Tafsir of Al-Qasas 28:22-28

Surah Al-Qasas (The Stories): Verses 22–28

It is debated among scholars regarding the meaning of "And when he turned his face toward Madyan" (ولما توجه تلقاء مدين).

1. Some (like Ibn Abbas) said he left Egypt without intending Madyan specifically, but rather surrendered himself to God and walked without knowledge of the path, and God guided him there.
2. Others said he intended Madyan because he felt a kinship, as they were descendants of Madyan, son of Abraham (peace be upon him). Although Moses was of the Israelites, he did not know the way and relied on God's grace.
3. Some suggested that Gabriel (peace be upon him) came to him and showed him the way.
4. Ibn Jarir narrated from Al-Suddi that when Moses set out, an angel on horseback came to him. Moses prostrated out of joy, but the angel told him not to do so and to follow him, leading him toward Madyan.

Those who argue he did not specifically intend Madyan cite two points:

1. The use of "toward" (تلقاء) instead of "to" (إلى). This implies he headed in that general direction without knowing its end point.
2. His subsequent prayer: "Perhaps my Lord will guide me to the best path" (عسى ربى أن يهدينى سواء السبيل). This suggests doubt, unlike a knowledgeable person.

The most likely view is that he intended Madyan but did not know the exact route, thus he would have asked people for directions (which is expected given his intelligence). Ibn Ishaq stated that Moses left Egypt for Madyan without provisions or transport, an eight-day journey, surviving only on tree leaves.

This statement is similar to what his grandfather Abraham (عليه السلام) said: "Indeed, I am going to my Lord; He will guide me" (إنى ذاهب إلى ربى سيهدين). Moses rarely mentions words of reasoning, response, supplication, or humility except those mentioned by Abraham. This reflects the sincere succession of the righteous predecessors.

"And when he arrived at the water of Madyan" (ولما ورد ماء مدين): This refers to the water source they used, which is narrated to have been a well. Arriving (ورود) means reaching it.

"He found there a group of people" (وجد عليه أمة من الناس): Upon it (عليه) means at its edge or watering place. A group (أمة) means a large number of various people.

"And he found besides them two women keeping back [their flocks]" (ووجد من دونهم امرأتين تذودان): Dhawd (الذود) means pushing away or driving off. So, "they were keeping back" means they were restraining their sheep. There are several interpretations for this restraint:

1. They were restraining them because stronger people were at the water and they could not manage to water them (Al-Zajjaj).
2. They disliked the crowding at the water.
3. They wanted to prevent their sheep from mixing with the men's flocks.
4. They wanted to prevent themselves from mixing with the men.
5. Another view: They were driving people away from looking at them.
6. A third view: They were driving people away from their own sheep.
7. A fourth view (Al-Farra'): They were restraining the sheep from scattering or wandering off.

"He said, 'What is the matter with you?'" (قال ما خطبكما): Meaning, what is your situation? Literally, "What is your matlub (sought thing) regarding this driving away?" The sought thing is called the khatb (matter), just as the situation is called the sha'n (matter).

"They said, 'We will not water until the shepherds leave, and our father is an old man.'" (قالتا لا نسقى حتى يصدر الرعاء وأبونا شيخ كبير): This indicates their weakness in watering the flocks in several ways:

1. Watering is typically done by men; women are generally weaker.
2. Their method of driving the animals was by holding them back (implying difficulty).
3. Their statement, "until the shepherds leave" (حتى يصدر الرعاء).
4. Their waiting for the remaining water after the main group had watered.
5. Their statement about their father: If he were strong, he would have come himself, and if he came, the watering would not have been delayed.

Moses watered their flocks for them before the shepherds left, and they returned to their father earlier than usual.

Recitation Note: Abu Amr, Ibn Amir, and Asim recite the verb with a Fath on the Yā' and Damm on the Dāl (يَصْدُرَ), meaning "until they depart from the water and turn away from watering" (as Sadr is the opposite of Wurūd). The rest recite it with Damm on the Yā' and Kasr on the Dāl (يُصْدِرُوا), meaning "until the people drive their flocks away."

