Tarikh (al-Tabari) 199
The story of Moses the one who spoke with Allah (peace and blessings be upon him)
فَأَرْسَلَتْهُ ذَاتَ يَوْمٍ، وَذَهَلَتْ أَنْ تَرْبُطَ طَرَفَ الْحَبْلِ عِنْدَهَا، فَذَهَبَ مَعَ النِّيلِ فَمَرَّ عَلَى دَارِ فِرْعَوْنَ فَالْتَقَطَهُ آلُ فِرْعَوْنَ قَالَ اللَّهُ تَعَالَى: لِيَكُونَ لَهُمْ عَدُوًّا وَحَزَنًا قَالَ بَعْضُهُمْ: هَذِهِ لَامُ الْعَاقِبَةِ. وَهُوَ ظَاهِرٌ إِنْ كَانَ مُتَعَلِّقًا بِقَوْلِهِ فَالْتَقَطَهُ وَأَمَّا إِنْ جُعِلَ مُتَعَلِّقًا بِمَضْمُونِ الْكَلَامِ ; وَهُوَ أَنَّ آلَ فِرْعَوْنَ قُيِّضُوا لِالْتِقَاطِهِ ; لِيَكُونَ لَهُمْ عَدُوًّا وَحَزَنًا، صَارَتِ اللَّامُ مُعَلِّلَةً لِغَيْرِهَا، وَاللَّهُ أَعْلَمُ. وَيُقَوِّي هَذَا التَّفْسِيرَ الثَّانِيَ قَوْلُهُ إِنَّ فِرْعَوْنَ وَهَامَانَ وَهُوَ الْوَزِيرُ السُّوءُ وَجُنُودَهُمَا الْمُتَابِعِينَ لَهُمَا كَانُوا خَاطِئِينَ أَيْ ; كَانُوا عَلَى خِلَافِ الصَّوَابِ، فَاسْتَحَقُّوا هَذِهِ الْعُقُوبَةَ وَالْحَسْرَةَ. وَذَكَرَ الْمُفَسِّرُونَ أَنَّ الْجَوَارِيَ الْتَقَطْنَهُ مِنَ الْبَحْرِ فِي تَابُوتٍ مُغْلَقٍ عَلَيْهِ، فَلَمْ يَتَجَاسَرْنَ عَلَى فَتْحِهِ، حَتَّى وَضَعْنَهُ بَيْنَ يَدَيِ امْرَأَةِ فِرْعَوْنَ آسِيَةَ بِنْتِ مُزَاحِمِ بْنِ عُبَيْدِ بْنِ الرَّيَّانِ بْنِ الْوَلِيدِ، الَّذِي كَانَ فِرْعَوْنَ مِصْرَ فِي زَمَنِ يُوسُفَ. وَقِيلَ: إِنَّهَا كَانَتْ مِنْ بَنِي إِسْرَائِيلَ مِنْ سِبْطِ مُوسَى. وَقِيلَ: بَلْ كَانَتْ عَمَّتَهُ. حَكَاهُ السُّهَيْلِيُّ. فَاللَّهُ أَعْلَمُ. وَسَيَأْتِي مَدْحُهَا وَالثَّنَاءُ عَلَيْهَا فِي قِصَّةِ مَرْيَمَ بِنْتِ عِمْرَانَ، وَأَنَّهُمَا يَكُونَانِ يَوْمَ الْقِيَامَةِ مِنْ أَزْوَاجِ رَسُولِ اللَّهِ ﷺ فِي الْجَنَّةِ. فَلَمَّا فَتَحَتِ الْبَابَ وَكَشَفَتِ الْحِجَابَ، رَأَتْ وَجْهَهُ يَتَلَأْلَأُ بِتِلْكَ الْأَنْوَارِ النَّبَوِيَّةِ وَالْجَلَالَةِ الْمُوسَوِيَّةِ، فَلَمَّا رَأَتْهُ وَوَقَعَ نَظَرُهَا عَلَيْهِ أَحَبَّتْهُ حُبًّا شَدِيدًا، فَلَمَّا جَاءَ فِرْعَوْنُ قَالَ: مَا هَذَا ؟ وَأَمَرَ بِذَبْحِهِ، فَاسْتَوْهَبَتْهُ مِنْهُ وَدَفَعَتْ عَنْهُ، وَقَالَتْ: قُرَّةُ عَيْنٍ لِي وَلَكَ فَقَالَ لَهَا فِرْعَوْنُ: أَمَّا لَكِ فَنَعَمْ، وَأَمَّا لِي فَلَا. أَيْ ; لَا حَاجَةَ لِي بِهِ. وَالْب?لَاءُ مُوَكَّلٌ بِالْمَنْطِقِ. وَقَوْلُهَا: عَسَى أَنْ يَنْفَعَنَا وَقَدْ أَنَالَهَا اللَّهُ مَا رَجَتْ مِنَ النَّفْعِ أَمَّا فِي الدُّنْيَا فَهَدَاهَا اللَّهُ بِهِ، وَأَمَّا فِي الْآخِرَةِ فَأَسْكَنَهَا جَنَّتَهُ بِسَبَبِهِ أَوْ نَتَّخِذَهُ وَلَدًا وَذَلِكَ لِأَنَّهُمَا تَبَنَّيَاهُ ; لِأَنَّهُ لَمْ يَكُنْ يُولَدُ لَهُمَا وَلَدٌ. قَالَ اللَّهُ تَعَالَى: وَهُمْ لَا يَشْعُرُونَ أَيْ ; لَا يَدْرُونَ مَاذَا يُرِيدُ اللَّهُ بِهِمْ، أَنَّ قَيَّضَهُمْ لِالْتِقَاطِهِ، مِنَ النِّقْمَةِ الْعَظِيمَةِ بِفِرْعَوْنَ وَجُنُودِهِ. وَعِنْدَ أَهْلِ الْكِتَابِ أَنَّ الَّذِي الْتَقَطَتْ مُوسَى وَرَبَّتْهُ ابْنَةُ فِرْعَوْنَ، وَلَيْسَ لِامْرَأَتِهِ ذِكْرٌ بِالْكُلِّيَّةِ. وَهَذَا مِنْ غَلَطِهِمْ عَلَى كِتَابِ اللَّهِ ? عَزَّ وَجَلَّ. قَالَ اللَّهُ تَعَالَى وَأَصْبَحَ فُؤَادُ أُمِّ مُوسَى فَارِغًا إِنْ كَادَتْ لَتُبْدِي بِهِ لَوْلَا أَنْ رَبَطْنَا عَلَى قَلْبِهَا لِتَكُونَ مِنَ الْمُؤْمِنِينَ وَقَالَتْ لِأُخْتِهِ قُصِّيهِ فَبَصُرَتْ بِهِ عَنْ جُنُبٍ وَهُمْ لَا يَشْعُرُونَ وَحَرَّمْنَا عَلَيْهِ الْمَرَاضِعَ مِنْ قَبْلُ فَقَالَتْ هَلْ أَدُلُّكُمْ عَلَى أَهْلِ بَيْتٍ يَكْفُلُونَهُ لَكُمْ وَهُمْ لَهُ نَاصِحُونَ فَرَدَدْنَاهُ إِلَى أُمِّهِ كَيْ تَقَرَّ عَيْنُهَا وَلَا تَحْزَنَ وَلِتَعْلَمَ أَنَّ وَعْدَ اللَّهِ حَقٌّ وَلَكِنَّ أَكْثَرَهُمْ لَا يَعْلَمُونَ [ الْقَصَصِ: 10 - 13 ]. قَالَ ابْنُ عَبَّاسٍ وَغَيْرُهُ: وَأَصْبَحَ فُؤَادُ أُمِّ مُوسَى فَارِغًا أَيْ ; مَنْ كُلِّ شَيْءٍ مِنْ أُمُورِ الدُّنْيَا إِلَّا مِنْ أَمْرِ مُوسَى إِنْ كَادَتْ لَتُبْدِي بِهِ أَيْ ; لَتُظْهِرُ أَمْرَهُ وَتَسْأَلُ عَنْهُ جَهْرَةً. لَوْلَا أَنْ رَبَطْنَا عَلَى قَلْبِهَا أَيْ ; صَبَّرْنَاهَا وَثَبَّتْنَاهَا لِتَكُونَ مِنَ الْمُؤْمِنِينَ وَقَالَتْ لِأُخْتِهِ وَهِيَ ابْنَتُهَا الْكَبِيرَةُ: قُصِّيهِ أَيِ; اتَّبِعِي أَثَرَهُ وَاطْلُبِي لِي خَبَرَهُ فَبَصُرَتْ بِهِ عَنْ جُنُبٍ قَالَ مُجَاهِدٌ: عَنْ بُعْدٍ. وَقَالَ قَتَادَةُ: جَعَلَتْ تَنْظُرُ إِلَيْهِ وَكَأَنَّهَا لَا تُرِيدُهُ. وَلِهَذَا قَالَ تَعَالَى: وَهُمْ لَا يَشْعُرُونَ وَذَلِكَ لِأَنَّ مُوسَى، عَلَيْهِ السَّلَامُ، لَمَّا اسْتَقَرَّ بِدَارِ فِرْعَوْنَ أَرَادُوا أَنْ يُغَذُّوهُ بِرَضَاعَةٍ، فَلَمْ يَقْبَلْ ثَدْيًا وَلَا أَخَذَ طَعَامًا، فَحَارُوا فِي أَمْرِهِ وَاجْتَهَدُوا فِي ذَلِكَ، أَيْ عَلَى تَغْذِيَتِهِ بِكُلِّ مُمْكِنٍ فَلَمْ يَفْعَلْ، كَمَا قَالَ تَعَالَى: وَحَرَّمْنَا عَلَيْهِ الْمَرَاضِعَ مِنْ قَبْلُ فَأَرْسَلُوهُ مَعَ الْقَوَابِلِ وَالنِّسَاءِ إِلَى السُّوقِ ; لَعَلَّهُمْ يَجِدُونَ مَنْ يُوَافِقُ رَضَاعَتَهُ، فَبَيْنَمَا هُمْ وُقُوفٌ بِهِ وَالنَّاسُ عُكُوفٌ عَلَيْهِ، إِذْ بَصُرَتْ بِهِ أُخْتُهُ، وَاسْمُهَا مَرْيَمُ دلالة أخت موسى على من يقوم بإرضاعه فَلَمْ تُظْهِرْ أَنَّهَا تَعْرِفُهُ، بَلْ قَالَتْ: هَلْ أَدُلُّكُمْ عَلَى أَهْلِ بَيْتٍ يَكْفُلُونَهُ لَكُمْ وَهُمْ لَهُ نَاصِحُونَ قَالَ ابْنُ عَبَّاسٍ: لَمَّا قَالَتْ ذَلِكَ، قَالُوا لَهَا: مَا يُدْرِيكِ بِنُصْحِهِمْ وَشَفَقَتِهِمْ علَيْهِ ؟ فَقَالَتْ: رَغْبَةً فِي صِهْرِ الْمَلِكِ، وَرَجَاءَ مَنْفَعَتِهِ. فَأَطْلَقُوهَا وَذَهَبُوا مَعَهَا إِلَى مَنْزِلِهِمْ، فَأَخَذَتْهُ أُمُّهُ، فَلَمَّا أَرْضَعَتْهُ الْتَقَمَ ثَدْيَهَا وَأَخَذَ يَمْتَصُّهُ وَيَرْتَضِعُهُ، فَفَرِحُوا بِذَلِكَ فَرَحًا شَدِيدًا، وَذَهَبَ الْبَشِيرُ إِلَى آسِيَةَ يُعْلِمُهَا بِذَلِكَ، فَاسْتَدْعَتْهَا إِلَى مَنْزِلِهَا، وَعَرَضَتْ عَلَيْهَا أَنْ تَكُونَ عِنْدَهَا، وَأَنَّ تُحْسِنَ إِلَيْهَا، فَأَبَتْ عَلَيْهَا وَقَالَتْ: إِنَّ لِي بَعْلًا وَأَوْلَادًا، وَلَسْتُ أَقْدِرُ عَلَى هَذَا إِلَّا أَنْ تُرْسِلِيهِ مَعِي. فَأَرْسَلَتْهُ مَعَهَا، وَرَتَّبَتْ لَهَا رَوَاتِبَ، وَأَجْرَتْ عَلَيْهَا النَّفَقَاتِ وَالْكُسَاوى وَالْهِبَاتِ، فَرَجَعَتْ بِهِ تَحُوزُهُ إِلَى رَحْلِهَا، وَقَدْ جَمَعَ اللَّهُ شَمَلَهُ بِشَمْلِهَا، قَالَ اللَّهُ تَعَالَى فَرَدَدْنَاهُ إِلَى أُمِّهِ كَيْ تَقَرَّ عَيْنُهَا وَلَا تَحْزَنَ وَلِتَعْلَمَ أَنَّ وَعْدَ اللَّهِ حَقٌّ أَيْ ; كَمَا وَعَدْنَاهَا بِرَدِّهِ وَرِسَالَتِهِ، فَهَذَا رَدُّهُ، وَهُوَ دَلِيلٌ عَلَى صِدْقِ الْبِشَارَةِ بِرِسَالَتِهِ وَلَكِنَّ أَكْثَرَهُمْ لَا يَعْلَمُونَ. وَقَدِ امْتَنَّ اللَّهُ بِهَذَا عَلَى مُوسَى لَيْلَةَ كَلَّمَهُ، فَقَالَ لَهُ فِيمَا قَالَ لَهُ: وَلَقَدْ مَنَنَّا عَلَيْكَ مَرَّةً أُخْرَى إِذْ أَوْحَيْنَا إِلَى أُمِّكَ مَا يُوحَى أَنِ اقْذِفِيهِ فِي التَّابُوتِ فَاقْذِفِيهِ فِي الْيَمِّ فَلْيُلْقِهِ الْيَمُّ بِالسَّاحِلِ يَأْخُذْهُ عَدُوٌّ لِي وَعَدُوٌّ لَهُ وَأَلْقَيْتُ عَلَيْكَ مَحَبَّةً مِنِّي [ طه 37 - 39 ]. وَذَلِكَ أَنَّهُ لَا يَرَاهُ أَحَدٌ إِلَّا أَحَبَّهُ وَلِتُصْنَعَ عَلَى عَيْنِي قَالَ قَتَادَةُ، وَغَيْرُ وَاحِدٍ مِنَ السَّلَفِ: أَيْ تُطْعَمَ وَتُرَفَّهَ وَتُغَذَّى بِأَطْيَبِ الْمَآكِلِ، وَتَلْبَسَ أَحْسَنَ الْمَلَابِسِ ; بِمَرْأًى مِنِّي، وَذَلِكَ كُلُّهُ بِحِفْظِي وَكَلَاءَتِي لَكَ فِيمَا صَنَعْتُ بِكَ وَلَكَ، وَقَدَّرْتُهُ مِنَ الْأُمُورِ الَّتِي لَا يَقْدِرُ عَلَيْهَا غَيْرِي إِذْ تَمْشِي أُخْتُكَ فَتَقُولُ هَلْ أَدُلُّكُمْ عَلَى مَنْ يَكْفُلُهُ فَرَجَعْنَاكَ إِلَى أُمِّكَ كَيْ تَقَرَّ عَيْنُهَا وَلَا تَحْزَنَ وَقَتَلْتَ نَفْسًا فَنَجَّيْنَاكَ مِنَ الْغَمِّ وَفَتَنَّاكَ فُتُونًا [ طه: 40 ]. فَلَمَّا انْتَهَى رَضَاعُهُ نتف موسى لحية فرعون حَمَلَتْهُ أُمُّهُ إِلَى آسِيَةَ، فَأَخَذَتْهُ تُرَقِّصُهُ وَتَلْعَبُ بِهِ وَنَاوَلَتْهُ فِرْعَوْنَ، فَلَمَّا أَخَذَهُ إِلَيْهِ أَخَذَ الْغُلَامُ بِلِحْيَتِهِ فَنَتَفَهَا، قَالَ فِرْعَوْنُ: عَلَيَّ بِالذَّبَّاحِينَ يَذْبَحُونَهُ، هُوَ هَذَا ! قَالَتْ آسِيَةُ: لَا تَقْتُلُوهُ عَسَى أَنْ يَنْفَعَنَا أَوْ نَتَّخِذَهُ وَلَدًا، إِنَّمَا هُوَ صَبِيٌّ لَا يَعْقِلُ وَإِنَّمَا فَعَلَ هَذَا مِنْ جَهْلٍ، وَلَقَدْ عَلِمْتُ أَنَّهُ لَيْسَ فِي مِصْرَ امْرَأَةٌ أَكْثَرَ حُلِيًّا مِنِّي، أَنَا أَضَعُ لَهُ حُلِيًّا مِنْ يَاقُوتٍ وَجَمْرًا فَإِنْ أَخَذَ الْيَاقُوتَةَ فَهُوَ يَعْقِلُ فَاذْبَحْهُ وَإِنَّ أَخَذَ الْجَمْرَ فَإِنَّمَا هُوَ صَبِيٌّ، فَأَخْرَجَتْ لَهُ يَاقُوتَهَا وَوَضَعَتْ لَهُ طَشْتًا مِنْ جَمْرٍ فَجَاءَ جِبْرِيلُ فَوَضَعَ يَدَهُ عَلَى جَمْرَةٍ فَأَخَذَهَا فَطَرَحَهَا مُوسَى فِي فَمِهِ، فَأَحْرَقَتْ لِسَانَهُ، فَهُوَ الَّذِي يَقُولُ اللَّهُ تَعَالَى: وَاحْلُلْ عُقْدَةً مِنْ لِسَانِي يَفْقَهُوا قَوْلِي. فَدَرَأَتْ عَنْ مُوسَى الْقَتْلَ. وَكَبِرَ مُوسَى، وَكَانَ يَرْكَبُ مَرْكَبَ فِرْعَوْنَ وَيَلْبَسُ مَا يَلْبَسُ، وَإِنَّمَا يُدْعَى مُوسَى بْنَ فِرْعَوْنَ، وَامْتَنَعَ بِهِ بَنُو إِسْرَائِيلَ وَلَمْ يَبْقَ قِبْطِيٌّ يَظْلِمُ إِسْرَائِيلِيًّا خَوْفًا مِنْهُ.
Translation
