meaning is to the child. There is nothing preventing the pronoun from referring to him, and there is also no need to interpret it as the King, because they—meaning the family of Pharaoh—love whoever is sincere to him, so they are not asking about this matter. Yes, the author's construction is unnecessary.
He says: "So she brought her mother, and he accepted her breast, and she answered them regarding his acceptance by saying that her scent is good and her milk is good, so she was permitted to nurse him in her house, and she returned with him, as Allah the Exalted said:

So We returned him

فرددناه

" This report mentioned by the author is also refuted by what follows. He says that she came and he accepted her breast in front of the people, and she was accused of it, and she defended herself against the accusation by saying that her scent is good and her milk is good. All of this has no basis. The truth is that when they said this, when she said: They said, "Yes, show us." So the story is very clear: show us. So she showed them, and they brought him to his mother. This is more eloquent in the miracle. The verse is that his mother, in her house, ordered his sister to go out in search of him, and his sister did not return except with him to his mother. As for the mother going and putting him to the breast, and being accused of it, and defending herself by saying her scent is good or her milk is good, this is not correct. And such matters do not need to have known physical causes, because they are supernatural events. And supernatural events do not need us to direct things to them that fit with custom, but they are above custom. So, based on this, we say the matter proceeds according to what came in the Noble Qur'an, and the mother did not come. Allah the Exalted did not mention that the mother was the one who came, but He said: