وَحَرَّمْنَا عَلَيْهِ الْمَرَاضِعَ مِنْ قَبْلُ فَقَالَتْ هَلْ أَدُلُّكُمْ عَلَى أَهْلِ بَيْتٍ يَكْفُلُونَهُ لَكُمْ وَهُمْ لَهُ نَاصِحُونَ ﴿۱۲﴾ فَرَدَدْنَاهُ إِلَى أُمِّهِ كَيْ تَقَرَّ عَيْنُهَا وَلَا تَحْزَنَ وَلِتَعْلَمَ أَنَّ وَعْدَ اللَّهِ حَقٌّ وَلَكِنَّ أَكْثَرَهُمْ لَا يَعْلَمُونَ ﴿۱۳﴾ وَلَمَّا بَلَغَ أَشُدَّهُ وَاسْتَوَى آتَيْنَاهُ حُكْمًا وَعِلْمًا وَكَذَلِكَ نَجْزِي الْمُحْسِنِينَ ﴿۱۴﴾

﴾12﴿ Wa harramnaa 'alaihil maraadi'a min qablu faqaalat hal adullukum 'alaaa ahli baitiny yakfuloonahoo lakum wa hum lahoo naasihoon
﴾13﴿ Faradadnaahu ilaa ummihee kai taqarra 'ainuhaa wa laa tahzana wa lita'lama anna wa'dal laahi haqqunw wa laakinna aksarahum laa ya'lamoon
﴾14﴿ Wa lammaa balagha ashuddahoo wastawaaa aatai naahu hukmanw wa 'ilmaa; wa kazaalika najzil muhsineen

﴾12﴿ And We had prevented wet nurses from nursing him before. Then his sister said, Shall I direct you to a household that will take care of him for you and be sincere to him
﴾13﴿ Then We returned him to his mother so that her eye would be cooled, she would not grieve, and she might know that the promise of Allah is true. But most of the people do not know
﴾14﴿ When he reached his youth and became mature, We granted him the ability to distinguish between right and wrong and knowledge of the religion. And thus do We reward the doers of good

[12] This is the beautiful planning of Allah in returning Musa (peace be upon him) to his mother.
“We had forbidden” (ḥarramnā)—this is linguistic prohibition, meaning natural prevention, because at that time legal (Shar‘i) prohibition was not applicable.
“While they were sincere to him”—it is said that the people of Pharaoh objected to her, saying that this reveals you must know the mother of the child.
In response, she said that the pronoun “him” (lahu) does not refer to the family, as the phrase “for you” (lakum) indicates, but rather it refers to Pharaoh.
So they remained silent.
[13] This is a blessing from Allah, the Exalted, that comes after showing patience over hardship.
“Indeed, the promise of Allah” refers to the promise mentioned earlier in verse 7.
“They do not know”—meaning, they are unaware of the good outcome that comes from patience during trials, so they do not anticipate the blessing and instead show impatience.
[14] From this verse begins the second stage, up to verse 22.
It describes the hardships and events of Musa’s (peace be upon him) youth—namely, the trial of killing the Copt, his turning to Allah in humility and worship, the agreement of Pharaoh’s people to kill him, and his migration to Madyan.
In verse 14, the blessings given to Musa (peace be upon him) before prophethood are mentioned:
“Wisdom (ḥukman)”—knowledge of worldly matters and rulings.
“Knowledge (ʿilman)”—knowledge of religious and afterlife matters.
“Thus do We reward the doers of good”—this is likened to the situation of Musa’s mother: just as she acted upon Allah’s command and remained patient in her trial, she was eventually made joyful.
Likewise, every doer of good is rewarded.
Or it is a comparison to the state of Musa (peace be upon him), that whoever Allah protects in his childhood in an extraordinary way, Allah then grants him religious knowledge and responsibility.
Thus, it is a subtle reference to the state of the Seal of the Prophets (may Allah bless him and give him peace).