And when the decree was set: what we intended happened, and what others intended was cast away. We brought forth from the Children of Israel the child whom Pharaoh feared for his kingdom. He was slaughtering the sons of the Children of Israel because of him. We decreed that he be named Musa, because he was found between water and trees. We would raise him in the house of the one who feared him and took precautions for him. This is in addition to the known decree, the first blessing that He bestowed upon those who were oppressed. He said: ﴿And We inspired﴾ meaning: We conveyed by our greatness through a hidden way. Allah knows best whether it was an angel or something else, for there is no wonder in the speaking of angels to a saint without prophethood. ﴿To the mother of Musa﴾ meaning: that which we decreed would be named by this name, and that the destruction of Pharaoh and the end of his kingdom would be at his hands, after she gave birth to him and feared that the slaughterers would kill him. ﴿Suckle him﴾ while you are not safe for him, and He confirmed her request for his slaughter by saying: ﴿So if you fear for him﴾ meaning: from them that he might cry out and be heard and be slaughtered. ﴿Then cast him﴾ meaning: after you place him in something that will protect him from the water ﴿in the river﴾ [meaning: the Nile, and leave his nursing]. He named it a river - and the river is the sea - for its greatness over other rivers due to its size and its being from Paradise, and what benefits come from it. He shifted from the term sea to river because the intention in it is more apparent than the vastness; Al-Razi said in Al-Lawa'ih: This is an indication of trust in Allah, and trust is the blackness of the eye of reliance, and the dot of the circle of delegation, and the blackness of the heart of submission. It has degrees: the first degree is the degree of despair, which is the despair of the servant from opposing the decrees, so he refrains from disputing the divisions, thus freeing himself from the correctness of boldness. The second degree is the degree of safety, which is the safety of the servant from missing the decreed and the reduction of what is written, so he achieves the spirit of contentment, otherwise with the eye of certainty, otherwise with the request for patience. The third is witnessing the initial truth [glorified and exalted is He], to free himself from the trials of the intended, the burdens of protections, and the turning to the levels of means.

﴿And do not fear﴾ meaning: do not have any fear at all that he will drown [or die from being left without nursing even if the time is long] or that harm will reach him. ﴿And do not grieve﴾ meaning: and do not have any sadness for the occurrence of separation from him. And when fear is about what is expected to happen, and sadness is about what has actually occurred, He explained His prohibition of both matters by saying in a nominal sentence indicating permanence and continuity, confirming the removal of their implications: ﴿Indeed, We will return him to you﴾ thus removing the cause of fear and sadness. Then He added to her a glad tidings that no glad tidings can compare to by saying: ﴿And We will make him one of the messengers﴾ meaning: those who are the elite of the created beings. [And the verse is from the intertwining, mentioning nursing first as a proof for leaving it second, and fear second as a proof for safety first. The secret of it is that He mentioned the beloved to her to strengthen her heart and calm her fear.]