31. Both the Bible and the Quran agree that after leaving Egypt, the Prophet Moses (peace be upon him) had gone to live in Madyan (Midian). But the Talmud tells the absurd story that Moses fled to Ethiopia and became a great favorite with the king there. After the king’s death the people made Moses their king and leader and gave him the widow of the king for a wife, but during the 40 years of his reign there he never had intercourse with his African wife. Then the queen of Ethiopia, who was a wife to Moses (peace be upon him) in name only, said to the people, “Why should this stranger continue to rule over you? He has never worshiped the gods of Ethiopia.” At this the people of Ethiopia deposed him and made him many rich presents and dismissed him with great honors. Then he came to Midian and met with the events being mentioned below. At this time he was 67 years old.

A clear proof of this story’s being absurd is that according to it Assyria (northern Iraq) in those days was under Ethiopia, and the Prophet Moses (peace be upon him) and the Ethiopian king, his predecessor, had led military campaigns to crush the Assyrian revolts. Now anybody who has a little acquaintance with the history and geography can have a look at the map and see things for himself. Assyria could be under Ethiopian domination and have been attacked by the Ethiopian army only in case Egypt and Palestine and Syria had been under its subjugation, or the whole of Arabia under its sway, or, at least the Ethiopian navy so powerful as to have conquered Iraq across the Indian ocean and the Persian Gulf. History, however, does not support the view that the Ethiopians ever held sway over these countries, or their naval force was ever so powerful. This indicates how imperfect was the Israelites’ knowledge of their own history, and how the Quran corrects their errors and presents the true facts in their pure form. Nevertheless, the Christian and the Jewish orientalists are never ashamed of asserting that the Quran has plagiarized the Israelite traditions for its narratives.

32. The right path: The path that may take me to Midian safely.” It should be borne in mind that Midian in those days was outside Pharaoh’s empire. Egypt did not have control over the whole of the Sinai Peninsula but only on its western and southern parts. The Midianites who inhabited the eastern and western coasts of the Gulf of Aqabah were free from Egyptian influence and authority. That is why the Prophet Moses (peace be upon him) had headed for Midian after leaving Egypt, because that was the nearest free and inhabited land. But to reach Midian he had to pass through Egyptian territories; avoiding the Egyptian police and military posts on the way. That is why he prayed to God to put him on the right track which should take him to Midian safely.

33. This place where the Prophet Moses (peace be upon him) had arrived was situated, according to the Arab tradition, on the western coast of the Gulf of Aqabah, a few miles to the north of Magna. Today it is called Al-Bid, and is a small habitation. I visited this place in December, 1952, when I was traveling from Tabuk to Aqabah. The natives told me that, as they had heard from their elders, Midian was situated there. From Josephus to Burton, all ancient and modern explorers and geographers, have generally confirmed this very place as the location of ancient Midian. Nearby there is the place now called Maghair-Shuaib or Magharat Shuaib. There are some Thamudic monuments here. A mile or so away, There are some ancient ruins, where we saw two dry wells, one of which was said to be the well where the Prophet Moses (peace be upon him) had watered the goats. The same has been related by Abu Fida in Taqvim al-Buldan and Yaqut in Mujam al-Buldan, on the authority of Abu Zaid Ansari; that the natives point to the same well there as the well of Moses (peace be upon him). This indicates that the tradition is being handed down since centuries among the people, and therefore, it can be confidently asserted that this is the same place which has been mentioned in the Quran.

34. That is, we are women: it is not possible for us to water our animals by resisting these shepherds. Our father is too old to perform this rigorous duty. There is no other male member in the house either. Therefore we, the women-folk, have to come out to perform these chores, and until all the shepherds have watered their animals and left, we have to wait.” This whole meaning was conveyed by the ladies in a brief sentence, which is indicative of their modesty. They did not want to have a lengthy conversation with a stranger, but at the same time, they did not like that he should form a wrong impression about their family, thinking how lethargic were the man-folk who sat back in their homes and sent the women to perform outdoor duties.

About the father of these ladies, traditions that have become current among the Muslims are that he was the Prophet Shuaib (peace be upon him), but the Quran makes no allusion to this, although Prophet Shuaib (peace be upon him) is a prominent character of the Quran. If he were really the father of the ladies, it would have been clearly mentioned here. No doubt there are some traditions in which his name has been mentioned, but both Allama Ibn Jarir and Ibn Kathir concur that none of them has been authentically reported. That is why great commentators like Ibn Abbas, Hasan Basri, Abu Ubaidah and Said bin Jubair have relied on the Israelite traditions and mentioned the same names of this personage which appear in the Talmud etc. Evidently, if the name of Shuaib had actually been reported from the Prophet (peace be upon him), these scholars would not have mentioned any other name.

The Bible mentions him as Reuel in one place and Jethro in another, and says that he was the priest of Midian. In the Talmudic literature he has been variously called as Reuel, Jethro and Hobab. The present-day Jewish scholars are of the view that Jethro was a synonym for “his excellency” and his real name was Reuel or Hobab. Similarly, they differ about the meaning of the word Kohen. Some regard it as a synonym of priest and others of prince.

