Glad Tidings of the acceptance of Musa's Supplication and the Reminder of the Previous Blessings

This is a response from Allah to His Messenger, Musa, for what he requested from His Lord. It also contains a reminder of Allah's previous favors upon him. The first was inspiring his mother when she was breastfeeding him and she feared that Fir`awn and his chiefs would kill him. Musa was born during a year in which they (Fir`awn's people) were killing all of the male children. So she placed him in a case and cast him into the river. The river carried him away and she became grieved and distressed, as Allah mentioned about her when He said,

وَأَصْبَحَ فُؤَادُ أُمِّ مُوسَى فَارِغاً إِن كَادَتْ لَتُبْدِى بِهِ لَوْلا أَن رَّبَطْنَا عَلَى قَلْبِهَا

فَلْيُلْقِهِ الْيَمُّ بِالسَّاحِلِ (Then let the river throw it by the shore - 20:39.). The word يَمّ (Yamm) means river and here it refers most probably to the river Nile. In this verse the mother of Sayyidna Musa (علیہ السلام) has been commanded by Allah Ta` ala to place the baby in a box and set him afloat in the river Nile. Simultaneously the river has been commanded to cast the box on its bank. But the question arises as to how a river can be commanded to do something while it has no sense or understanding.

Some scholars have answered this query with the argument that although here the word has been used in the imperative mood which implies a command, it is not really a command but is meant to convey the information that the river would cast the box on its bank. However some scholars have disputed this explanation and have claimed that the word is really a command and is addressed to the river Nile because everything that Allah Ta` ala has created possesses emotions and a sense of feeling and it is these properties, which according to the Qur'an, enable even trees and rocks to glorify the name of Allah Ta` ala. It is, nevertheless, a fact that except the human beings, the Jinns, and the angels no other created thing possesses feelings and emotions to a degree where the precepts of Halal (permissible) and Haram (forbidden) can be made binding on them. Maulana Rumi (رح) has expressed the same idea in the following verse: