Al Qaṣaṣ

وَأَصْبَحَ فُؤَادُ اُمّ‌ِ مُوسَي فَارِغاً إِن كَادَتْ لَتُبْدِي بِهِ لَوْلآ أَن رَّبَطْنَا عَلَي قَلْبِهَا لِتَكُونَ مِنَ الْمُؤْمِنِينَ

وَقَالَتْ لِاُخْتِهِ قُصّـِيهِ فَبَصُرَتْ بِهِ عَن جُنُبٍ وَهُمْ لاَ يَشْعُرُونَ

10. “And the heart of the mother of Moses became void; she was about to disclose it had We not strengthened her heart so that she might be of the believers (in Our promises).”
11. “And she said to the sister of (Moses): ‘Follow him.’ So she watched him from afar while they did not perceive.”

The peace of hearts is in the authority of Allah (s.w.t.). The important thing before Allah is Faith, and in this field, men and women are equal for Him. And the peace of mind and rest of heart are among the signs of Faith. Moses’ mother sent her child on the waves of Nile, but after this event there appeared an intensive fear in her heart. The vacant place of her newborn baby, which had filled her heart, was completely sensible. It was almost nigh for her to shout and cast out the secrets hidden in her heart.

It was nigh that she might cry and moan for the separation of her son. But the grace of Allah (s.w.t.) was showered over her and the heart of Moses’ mother was empty of everything except the remembrance of her son; and if Allah had not strengthened her heart by the light of Faith and hope, she might have disclosed the matter. The verse says:

The Arabic word /Fariq/ means ‘empty’, and here the purpose of it is that it became void from all things save the remembrance of Moses. Some commentators have taken it with the sense of being empty from sorrow and grief; or empty from inspiration and the glad tidings that she was already given; but regarding the sentence of the holy verse, these commentaries do not seem correct. This is completely natural that a mother, who separates her child from herself in the abovementioned manner, forgets everything but her child and goes into such a mood that, without considering the dangers that may threaten both her and her child, cries and reveals the secrets hidden in her heart.

But the Lord, Who has assigned this heavy mission for this kind and compassionate mother, strengthens her heart so firmly that she believes in the Divine promises and knows that her child is in the protection of Allah and, at last, He will return him to her and he will become a prophet. The Arabic word /rabatna/ is derived from /rabata/ which originally means: ‘to tie an animal, or the like, somewhere to be assured that it is secure in its place’.

That is why the site of this kind of animals is called ‘Ribat’, and afterward it has been used in a vaster scope of meaning, as: ‘to guard, to strengthen, and to get firmness’; and the purpose of /rabatna ‘ala qalbiha/ in this verse is ‘strengthening the heart of this mother’, so that she believes in the Divine inspiration and tolerates this great event. The next verse implies that Moses’ mother regained her calmness as the result of Allah’s grace, but she wanted to know the circumstance of her child.

Therefore, the verse says:

The Qur’anic term /qussiyuhu/ is derived from /qass/ which means ‘seeking for the traces of something’. The Arabic word /qissih/ is used in the sense of ‘story’ because it follows the different news and events. Moses’ sister fulfilled the command of the mother and watched the affairs from a considerable distance. The verse continues saying:

Some commentators have said that several special servants of Pharaoh had brought the child out of the castle in order to search for a nurse for him, and it was just this time that Moses’ sister saw her brother from a distance. But the first commentary seems more fitting. Thus, after that when the mother of Moses returned to her own home, Moses’ sister was in the bank of Nile, watching the events from afar, and by her own eyes she saw the manner how some of the people of Pharaoh took him off the water and rescued him from the horrible danger which was threatening him.

There have also been delivered some other commentaries for the Qur’anic sentence: /hum la yaš‘urun/ (they did not perceive). The Late Tabarsi, particularly, believes that the repetition of this sentence in the previous verses and here about Pharaoh may point to this fact that he who was so abundantly unaware of the affairs, how did he claim divinity? How did he want to fight against the Will of Allah?