So, it brought her to a place: 'ajaa is derived from jaa, except that its usage has changed after the derivation to mean compulsion. Do you not see that you say: I came to the place and Zayd brought me there, just as you say: I informed him and he informed me. An example of this is 'aataa, which is only used in the context of giving, and you do not say: I came to the place and so-and-so gave me. Ibn Kathir read الْمَخاضُ with a kasrah. It is said: The pregnant woman experienced makhadh and makhadh, which is the movement of the child in her womb.

I sought the trunk to conceal myself with it and rely on it during childbirth. It was a dry palm trunk in the desert, without a top, fruit, or greenery. The time was winter, and the definition does not lack: either it is from the definition of predominant names, like the definition of the star and the thunderbolt, as if that desert had a known palm trunk among the people, so when it was said: the trunk of the palm, they understood it without other trunks of palms. Or it could be the definition of the type, meaning: the trunk of this tree specifically, as if Allah, glorified and exalted is He, guided her to the palm tree to provide her with the dates that are suitable for the postpartum woman, and because the palm tree is the least affected by the cold, and its fruits come only from its buds. Therefore, due to its suitability for her, along with the gathering of signs within it, He chose it for her and compelled her towards it.

It was read مِتُّ with a dhammah and a kasrah. It is said: he died, he dies, and he died, he will die. The nasiya is that which is rightfully to be discarded and forgotten, like the cloth of the menstruating woman and the like, as in the saying of Allah, and We ransomed him with a great sacrifice. According to Yunus: The Arabs, when they depart from a dwelling, say: Look after your anisaa, meaning: the trivial things like a stick, a cup, and a shard.

She wished she were something insignificant that is not paid attention to, which is rightfully to be forgotten in custom and has been forgotten and discarded, and she found in it the forgetfulness that is its right, due to the extreme shyness and embarrassment from people according to human custom, not out of dislike for Allah's decree, or due to the severity of the obligation upon her if they accused her.

And she was aware of her innocence and the opposite of what she was accused of, due to Allah's distinction of her with utmost honor and respect, for it is a position that rarely stands firm: to know your delight in a great matter and a brilliant favor that deserves praise and warrants glorification, then to see it among people due to their ignorance of it as a defect that is criticized and for which one is reprimanded, or due to her fear that people would disobey Allah because of her.

Ibn Wathab, Al-A'mash, Hamzah, and Hafs read نَسْياً with a fathah. Al-Farra said: They are two dialects like al-watr and al-witr, al-jisr and al-jisr. It is permissible that it is named after the source, like الحمل. Muhammad ibn Ka'b al-Qurazi read 'nasa' with a hamzah, which is milk mixed with water, which its people dilute due to its scarcity and thinness. Al-A'mash read مَنْسِيًّا with a kasrah in accordance, like al-mughira and al-mankhar.