The story of Musa (‘Alayhis-salaam) in Surat al-Qasas (28:21) shows Allaah’s care and guardianship for his Awliyaa’ (allies, beloved, chosen believing slaves). Allaah (Subhaanahu wa Ta’ala) guided Musa (‘Alayhis-salaam) to the right way, facilitated and arranged for him a job, dwelling, food and a wife. He arranged and made easy for the righteous man, a righteous son-in-law, a strong and trustworthy workman, and spared the two women from going out and mixing with men.
When Musa (‘Alayhis-salaam) killed the Coptic, Fir’awn (Pharaoh) came to know of it, and he became very angry and resolved to kill Musa (‘Alayhis-salaam), so he sent people after him to bring him back. A man told Musa (‘Alayhis-salaam) about how Fir’awn and his chiefs were conspiring against him, and Musa left Egypt on his own. He was not used to being alone, because before that he had been living a life of luxury and ease, in a position of leadership. Allaah says in Surat al-Qasas (28:21-24) (interpretation of the meaning):
“So he escaped from there looking about in a state of fear. He said: ‘My Lord! Save me from the people who are wrongdoers.’
And when he went towards Madyan, he said: ‘It may be that my Lord guides me to the right way.’
And when he arrived at the water of Madyan, he found there a group of men watering (their flocks), and besides them he found two women who were keeping back (their flocks). He said: ‘What is the matter with you?’ They said: ‘We cannot water (our flocks) until the shepherds take (their flocks). And our father is a very old man.’
So he watered (their flocks) for them, then he turned back to shade, and said: ‘My Lord! Truly, I am in need of whatever good that you bestow on me.’”
Musa (‘Alayhis-salaam) escaped from Egypt in a state of fear while turning around and watching. He (‘Alayhis-salaam) invoked Allaah, saying: “My Lord! Save me from the people who are wrongdoers!” i.e. from Fir’awn and his chiefs.
So Allaah (Ta’ala) guided Musa (‘Alayhis-salaam) to the way of Madyan, such that he took a smooth and easy route – and he rejoiced because of that. He said (interpretation of the meaning): “It may be that my Lord guides me to the right way.”
Meaning, the straightest route. And Allaah did indeed do that, for He (Ta’ala) guided him to the straight path in this world and the Hereafter, and caused him to be guided and to guide others.
Musa (‘Alayhis-salaam) reached Madyan
Allaah (Ta’ala) says in verse 23 (interpretation of the meaning):
“And when he arrived at the water (a well) of Madyan”
Musa (‘Alayhis-salaam) went to drink from its water, for it had a well where shepherds used to water their flocks. Musa (‘Alayhis-salaam) saw something that drew his attention.
“He found there a group of men watering, and beside them he found two women who were keeping back.”
i.e. they were preventing their sheep from drinking with the sheep of those shepherds, lest some harm come to them. When Musa (‘Alayhis-salaam) saw them, he felt sorry for them and took pity on them. So he asked about their state (interpretation of the meaning):
“He said: ‘What is the matter with you?”
i.e. “why do you not water your flocks with those people?”
They answered, giving the excuse (interpretation of the meaning):
“They said: ‘We cannot water until the shepherds take (their flock) [i.e. until they finish]. And our father is a very old man.’”
The reason why they did not water their flocks is because they were two women and they did not like to rival (contend) with men, or they were unable to rival with men because of their weakness [as al-Baghawi said in his Tafseer] and they were compelled (obliged) to water their flock because their father was an old man and was not able to do that anymore.
Hereupon, Musa (‘Alayhis-salaam) got up with his habitual/ known magnanimity and noble mindedness to water their flocks.
Musa (‘Alayhis-salaam) then turned back and sat under a shade calling unto Allaah, his Lord, with secret counsel; his Lord Who had taken him under His Guardianship since he was young.
“Then he turned back to shade and said: ‘My Lord! Truly, I am in need of whatever good that you bestow on me!’”