✧ So one day she sent him off, and she forgot to tie the end of the rope with her, so he went with the Nile and passed by the house of Pharaoh, and the family of Pharaoh picked him up. Allah the Exalted said: “that he may become to them an enemy and a grief.” Some of them said: This is the lām of consequence. And it is apparent if it is attached to His saying “so they picked him up.” But if it is made attached to the import of the speech—namely, that the family of Pharaoh were impelled to pick him up so that he might become to them an enemy and a grief—then the lām becomes explanatory of something else, and Allah knows best. And what supports this second interpretation is His saying: “Indeed, Pharaoh and Hāmān—and he is the evil minister—and their soldiers, their followers, were sinners,” that is, they were opposed to what is right, so they deserved this punishment and regret. The exegetes mentioned that the slave women picked him up from the sea in a chest locked upon him, and they did not dare to open it until they placed it before Pharaoh’s wife, Āsiyah bt. Muzāḥim b. ʿUbayd b. al-Rayyān b. al-Walīd, who was Pharaoh of Egypt in the time of Joseph. And it was said: She was of the Children of Israel, from the tribe of Moses. And it was said: Rather, she was his paternal aunt. Al-Suhaylī related this. And Allah knows best. Her praise and commendation will come in the story of Maryam bt. ʿImrān, and that they will both be on the Day of Resurrection among the wives of the Messenger of Allah ﷺ in Paradise. So when she opened the door and lifted the veil, she saw his face gleaming with those prophetic lights and the Mosaic majesty. And when she saw him and her gaze fell upon him, she loved him with a strong love. So when Pharaoh came, he said: What is this? And he ordered that he be slaughtered. So she asked him for him as a gift and defended him, and said: “A comfort of the eye for me and for you.” Pharaoh said to her: As for you, then yes; as for me, then no—that is, I have no need of him. And trial is entrusted to speech. And her saying: “Perhaps he may benefit us”—and Allah granted her what she hoped for of benefit: as for in this world, Allah guided her through him; and as for in the Hereafter, He made her dwell in His Paradise because of him—or “we may adopt him as a son.” That is because they adopted him, since no child had been born to them. Allah the Exalted said: “while they perceive not,” that is, they do not know what Allah wills with them—that He impelled them to pick him up—of the great vengeance upon Pharaoh and his soldiers. Among the People of the Book, it is said that the one who picked up Moses and raised him was Pharaoh’s daughter, and there is no mention of his wife at all. This is among their errors concerning the Book of Allah, Mighty and Majestic. Allah the Exalted said: “And the heart of Moses’ mother became empty. She was about to disclose him, had We not bound fast her heart, that she might be of the believers. And she said to his sister, ‘Trace him.’ So she observed him from afar, while they perceived not. And We had forbidden to him, before, the wet nurses. So she said, ‘Shall I direct you to a household who will nurse him for you and be sincere to him?’ So We returned him to his mother, that her eye might be comforted and she might not grieve, and that she might know that Allah’s promise is true. But most of them do not know” [al-Qaṣaṣ: 10–13]. Ibn ʿAbbās and others said: “And the heart of Moses’ mother became empty,” that is, empty of everything of the affairs of this world except the matter of Moses. “She was about to disclose him,” that is, to reveal his affair and ask about him openly. “Had We not bound fast her heart,” that is, had We not made her patient and steadied her, “that she might be of the believers.” “And she said to his sister”—and she is her elder daughter—“Trace him,” that is, follow his trace and seek his news for me. “So she observed him from afar.” Mujāhid said: From a distance. Qatādah said: She began to look at him as if she did not want him. For this reason He the Exalted said: “while they perceived not.” That is because Moses ﷺ, when he settled in Pharaoh’s house, they wanted to feed him by nursing, but he refused any breast and would not take food, so they were at a loss about his affair and strove in that—that is, in feeding him by every possible means—but he would not do it, as He the Exalted said: “And We had forbidden to him, before, the wet nurses.” So they sent him with midwives and women to the market, perhaps they would find someone whose nursing suited him. While they were standing with him and the people were gathered around him, his sister—whose name was Maryam—caught sight of him. Moses’ sister pointed out someone to nurse him. She did not show that she knew him, but rather said: “Shall I direct you to a household who will nurse him for you and be sincere to him?” Ibn ʿAbbās said: When she said that, they said to her: What makes you know of their sincerity and compassion for him? She said: Out of desire for kinship by marriage with the king, and hope of his benefit. So they let her go and went with her to their dwelling. His mother took him, and when she nursed him, he took her breast and began to suck it and nurse from it. So they rejoiced greatly at that, and the bearer of good tidings went to Āsiyah to inform her of that. She summoned her to her house and offered her to stay with her and that she would treat her well, but she refused and said: I have a husband and children, and I cannot manage this unless you send him with me. So she sent him with her, and arranged for her allowances, and provided her with expenses, clothing, and gifts. So she returned with him, drawing him to her abode, and Allah had gathered his reunion with hers. Allah the Exalted said: “So We returned him to his mother, that her