Tafsir of Ta-Ha 20:38

"When We inspired to your mother what was inspired."

This is an adverbial phrase for "We conferred favor" (mananna), regardless of whether it is a substitute for "once" (marrah) or not. It has also been said that it is a causative clause, but this is contrary to the apparent meaning.

According to the majority of scholars, the "inspiration" (wahy) refers to what occurred through illumination (ilham), as in His saying, “And your Lord inspired the bee.” This has been contested on the grounds that it is far-fetched, for He—the Exalted—said in Surah al-Qasas: “Indeed, We will return him to you and will make him one of the messengers.” Such a promise cannot be known through illumination alone. However, this argument is invalid, for she may have witnessed from him—peace be upon him—that which indicated his prophethood and that the Exalted would not let him go to waste. There is nothing far-fetched in the illumination of sanctified souls regarding such matters, for it is a form of disclosure (kashf). Do you not see the statement of Abd al-Muttalib when he named our Prophet (may the peace and blessings of the Exalted be upon him) "Muhammad"? When asked, "Why did you name your son Muhammad, when it is not among the names of your forefathers?" he replied, "I hope that he will be praised (yuhmad)." In another narration: "I desired that he be Muhammad in heaven and on earth." Moreover, it is not a requirement that this specific matter be what was included in the inspiration.

Abu Hayyan favored the view that an angel was sent to her, though not in the capacity of prophethood, just as one was sent to Maryam. This is based on the correct position that an angel may be sent to someone other than the prophets (peace be upon them). However, it has been objected that this would detract from the definition of a prophet as "one to whom revelation is sent." If it is said, "one to whom revelation is sent by way of prophethood," the definition becomes circular. It was replied that this is not inevitable. If it is said, "one to whom religious rulings are revealed, though he is not commanded to convey them," no such dilemma arises.

Al-Juba'i stated that it was through a vision in a dream. Others said it was through the tongue of a prophet of her time, as in His saying, “And when I inspired the disciples.” This has been contested as being contrary to the apparent meaning, as it was not reported that there was a prophet in Egypt during the time of Pharaoh before Moses (peace be upon him).

It was replied that this does not depend on the prophet being in Egypt, for Shu’ayb (peace be upon him) was a prophet during the time of Pharaoh, but in Midian; it is possible he informed her of that. Furthermore, the abundance of the prophets of the Children of Israel (peace be upon them) is a well-known and widespread fact. The truth is that denying this [possibility] is mere stubbornness, as it contradicts the apparent meaning.

There is disagreement regarding the name of his (peace be upon him) mother. The most famous is Yuhanadh. In al-Itqan, it is stated that she is Mahyanah, daughter of Izhar, son of Levi. Others say Barakha, and others say Bazakht. The well-known practice of opening locks using her name after a specific period of spiritual exercise is something for which we have found no foundation; it is perhaps a fabrication (hadith khurafa).

"What was inspired" refers to what God—the Exalted—related thereafter: the command to cast him into the chest and cast him into the sea. It was kept vague initially to evoke awe and emphasize the significance of the affair, then explained so that it might be more firmly established in the soul. It has also been said that the meaning is "what must be inspired and cannot be neglected due to its great importance and the excessive concern for it," similar to the saying, "This is what is to be written." Others say, "That which cannot be known except through revelation." The first interpretation is more consistent with all the previously mentioned meanings intended by the "inspiration," except that it has been argued against that if the intent were emphasis and awe, it would have been phrased "when We inspired" as He—the Exalted—said, “And He revealed to His servant what He revealed,” and said, “And there covered them from the sea that which covered them.” If this objection holds, then the second meaning provided is superior. So reflect upon this.