The revelation to the mother of Moses: It could either be through the tongue of a prophet at her time, as His saying, "And when I revealed to the disciples" (Qur'an 5:111), or an angel could be sent to her not in the manner of prophethood, as was sent to Mary. Or she could see that in a dream and be alerted to it. Or it could be inspired to her, as His saying, "And your Lord inspired to the bee" (Qur'an 16:68), meaning We revealed to her a command that cannot be reached or known except through revelation, and in it is a religious benefit, so it must be revealed and cannot be neglected. That is: it is something that must be revealed, and it is a great matter, similar to which it is right to reveal. 'That' is the explanation because revelation means saying. The term 'casting' is used in the meaning of throwing and placing. From it is His saying, "And He cast terror into their hearts" (Qur'an 3:151). Likewise, the term 'throwing' is said:

'A boy whom Allah has cast with beauty, youthful' [[He saw me in my state, so he complained ... to his wealth about my condition, and he consoled me and did not abandon me.

And when he saw the glory, his garments were borrowed ... he wore a long robe with a flowing hem.

A boy whom Allah has cast with beauty, youthful ... he has a mark that does not escape the eye.

As if the Pleiades were hung above his neck ... and in his nose is a star, and on his cheek is the moon.'

This is for Asid ibn 'Anqaa al-Fazari, who was one of the greatest of his time and most knowledgeable in literature. His life was prolonged, and time afflicted him, so he met 'Amila al-Fazari, who greeted him and said: What has brought you, O uncle, to what I see? He said: 'A person like you neglects his wealth, and I protect my face from asking people.'

He said: 'If I remain until tomorrow, I will change what is upon you.' So when the time of dawn came, he heard the bleating of camels and the neighing of horses near the wealth. He said: 'What is this?' They said: 'Amila has divided half of his wealth between you and him.' So he began to say that, and he likened his wealth to a barren she-camel in a metaphorical manner. And the complaint to him is an illusion. And the pronoun: 'consoled' means gave to 'Amila. It is possible that it refers to the wealth, based on the previous comparison. And the garments of glory are a metaphor for virtues and kindness in a direct manner, and borrowing them is an endorsement. And its meaning is taking them from their owners and their departure from their possessors, and all of this is a metaphor for the neglect of the wealthy. And 'long hem' means long. And 'to wear the izar' means to wear the lower garment. And it is read with the 't' emphasized. It is permissible to open it with a silent vowel before it based on the original and metaphorical as previously mentioned. And this is a metaphor for the abundance of his generosity. It is possible that the meaning is when he saw people boasting of the glories of others, he himself created virtues for himself. And 'Allah cast him with beauty' means He placed him in it abundantly, as if He threw him into it without account. And 'youthful' means the young man and is a state. And 'simiya' means a mark that does not escape the eye, a metaphor for its appearance, so it does not require contemplation, like the appearance of the stars. And 'nahr' means the upper chest and lower neck. And 'shara' means a star of much light. And the second verse clarifies the first. And it was narrated 'the gift of Allah' and it was narrated 'hung in his forehead' and it was narrated: 'and in his neck is the moon.' And 'habbah' means He gave him.

The neck, and this narration is more comprehensive. It means that goodness was placed in it, and all the pronouns refer back to Musa. Some of them return to him and some to the chest: there is a flaw in it, due to the dissonance of the structure. If you say: the one thrown into the sea is the chest, and likewise the one cast onto the shore. I say: what harm is it to say: the one thrown and the one cast is Musa inside the chest, so that the pronouns do not diverge and cause dissonance in the structure, which is the essence of the miracle of the Qur'an. The law upon which the challenge was made, and observing it is the most important thing that must be considered by the interpreter. Since the will of Allah, glorified and exalted is He, was that the flow of the water of the sea would not miss reaching the shore and cast him there, He took the path of metaphor in this, and made the sea as if it had discernment, commanding it to obey the command and conform to its form. Thus it was said: 'Let the sea cast him onto the shore.' It has been narrated that it was placed in the chest with cotton that was fluffed, and it was put in it and plastered and tarred, then it was cast into the sea, and there was a garden of Pharaoh nearby, a large garden. While he was sitting at the edge of a pool with Asiya, the chest appeared, and he ordered it to be brought out and opened. When it was opened, there was a boy with a beautiful face, and the enemy of Allah loved him greatly, unable to restrain himself from him. The apparent meaning is that the sea cast him at its shore, which is its bank, because the water smooths it, meaning it peels it, and it was thrown there and picked up from the shore. Unless it is that the sea cast him at a place on the shore where there is an opening of the river of Pharaoh, then the river carried him to where the pool is. It is not devoid of either relating to 'I loved you,' meaning: whoever Allah loves, the hearts love him. Or it could relate to an omitted phrase that is a description of love, meaning: a love that is established or occurs from me, which I have planted in the hearts, and for that reason Pharaoh loved you and everyone who saw you. It has been narrated that there was a trace of beauty on his face, and in his eyes there was charm, such that whoever saw him could not turn away from him. I will take care of you and watch over you, just as a man watches something with his eyes when he cares for it. And you say to the craftsman: make this in my sight, so that you do not deviate from my intention and desire. And to do: is connected to an implied reason, like: so that he may show you kindness and love you. This was indicated by the lexicon. Or the reason could be omitted, meaning: and to do this, I did that. It was read: and to do, and to do, with the 'lam' either broken or silent. The jussive form indicates that it is a command. And it was read: and to do, with the 'ta' opened and in the accusative, meaning: and let your work and actions be in my sight.