"So he watered for them" (فسقى لهما): Meaning, he watered their sheep for their sake. There are differing accounts on how he watered:

1. He asked the people to be lenient, and they agreed.
2. He went to a well whose opening was covered by a rock that required ten, forty, or even one hundred men to move. He moved it himself and drew water.
3. The people, when Moses challenged them, deliberately placed that heavy stone over the well. Moses removed it and watered for the two women.

The Quran does not specify the exact manner, but the woman's description of Moses' strength implies she witnessed something demonstrating his great power.

"Then he turned to the shade" (ثم تولى إلى الظل): This indicates he watered them under the sun and heat, further demonstrating his strength.

Al-Kalbi narrated that Moses asked the people for a bucket, and they told him, "If you wish, bring the bucket and water for them." Forty men were usually required to draw the bucket out, but Moses took it alone, drew the water, poured it into the trough, and blessed it. He then brought their sheep, and they drank until they were satisfied, and he sent them off with their flocks.

Regarding the Father's Identity: If we assume the father was the Prophet Shu'ayb (عليه السلام), why would he allow his daughters to water livestock?

1. The Quran does not confirm the father was Shu'ayb. Ibn Abbas suggested the father was Bayrūn, Shu'ayb's nephew, and Shu'ayb had died after becoming blind. Al-Hasan suggested he was a righteous Muslim who preceded Shu'ayb in faith.
2. Even if it were Shu'ayb, the act itself is not forbidden by religion. Furthermore, the customs of the desert people differ from city dwellers, especially in times of necessity.

"My Lord, indeed, whatever good You send down to me is little" (قال رب إنى لما أنزلت إلى من خير فقير): Meaning, whatever good You send me, whether little or much, meager or substantial, I am in need of it. The preposition li (لـ) is used because the verb implies seeking or asking.

This statement indicates need, usually interpreted as the need for food. Ibn Abbas meant food to eat, and Al-Dahhak said Moses spent seven days tasting nothing but the herbs of the earth. It is narrated that Moses raised his voice when saying this so the two women could hear him requesting food.

Addressing a potential objection: If Moses possessed the strength to move the heavy bucket, why would his noble character stoop to asking for food, especially since the Prophet (صلى الله عليه وسلم) said, "Charity is not lawful for a rich man or one strong and able-bodied"? We must reject the narration that he raised his voice publicly to ask for food, as this does not suit Moses. Perhaps he said this privately to God.

An alternative interpretation: He meant, "My Lord, because of the good You sent me (i.e., the religion of God), I have become poor in this world," as he was previously in the wealth and dominion of Pharaoh. He said this in contentment, joy, and gratitude for this exchange. This interpretation is more fitting for Moses' status.

"Walking with modesty" (تمشى على استحياء): This is a Hāl (circumstantial state), meaning she was modest. Umar ibn Al-Khattab said she covered herself with her garment. Another view is that she walked at a distance, avoiding the men. Abdul Aziz ibn Abi Hazim said she walked with reverence. Some pause at "walking" (تمشى) and then start a new clause: "with modesty" (على استحياء), meaning she said this statement while being modest, because a noble person feels shy when inviting someone for hospitality, especially a woman.

This implies that Shu'ayb had no helpers other than these two daughters. It is narrated that when they returned to their father earlier than usual, he asked why. They replied, "We found a righteous man who had mercy on us and watered for us." He told one of them, "Go and call him to me."

Regarding the debate over whether the old man was Shu'ayb, the majority hold that it was him. Ibn Ishaq named the elder daughter Safura and the younger Liyā. Others named them Safar and Safīr. Al-Dahhak named her Sāfūra. The majority say the one who came to Moses was the elder, while Al-Kalbi said it was the younger. The Quran provides no detail on these specifics.

