Verse:22 Commentary Commentary

وَلَمَّا تَوَجَّهَ تِلْقَاءَ مَدْيَنَ (And when he set out towards Madyan - 28:22). Madyan (مَدْيَنَ ) is the name of a city in Sham (a large territory now consisting of Syria, Jordan, Lebanon and Palestine) which was named after Madyan, the son of Ibrahim (علیہ السلام) . This area was outside the empire of the Pharaoh. It was eight days journey from Egypt. When Sayyidna Musa (علیہ السلام) was taken over by the natural fright of the pursuing army of the Pharaoh, which was not in conflict either with the prophethood or with trust in Allah, he resolved to leave Egypt. Perhaps he decided to proceed toward Madyan because it was a habitation of the descendants of Sayyidna Ibrahim (علیہ السلام) and he was also his progeny.

When Sayyidna Musa (علیہ السلام) left Egypt, he was in a condition that he had neither any provisions for the journey nor any baggage, and also he did not know the route. In this state of helplessness he turned to Allah Ta` ala and asked عَسَىٰ رَ‌بِّي أَن يَهْدِيَنِي سَوَاءَ السَّبِيلِ (I hope my Lord will guide me to the straight path - 28:22), Allah Ta` ala accepted this prayer. Scholars have observed that the only food Musa علیہ السلام had during this journey was the leaves of trees. Sayyidna Ibn ` Abbas ؓ has said that this was the first trial and test of Sayyidna Musa (علیہ السلام) . Details of trials and tests of Musa (علیہ السلام) have already been described under Surah Taha while quoting a lengthy hadith. Verse:23 Commentary (And when he arrived at the waters of Madyan, he found a large number of people watering (their animals) - 28:23) مَاءَ مَدْيَنَ (waters of Madyan) refers to the well from where people of that place used to make their animals drink water. وَوَجَدَ مِن دُونِهِمُ امْرَ‌أَتَيْنِ تَذُودَانِ (found, aloof from them, two women keeping back (their animals) - 23). That is he saw two girls stopping their goats from going to the water, so that they did not get mixed up with other goats.

قَالَ مَا خَطْبُكُمَا ۖ قَالَتَا لَا نَسْقِي حَتَّىٰ يُصْدِرَ‌ الرِّ‌عَاءُ ۖ وَأَبُونَا شَيْخٌ كَبِيرٌ‌ (He said, "What is the matter with you?" They said, "We cannot water (our animals) unless the shepherds bring (their animals) back and our father is very old man." -28:23). The word خَطب Khatb means "matter". The sense is that Sayyidna Musa (علیہ السلام) asked the two girls ` What was it that you are stopping your goats from coming to the well for drinking water like other goats? The two girls answered that, in order to avoid mixing with men-folk, they used to make their goats wait until men had left the place after watering their animals. The question arose here whether they did not have any male member in the family to do this job . The girls answered this question on their own by saying that their father was very old and could not perform this job. This is why they were doing the job.

Some very important points are learnt by this incident. One, that it was the practice of the prophets to help the weak. Sayyidna Musa (علیہ السلام) saw that two girls had brought their goats for drinking water, but they were unable to find room because of the rush of people. Therefore, he asked them about their problem. Two, that there is no harm to talk to stranger women, if no mischief is involved. Three, that although this incident had happened when hijab was not enjoined, a situation that continued even in the early days of Islam (hijab was enjoined in Madinah after the Hijrah), but the underlying spirit of hijab, i.e the natural instinct of modesty and bashfulness, was there even in those days. Because of this natural instinct the two girls preferred hardship rather than getting mixed with men-folk. Four, that it was not considered desirable for women even in those days to go out and perform such type of duties. It was for this reason that they put forward the justification that their father was very old and weak. Verse:24 Commentary وَلَمَّا وَرَ‌دَ مَاءَ مَدْيَنَ وَجَدَ عَلَيْهِ أُمَّةً مِّنَ النَّاسِ يَسْقُونَ