Ibn ‘Abbaas (Radia-Allaahu anhuma), Ibn Mas’oud (Radia-Allaahu anhu) and as-Suddi said: “He sat beneath a tree.” ‘Ataa ibn Sa’ib said: “When Musa (‘Alayhis-salaam) said this statement, the women heard him.” [At-Tabari]
Musa (‘Alayhis-salaam) showed his need to his Lord Who sent upon him much good, such as rescuing him from being killed when he was young, being brought up in the house of the king, giving him a good and strong stature, rescuing him from his people when they intended to kill him and guiding him to the right way to Madyan. Therefore, Musa showed his need for this kind of good to his Lord in his invocation.
Allaah responded to his invocation and subjected for him the righteous man to entertain him as a gratitude for helping his daughters, and Allaah granted him a job, shelter, food and a wife.
Musa (‘Alayhis-salaam), the father of the two women, and Musa’s (‘Alayhis-salaam) marriage to one of them
When the two women returned quickly with the sheep, the father was surprised that they returned so soon. He asked them what had happened, and they told him what Musa (‘Alayhis-salaam) had done. So he sent one of them to call Musa (‘Alayhis-salaam) to meet him.
Allaah says in verses (25-28) (interpretation of the meaning):
“Then there came to him one of them, walking shyly. She said: ‘Verily, my father calls you that he may reward you for having watered (our flocks) for us.’ So when he came to him and narrated the story, he said: ‘Fear you not. You have escaped from the people who are wrongdoers.’
And said one of them (the two women): ‘O my father! Hire him! Verily, the best of men for you to hire is the strong, the trustworthy.’
He said: ‘I intend to wed one of these two daughters of mine to you, on condition that you serve me for eight years; but if you complete ten years, it will be (a favor) from you. But I intend not to place you under any difficulty. If Allaah wills, you will find me one of the righteous.’
He, (Musa) said: ‘That (is settled) between me and you; whichever of the two terms I fulfill, there will be no injustice to me, and Allaah is Surety over what we say.’”
When Musa (‘Alayhis-salaam) was under the shade (interpretation of the meaning):
“Then there came to him one of them walking shyly.”
‘Umar (Radia-Allaahu ‘anhu) said: “She was covering herself from them with the folds of her garment.” [At-Tabari]
Ibn Abi Haatim recorded that ‘Amr ibn Maymun said: ‘Umar said: “She came walking shyly, putting her garment over her face. She was not one of those audacious women who come and go as they please.” [At-Tabari] This chain of narrators is Saheeh.
She told him clearly without raising bad thoughts about her, briefly and in a good manner (interpretation of the meaning);
“She said: ‘Verily, my father calls you that he may reward you for having watered (our flocks) for us.”
She did not invite him directly (i.e. personally) lest he have some suspicious thoughts about her. Rather, she said: “My father is inviting you so that he may reward you for watering our sheep,” i.e. give you some payment for that.
This is an example of good manners.
The intense need of Musa (‘Alayhis-salaam) at this stage is understood from the context, such that he called unto his Lord and implored Him, and showed his need to Him first. Only then did he respond and accept the compensation without hesitation.
Compensating the good-doer for his good deed is a noble manner and character, and acceptance of the reward is permissible; there is nothing wrong with that. [Nadhm ad-Durar by al-Baqaa’i]
This is the state of those (the owners of) noble souls with the Duniya. Musa (‘Alayhis-salaam) was the greatest man at his time and he was one of the chosen and of the best (among the creation) but he had nothing of worldly matters except a little. This is a protection for the Prophets in the Duniya, and exaltedness of their rank in the Hereafter. And Allaah knows best. [Nadhm ad-Durar by al-Baqaa’i]
Musa (‘Alayhis-salaam) came to the righteous man, the father of the two women, and related the story, i.e. he told him about his story and why he had to leave his country. The righteous man gave him the good news of safety and salvation from the followers of Pharaoh, the wrong-doers, saying (interpretation of the meaning):
“He said: ‘Fear you not. You have escaped from the people who are wrongdoers.’”
for you have left their kingdom and they have no authority in our land.