eye might be comforted and she might not grieve, and that she might know that Allah’s promise is true”—that is, just as We promised her to return him and make him a messenger, so this is his return, and it is a proof of the truth of the good tidings of his messengership—“but most of them do not know.” And Allah bestowed this favor upon Moses on the night He spoke to him, for He said to him, among what He said: “And We had bestowed upon you a favor another time, when We inspired to your mother what was inspired: ‘Cast him into the chest, then cast it into the river, and let the river throw it onto the bank; an enemy of Mine and an enemy of his shall take him.’ And I cast upon you love from Me” [Ṭāhā: 37–39]. That is because no one saw him but loved him, “and that you might be brought up under My eye.” Qatādah and more than one of the predecessors said: That is, that you be fed and given ease and nourished with the best of foods, and clothed with the finest of garments, under My sight, and all of that by My protection and care for you in what I did for you and to you, and I decreed it among matters that none other than I can accomplish—when your sister walked and said: “Shall I direct you to one who will nurse him?” So We returned you to your mother, that her eye might be comforted and she might not grieve. And you killed a soul, and We saved you from distress, and We tried you with trials” [Ṭāhā: 40]. So when his nursing ended, Moses plucked Pharaoh’s beard. His mother carried him to Āsiyah, and she took him, dandled him and played with him, and handed him to Pharaoh. When he took him to himself, the boy took hold of his beard and plucked it. Pharaoh said: Bring me the slaughterers to slaughter him—it is this one! Āsiyah said: Do not kill him; perhaps he may benefit us or we may adopt him as a son. He is only a child who does not understand, and he only did this out of ignorance. And I know that there is no woman in Egypt with more jewelry than I. I will put before him jewelry of ruby and a live coal; if he takes the ruby, then he understands, so slaughter him; and if he takes the coal, then he is only a child. So she brought out her rubies and placed before him a basin of coals. Then Gabriel came and placed his hand upon a coal, and Moses took it and cast it into his mouth, so it burned his tongue. This is what Allah the Exalted says: “And untie the knot from my tongue, that they may understand my speech.” Thus she warded off the killing from Moses. And Moses grew up, and he used to ride Pharaoh’s mount and wear what he wore, and he was called only Moses son of Pharaoh. Through him the Children of Israel became protected, and no Copt dared wrong an Israelite for fear of him.
Grades by grader
No grade is recorded for this wording.