فَسَقَىٰ لَهُمَا (So he (Musa) watered (their animal) for their sake - 28:24). That is Sayyidna Musa (علیہ السلام) took pity on the girls and drew out 'water from the well and satiated their goats. It is reported in some narrations that the shepherds after making their cattle drink water used to place a very heavy stone on the mouth of the well to make it unusable, and hence these girls would have only the left over water for their herd. The stone was so heavy that ten men together could move it, but Sayyidna Musa (علیہ السلام) removed it all by himself, and drew water from the well. Perhaps for this reason one of the two girls reported to her father that Sayyidna Musa was very strong. (Qurtubi)

ثُمَّ تَوَلَّىٰ إِلَى الظِّلِّ فَقَالَ رَ‌بِّ إِنِّي لِمَا أَنزَلْتَ إِلَيَّ مِنْ خَيْرٍ‌ فَقِيرٌ‌ (Then he turned to a shade and said, "0 my Lord, I am in need of whatever good you send down to me." - 28:24). Sayyidna Musa (علیہ السلام) did not have any food for the last seven days. He came under the shade of a tree and prayed to Allah describing his condition and need in an exquisite manner. The word Khair is sometimes used for wealth as in the case of إِن تَرَ‌كَ خَيْرً‌ا الْوَصِيَّةُ (he leaves some wealth - 2:180). Sometimes it is used for strength like أَهُمْ خَيْرٌ‌ أَمْ قَوْمُ تُبَّعٍ they better, or the people of Tubba - 44:37) and sometimes for food as in the verse under reference. (Qurtubi) Verse:25 Commentary فَجَاءَتْهُ إِحْدَاهُمَا تَمْشِي عَلَى اسْتِحْيَاءٍ (Then one of the two women came to him walking with shyness. - 28:25). In accordance with Qur'anic practice the story has been summarized here. The full story runs like this: When the two girls reached home earlier than usual, their father enquired the reason for that. So they related to him the whole incident. Their father thought that he should make up for the favour Musa (علیہ السلام) had done to his daughters. Hence he asked one of his daughters to bring him with her. She went to Sayyidna Musa (علیہ السلام) and talked to him with an element of modesty. This shows that despite the fact that hijab was not enjoined by then, good women would not talk to men freely. She went to him with a need, so she talked with shyness. Some commentators have given the detail of her shyness that while talking she had raised her sleeve up to her face. The narrations as related in commentaries say that Musa (علیہ السلام) had asked her to walk behind him and guide him from the back. The objective was that he could not cast his eye on her. Perhaps for this reason she told her father about him to be trustworthy.

Who was the father of these two girls? Commentators have different views on this subject. But Qur'anic verses allude that he was Sayyidna Shu` aib (علیہ السلام) (7:85). (Qurtubi)

إِنَّ أَبِي يَدْعُوكَ (My father is calling you - 28:25). It was possible at that time that the girl would have invited him on her own, but she did not do so. Instead, she conveyed her father's message to him, because it was against the modesty for a girl to invite a stranger at home. Verse:26 Commentary إِنَّ خَيْرَ‌ مَنِ اسْتَأْجَرْ‌تَ الْقَوِيُّ الْأَمِينُ (The best man you hire is the one who is strong, trustworthy - 28:26), One of the daughters of Sayyidna Shu'aib (علیہ السلام) pleaded to her father that as he needed the services of a man to help him in his. daily work at home, he might consider hiring him for this purpose. In support of her suggestion she said further that two qualities are required in a servant. One, that he should be strong, and the second, that he should be trustworthy. The girl pointed out that she had seen his strength when he removed the stone from the mouth of the well, and his integrity when he made her walk behind him. Verse:27 Commentary Two important conditions for hiring a person, and assigning a job

Allah Ta` ala made the daughter of Sayyidna Shu'aib (علیہ السلام) say something of great wisdom. In the present set up of employment, great emphasis is laid at the time of interviews on scrutinizing the degrees and experience of a candidate, but no attention is paid to ascertain his integrity and trustworthiness. As a result of this, there is neither efficiency nor honesty of purpose in the offices. On the contrary bribery and nepotism are so common that there seems to be no law in operation. If people could pay heed to this Qur'anic verse, many a problems would be solved automatically.