One of the two daughters of the man then said to her father: “O my father! Hire him!” as a shepherd to look after the sheep and to water the flock, justifying this by saying (interpretation of the meaning):
“Verily, the best of men for you to hire is the strong, the trustworthy.”
Her statement indicates her wisdom because there is no good in strength without trustworthiness (honesty), nor is there a great benefit in honesty without strength.
Ibn Mas’oud (Radia-Allaahu anhu) said: “The people who had the most discernment were three: Abu Bakr’s (Radia-Allaahu anhu) intuition about ‘Umar (Radia-Allaahu anhu), the Companion of Yusuf (‘Alayhis-salaam) when he said: ‘Make his stay comfortable’, and the Companion of Musa (‘Alayhis-salaam) when she said: ‘O my father! Hire him! Verily, the best of men for you to hire is the strong, the trustworthy.” [Ibn Abi Shaybah – Ibn Katheer]
Shuraih al-Qaadi described Musa’s trustworthiness when he (‘Alayhis-salaam) ordered the woman to walk behind, and his lowering his gaze from looking at her. [Ibn Wahb in Tafseer al-Qur’an in his book al-Jamie’]
The noble Qur’an describes Musa (‘Alayhis-salaam) as being trustworthy (honest) in Surat ad-Dukhaan (44:17-18) (interpretation of the meaning):
“And indeed We tried before them Pharaoh’s people, when there came to them a noble Messenger [i.e. Musa (‘Alayhis-salaam)], saying: ‘Restore to me, the slaves of Allaah (i.e. the children of Israel). Verily! I am to you a Messenger worthy of all trust.’”
Allaah’s favors continue to be bestowed upon Musa (‘Alayhis-salaam) when the righteous man proposed one of his daughters for marriage to Musa (‘Alayhis-salaam). He said (interpretation of the meaning):
“I intend to wed one of these two daughters of mine to you on condition that you serve me for eight years; but if you complete ten years it will be (a favor) from you.”
but if you do not want to, then eight years is enough.
“But I intend not to place you under any difficulty. If Allaah wills, you will find me one of the righteous.”
Meaning: ‘I do not want to put pressure on you or cause you any inconvenience or argue with you.’ Musa (‘Alayhis-salaam) agreed to the condition and made the matter between them in accordance to mutual consent and ease, with the assurance of Musa’s rights in fulfillment of either of the two terms without any subsidiary consequence on him.
Allaah says about Musa (‘Alayhis-salaam) (interpretation of the meaning):
“He (Musa) said: ‘That is settled between me and you; whichever of the two terms I fulfill, there will be no injustice to me, and Allaah is Surety over what we say.’”
Meaning, “There will be no blame on me. The complete term is permissible but it is still regarded as something extra.”
Al-Bukhaari recorded that Sa’id ibn Jubayr said: “A Jew from the people of Hira asked me: ‘Which of the two terms did Musa fulfill?’ I said: ‘I do not know until I go to the scholar of the Arabs and ask him.’ So I went to Ibn ‘Abbaas (Radia-Allaahu ‘anhuma) and asked him. He said: ‘He fulfilled the longer and better of them, for when a Messenger of Allaah said he would do a thing, he did it.’”
Lessons derived from the story
1. The righteous man (i.e. the father of the two women) was not Prophet Shu’aib (‘Alayhis-salaam), as commonly spread among people. This is because there is no evidence or proof for this claim.