This verse raises several issues:

1. Accepting a woman's word and walking with her: How was it permissible for Moses to act on a woman's word and walk with her when she was a non-Mahram? This invites great suspicion, and the Prophet (صلى الله عليه وسلم) warned against places of suspicion.
2. Accepting wages: He watered for the sake of God; how is it appropriate to accept payment for it? This is not permissible in chivalry or religious law.
3. The disparity in need and ability: Moses knew their poverty and their father's weakness, and he himself was capable of earning much with little effort. How fitting was it for someone of his caliber to seek wages from a poor old man and a poor woman for that small act of watering?
4. The father's action: How was it fitting for the Prophet Shu'ayb (عليه السلام) to send his young daughter to a young man before knowing if the man was chaste or wicked?

The Answers:

1. Regarding the woman's word: We accept the report of any single person, whether free or slave, male or female, in matters of narration. She was merely reporting her father's invitation. Walking with her was permissible with caution and piety.
2. Regarding wages: Moses may not have gone seeking wages, but rather to receive the blessing of seeing the righteous old man. It is narrated that when she mentioned the reward, he disliked it, and when food was offered, he refused, saying, "We are a household that does not trade our religion for worldly matters, nor do we accept payment for kindness." Shu'ayb replied that this was their custom with every guest. Alternatively, his hunger might have reached a point where he could no longer bear it, so he accepted out of necessity.
3. This necessity is the answer to the third point: Necessity permits the forbidden.
4. Regarding the father's action: Shu'ayb might have known through revelation of her purity and innocence, thus trusting her.

"So when he came to him" (فلما جاءه): Umar ibn Al-Khattab narrated that Moses walked ahead, and the girl followed. The wind blew and uncovered her. Moses said, "I am of the lineage of Abraham (عليه السلام), so walk behind me so the wind does not lift your garment and I see what is not lawful for me."

When he entered upon Shu'ayb, food was laid out. Shu'ayb said, "Eat, young man." Moses replied, "I seek refuge in God." Shu'ayb asked why. Moses said, "We are a household that does not trade our religion for the earth full of gold." Shu'ayb replied, "But it is my custom and the custom of my forefathers to feed the guest." So Moses sat and ate. He initially refused the food because he feared it was payment for his work. This differs from his interaction with Al-Khidr, where he said, "If you wished, you could have taken payment for it" (Surah Al-Kahf: 77). The difference is that accepting payment for charity is impermissible, whereas being hired from the outset is not disliked.

"And when Moses had fulfilled the term and set off with his family" (فلما قضى موسى الا جل وسار بأهله): He set out with his family (his wife and children, if he had them by then).

"He sensed a fire from the side of the Mount" (ءانس من جانب الطور نارا): Ins (ءانس) means sensing or perceiving.

"He said to his family, 'Stay here; indeed, I have sensed a fire...'" (قال لاهله امكثوا إنىءانست نارا): He stopped them, indicating he was going to seek news or a brand of fire to warm themselves (لعلكم تصطلون).

"But when he came to it, he was called from the right bank of the valley, in the blessed spot, from the tree" (فلمآ أتاها نودى من شاطىء الوادى الأيمن فى البقعة المباركة من الشجرة).

"O Moses, indeed, it is I, Allah, the Lord of the worlds" (أن ياموسى إنىأنا الله رب العالمين).

"And throw down your staff." (وأن ألق عصاك). When he saw it moving as if it were a snake (كأنها جآن), he turned fleeing and did not look back. God commanded: "O Moses, approach and do not fear; indeed, you are of the secure" (ياموسى أقبل ولا تخف إنك من الا منين).

"Put your hand into your side; it will come out white without disease" (اسلك يدك فى جيبك تخرج بيضآء من غير سوء). This is the first sign.

"And draw your arm close to yourself out of fear" (واضمم إليك جناحك من الرهب). This is the second sign.

"These are two proofs from your Lord to Pharaoh and his chiefs. Indeed, they were a people defiantly disobedient" (فذانك برهانان من ربك إلى فرعون وملئه إنهم كانوا قوما فاسقين).