قَالَ إِنِّي أُرِ‌يدُ أَنْ أُنكِحَكَ إِحْدَى ابْنَتَيَّ هَاتَيْنِ (He (the father) said (to Musa), "I wish to marry one of these two daughters of mine to you on the condition that you serve me for eight years. - 28:27). Sayyidna Shu'aib (علیہ السلام) made the proposal of marriage of his daughter to Musa (علیہ السلام) on his own. It shows that the guardian of girls need not wait for the proposal to come from the boy's side. If a suitable good match is available, the girl's guardian may take the lead, for this has been the practice of the prophets. To quote an example, Sayyidna ` Umar Ibn Khattab ؓ had offered his daughter, Sayyidnh Hafsah ؓ for marriage to Sayyidna Abu Bakr ؓ and to Sayyidna ` Uthman ؓ when she became widow. (Qurtubi)

إِحْدَى ابْنَتَيَّ هَاتَيْنِ (one of these daughters of mine 28:27). Sayyidna Shu'aib (علیہ السلام) did not make the selection of one or the other girl for the proposal of marriage, rather he kept it vague. It was not the formal nikah, that requires offer and acceptance in presence of two witnesses, but only a discussion to have his consent to work for eight years in lieu of marriage with a girl. Sayyidna Musa (علیہ السلام) agreed to the proposal, and got married to one of the girls. The Holy Qur'an does not describe every detail of a story, the happening of which is obvious from the context. Therefore, it cannot be doubted here that without pinpointing the bride and without the presence of witnesses how the nikah was solemnized. (Ruh, Bayan ul Qur' an)

عَلَىٰ أَن تَأْجُرَ‌نِي ثَمَانِيَ حِجَجٍ (on the condition that you serve me for eight years - 28:27). Eight years service and employment was regarded the mahr (dower) (the dower) of marriage. Scholars have different points of view on the issue, whether a service rendered to one's wife can be taken as a valid mahr (dower) or not. The subject is dealt with in detail in Ahkamul-Qur'an in Arabic language, under Surah Al-Qasas. Those who are interested can study the details there. For the common man it is enough to understand that if it is not allowed in the Muhammadi law, it might have been permitted in the code of law followed by Shu'aib (علیہ السلام) . It is not uncommon to have minor differences in the laws (Shari' ah) brought by various prophets.

Imam Abu Hanifah (رح) has ruled in his Zahir-ur-Riwayah that the service rendered for one's wife cannot be considered as a valid mahr (dower). But in a later ruling by the scholars it is elaborated that though it is against the honour and dignity of husband to serve his wife in lieu of mahr (dower), but any duty performed outside the house, such as grazing of cattle or trading, can be made a substitute for it, provided a time frame is agreed upon before hand, as was in the case of Sayyidna Musa, where the parties had agreed before hand on eight years period of service. The reason is that the remuneration of the husband payable by his wife in this case will be treated as mahr (dower). (Bada` i', from Nawadir Ibn Sama` ah).

Another question that arises here is that the mahr (dower) is the right of wife, and if it is paid to her father or any other relative without her consent, it will be taken as not paid. In this incident the words أَن تَأْجُرَ‌نِي are a proof enough that Shu'aib (علیہ السلام) had hired him for his duty. So, the benefit of service went to him. In that situation how could this be regarded as mahr (dower) of the wife? The answer to this question is that it is quite probable that the herd of goats was the property of the girls, and therefore, the benefit of service went to his wife. Alternatively, if the goats belonged to the father and the wages were due from him, then the money of the wages payable by the father belonged to the wife, as her mahr (dower). It is lawful for a father to spend the money of his daughter with her permission. It is quite obvious that this whole deal was carried out with the consent of the girl.

Ruling

The word أُنكِحَكَ (I wish to marry...with you) has proved that the father had arranged the nikah. Jurists are unanimous that it should be done as such. It is the father's duty and privilege to make arrangements of daughter's marriage. A girl should not arrange her own marriage. But there is difference of opinion between jurists on the issue whether the nikah is lawful or not, if a girl arranges her own marriage due to some need or pressure. Imam Abu Hanifah (رح) has ruled that it is lawful. However, this verse is silent on the issue. Verse:28 Commentary - - -