Shu’aib (‘Alayhis-salaam) lived before Musa (‘Alayhis-salaam) by a long period, because he said to his people as Allaah says in Surat Hud (11:89) (interpretation of the meaning):
“And the people of Lut are not far off from you!”
and the destruction of the people of Lut was at the time of Ibraheem (‘Alayhis-salaam) as stated in the Qur’an. It is well known that the time period between Ibraheem (‘Alayhis-salaam) and Musa (‘Alayhis-salaam) was more than 400 years. Moreover, what strengthens this opinion, is that if he was Prophet Shu’aib (‘Alayhis-salaam), his name would have been mentioned by Allaah (Ta’ala) here in the Qur’an and the two women would have mentioned his name to Musa (‘Alayhis-salaam).
In refuting the claim that the old man was Prophet Shu’aib, Shaikh as-Sa’dee said that Allaah (Ta’ala) destroyed the people of Shu’aib when they belied him, and no one remained except those who believed in him. In addition, Allaah (Ta’ala) protected the believers from (thinking ill of their Prophet i.e. what would the believers think of their Prophet if that man was Prophet Shu’aib and) being pleased with the (situation) that his daughters are not being helped when they were preventing their flock to mix with other flocks, and to water their flock until a stranger [Musa (‘Alayhis-salaam)] came and helped them.
Also, Prophet Shu’aib (‘Alayhis-salaam) would not be pleased with Musa (‘Alayhis-salaam) to be a shepherd for him and serve him and be a servant when Musa (‘Alayhis-salaam) is better than him in rank. [Tafseer Ibn Katheer and Tayseer al-Kareem by Shaikh as-Sa’dee]
2. The permissibility of women going out to fulfill their needs, and talking with men if (they sense) no harm or inconvenience would incur upon them (either in their religious or worldly affairs), as what happened with the two daughters of the old man in Madyan. [Tayseer al-Kareem]
3. The permissibility of women carrying out jobs and earning their livelihood while being modest and concealed (covered). [Ibn ‘Aashoor in at-Tahreer wat-Tanweer]
Shaikh as-Sa’dee mentioned the following lessons from the story of Musa (‘Alayhis-salaam) with the two women as narrated in Surat al-Qasas.
4. The permissibility of taking wages for being hired to do something.
5. Seeking Allaah’s Guidance when intending to speak about something related to the knowledge and one of two statements is not preponderated. One asks Allaah to guide him to the most correct statement of the two, after intending in his heart, to seek the truth and after having searched for it. Verily, Allaah will not disgrace him whose state is like that. This is like the state of Musa (‘Alayhis-salaam) when he came out of Egypt heading towards Madyan, and he said (interpretation of the meaning): ”It may be that my Lord guides me to the right way.” [verse 22]
6. Showing mercy to the creation and doing good to whom one knows and whom one does not know is one of the morals (characteristics) of the Prophets. One kind of doing good is watering the flocks of sheep and helping the helpless (incapable) ones.
7. The desirability of invoking by explaining one’s state, even though Allaah is All-Knower of it. This is because Allaah loves His slave imploring Him and showing humility to Him as Musa (‘Alayhis-salaam) said (interpretation of the meaning):
“My Lord! Truly, I am in need of whatever good that you bestow on me.”
8. Modesty –bashfulness – especially of the noble people is one of the praiseworthy conducts.
9. Compensation for doing good is the manner (character) of the earlier (previous, older) nations.
10. When a slave of Allaah does a deed for Allaah’s Sake, after which he gets a compensation for it without having any intention of getting it prior to the action, he will not be blamed for taking it. This is just as Musa (‘Alayhis-salaam) accepted the compensation of the old man of Madyan for his good deed that he did without seeking any recompense or gain for it nor coveting of it in his heart.
11. The legality of hiring and the permissibility of herding (grazing) sheep and so forth.
12. The permissiblity for a man to wed his daughter to the one whom he chooses (because of his righteousness) without being blamed for doing that.