"She said, 'My father invites you so that he may reward you for having watered for us'" (قالت إحداهما ياأبت ياأبت استجره إن خير من استجرت القوى الامين). This contains several points:

First Issue: She described him with Strength (القوى) because she witnessed his manner of watering, and Trustworthiness (الامين) because of his lowering of his gaze while she was driving the animals, while watering, and while walking before her to her father.

Second Issue: Why is the structure "the best one you hired" (خير من استجرت) used as the subject and "the strong, the trustworthy" (القوى الامين) as the predicate, when the reverse might seem more appropriate, prioritizing the description (the cause for the appointment)?

Third Issue: Strength and trustworthiness alone are insufficient to achieve the goal without sagacity and astuteness (الفطنة والكياسة). Why was astuteness omitted? It can be argued that astuteness is encompassed within trustworthiness. Ibn Mas'ud said: "The most discerning people are three: the daughter of Shu'ayb, the companion of Joseph, and Abu Bakr concerning Umar."

"I intend to marry you to one of these two daughters of mine" (قال إنى أريد أنكحك إحدى ابنتى): There is no doubt that although this phrasing uses deliberation, in the context of marriage, it signifies a definite offer. The contract would be concluded based on the shorter of the two agreed-upon terms, with any excess being a voluntary gift. Jurists sometimes use this to argue that labor can serve as a dowry (مهر) just like money, and that adding to the price or the object of sale is permissible. However, this was part of a previous law and is not binding on us. It also indicates that in that law, it was permissible to stipulate a benefit for the guardian (الولي), and that marriage without a dowry due to the woman was permissible. Furthermore, it shows that marriage contracts are not invalidated by stipulations not required by the contract itself.

"On the condition that you hire yourself to me for eight years" (على أن تأجرنى ثمانى حجج): Ta'jīr means hiring someone as an employee. Eight years (ثمانى حجج) is either an adverb of time, or it means "you work for me for eight years," similar to the phrase "May God reward you." It can also be the object, meaning "to tend [my flocks] for eight years."

"And I do not wish to impose hardship upon you" (وما أريد أن أشق عليك): Two interpretations exist:

1. I do not wish to burden you by obligating you to pursue the two criminals (Pharaoh and his men). The meaning of "to impose hardship" (شق عليه) is when a matter becomes overwhelming, as if it splits one's strength in two.
2. I do not wish to burden you in the tending of the flocks, but I will be lenient and accommodating as much as possible, not requiring extreme diligence in the method of tending. This reflects how the Prophets (عليهم السلام) were lenient in their dealings with people, as in the Hadith: "The Messenger of God (صلى الله عليه وسلم) was my partner, and he was the best partner; he was neither deceitful, nor did he cheat, nor did he argue."

"You will find me, if God wills, among the righteous" (ستجدنى إن شاء الله من الصالحين):

1. He means good dealings and gentleness.
2. He means general righteousness, which encompasses good dealings. He said Insha'Allah because he relied on God's success and aid.

Addressing an objection: How is the contract valid with this condition? If one says, "My wife is divorced, if God wills," she is not divorced. The answer is that this differs according to the religious laws (الشرائع).

"That is settled between you and me" (قال ذلك بينى وبينك): Dhalika (That) is the subject, and between you and me is the predicate. It refers to the covenant Shu'ayb made with him. It means: "What you and I have agreed upon stands between us both; neither of us shall deviate from it—neither I from what I stipulated for you, nor you from what you stipulated for yourself."

"Whichever of the two terms I complete, there will be no aggression against me" (أيما الاجلين قضيت فلا عدوان على): Meaning, no aggression against me in demanding an increase. This confirms the option: he is free to choose either term (eight or ten years) without coercion from anyone.

"And Allah is a Witness over what we say" (والله على ما نقول وكيل): Wakīl means one to whom a matter is entrusted. Here, it is used in the sense of a witness, hence the preposition alā (على).