13. Hiring is permissible in return of a benefit, even if this benefit was marriage (dowry).
14. The best servant and working man is the one who is strong and trustworthy.
15. Of high morals is to show good conduct to one’s workman and servant and to not cause him hardship. According to Allaah’s Statement in verse (27) (interpretation of the meaning):
“But I intend not to place you under a difficulty. If Allaah wills, you will find me one of the righteous.”
16. The permissibleity to hire without a contract and establish other contracts without witnesses, because Allaah (Ta’ala) says (interpretation of the meaning): ”And Allaah is Surety over what we say.” [Tayseer al-Kareem]
17. The verses indicate that complaining to Allaah about a misfortune that has befallen one is allowed, as is asking Allaah for relief and help.
The one who is afflicted with misfortune should not just wait for his request or relief to come before or without asking Allaah. He should not take for granted that Allaah will grant him his provision; only because Allaah knows about his state. Asking Allaah for relief or one’s request (need) will not affect the rank of those who put their trust in Allaah (Tawakkul). Rather, it will increase that with Allaah. [Nikat al-Qur’an ad-Daalah ‘alal-Bayan by al-Qassab]
18. The permissibility of joining the marriage and hiring in one contract and the legality of hiring. [Nikat al-Qur’an ad-Daallah ‘alal-Bayan by al-Qassab, Ahkaam al-Qur’an by Ibn al-Arabi and at-Tahreer wat Tanweer by Ibn Aashoor]
19. The permissibility of praising oneself for the sake of dealings and liability (lending, etc.), because it is for a good purpose, as Yusuf said to the king in Surat Yusuf (12:55) (interpretation of the meaning):
“He said: ‘Set me over the storehouses of the land. I will indeed guard them with full knowledge (as a minister of finance in Egypt in place of Al-‘Azeez who was dead at that time).’”
However, as for ascribing purity to oneself and praising one’s self for the sake of boasting is forbidden. [At-Tahreer wat-Tanweer]
20. One can judge another person based on one’s apparent actions, as the woman judged Musa’s (‘Alayhis-salaam) justice and trustworthiness by his apparent actions. [Nikat al-Qur’an ad-Daalah ‘alal-Bayan]
21. Keenness to observe (abide by) virtues and good conduct like what Musa (‘Alayhis-salaam) is attributed with, such as doing good, helping the needy, being compassionate towards the weak, asceticism and indifference regarding the Duniya and worldly matters, and being satisfied. In addition, one should be keen to show gratitude to Allaah, yearn to associate with and accompany the righteous, and desire to fulfill the covenant. Also, the good conduct of the righteous man was shown in his entertainment of his guest, giving security to the fearful (frightened) person and gentleness in his dealings. [At-Tahreer wat-Tanweer]
22. Arousal of an interest in doing good, incitement towards helping in righteousness and offering the good to others. [Nadhm ad-Durar]
23. The obligation of taking the Prophets and Messengers as examples and role models in their manners and good conduct, especially the manners of the best of the Prophets, Muhammad (Salla-Allaahu ‘alayhi wa sallam). [At-Tahreer wat-Tanweer]
24. The permissibility of the acceptance of compensation without blemish or fault in that, and giving compensation is one of the characters of the noble people. [Nadhm ad-Durar]
25. One can notice the similarity between the manners (characters) of the Prophet (Salla-Allaahu ‘alayhi wa sallam) and being known by his good conduct, noble actions, and the conduct (manners) of the Prophets before him.
Moreover, there is a similarity between the Prophet (Salla-Allaahu ‘alayhi wa sallam) in his marriage with the best of the women of his people and the marriage of Musa (‘Alayhis-salaam) to the daughter of the righteous man of Madyan. These are indicative of the Prophet-hood of the Prophet (Salla-Allaahu ‘alayhi wa sallam).
Sources:
Tafseer Ibn Katheer
Tayseer al-Kareem by Shaikh as-Sa’dee
At-Tafseer al-Mawdou’i lisuwar al-Qur’an al-Kareem by group of scholars of Tafseer and the sciences of Qur’an
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