According to the Talmud Reuel used to visit Pharaoh from time to time before the birth of Prophet Moses (peace be upon him), and pharaoh relied on his knowledge and good counsel and mature opinion. But when the royal council of Egypt started consultations for the subduing of the Israelites and it was decided that their male children be killed on their birth, he did his best to stop Pharaoh from enforcing this wrong decision, warned him of its evil consequences and counseled that if he found the Israelites unbearable, he should let them go to Canaan, the land of their forefathers. These words of Reue angered Pharaoh, and he sent him in shame from his presence. Reuel then left Egypt for his country Midian and settled there ever afterwards.

As to his religion it is commonly believed that, like the Prophet Moses (peace be upon him), he was a follower of Prophet Ibraham’s (peace be upon him) faith, for just as the Prophet Moses (peace be upon him) was a descendant of Isaac, son of Abraham (peace be upon them), so he was a descendant of Midian, son of Abraham. Probably, due to this relationship he tried to prevent Pharaoh from persecuting the Israelites and angered him. Nisaburi, the commentator, writes on the authority of Hasan Basri: “He was a Muslim: he had embraced the religion of the Prophet Shuaib (peace be upon him). The Talmud says that he publicly condemned the idol-worship of the Midianites as a folly. Due to this the people of Midian had turned his opponents.

35. Umar (may Allah be pleases with him) has explained this sentence, thus: “She came walking modestly, with her face covered with a part of her outer garment, unlike those immodest women, who go about wherever they like, and enter wherever they like without any hesitation.” Several traditions bearing on this subject have been reported by Said bin Mansur, Ibn Jarir, Ibn Abi Hatim and Ibn al- Mundhir from Umar (may Allah be pleases with him) through authentic chains of authorities. This shows that the Islamic concept of modesty, which the companions of the Prophet (peace be upon him) had understood from the Quran and the teaching and training of the Prophet (peace be upon him), was absolutely opposed to keeping the face exposed to others and moving about immodestly outside the house. Umar (may Allah be pleases with him) has clearly regarded covering of the face as a symbol of modesty and exposing it to other men as an immodesty and shamelessness.

36. She said this also out of modesty, for she had to give a sound reason for her coming to another man all alone; otherwise it was not at all necessary that a gentleman should have been rewarded if he had rendered some service to the helpless women in trouble. And then, in spite of hearing of a reward, the Prophet Moses’ (peace be upon him) willingness to follow her forthwith to her house indicates the state of extreme helplessness in which he found himself at that time. He had left Egypt emptyhanded and might have taken at least eight days to reach Midian. He must be hungry and worn out by journey. And above all, he must be anxious to find a shelter in the unfamiliar land and a sympathetic person to give him refuge. Under this very compulsion, in spite of hearing that he was being called to be rewarded for a small service he had rendered, the Prophet Moses (peace be upon him) felt no hesitation in going with the woman. He must have thought that the prayer he had just made to God was being answered by God Himself. Therefore, he did not think it was right to turn down the means of hospitality provided by his Lord by an unnecessary show of self-respect.

37. It is not necessary that the girl said this to her father in his very first meeting with Moses. Most probably her father made the traveler stay with him for a couple of days, and the girl counseled him thus during that time. What she meant by this counsel was: “Father, you are old, and therefore, we girls have to go out to perform outdoor duties. We have no brother either, who could take up these chores. You may, therefore, employ this man as a servant: he is strong and will be able to face all kinds of rigors, and he is also trustworthy. He helped us only due to his noble nature when he found us standing helpless, but he never raised his eyes at us.”

38. It is also not necessary that the father should have said this to Moses (peace be upon him) immediately at the daughter’s counsel. One feels that he must have formed this opinion after due consideration. He must have thought: “No doubt he is a noble person, but employing a healthy and strong young man like him as a servant in a house where there are grown up daughters would not be the right thing. When he is a gentle, educated and civilized man of a noble family (as he must have come to know from the story told by Moses), why shouldn’t he be kept as a son-in-law in the house?” After reaching such a decision, he might have spoken to Moses at a suitable time.

Here again the Israelites have done a grave injustice to their illustrious Prophet, greatest benefactor and national hero. The Talmud says, “Moses lived with Reuel, and he looked with favor upon Ziporah, the daughter of his host, and married her.” Another Jewish tradition related in the Jewish Encyclopedia is to the effect: When Moses related his story to Jethro, the latter understood that he was the person at whose hand, according to prophecies, the kingdom of Pharaoh was to be destroyed. Therefore, he immediately imprisoned Moses so that he should hand him over to Pharaoh and get a reward. He remained imprisoned for seven or ten years in a dark underground cell, but Jethro’s daughter, Ziporah, whom he had first met at the well of water, kept visiting him in the cell secretly and providing him with food and drink;. They had even decided to marry. After seven or ten years Ziporah said to her father, “Years ago you put a man in the cell and then forgot him altogether. He should have died by now. But if he is still alive, he must be a godly person.” Hearing this when Jethro went to the prison, he found Moses alive and was convinced that he had miraculously remained so. Then he married Ziporah to him.

Have the Western orientalists who are ever on the lookout for the sources of the Quranic narratives ever cared to see this manifest difference that exists between the Quranic version and the Israelite traditions?

39. Some people have taken this conversation between the Prophet Moses (peace be upon him) and the girl’s father for a contract of marriage, and have started the dispute whether service under the father can be looked upon as a dower of the daughters marriage, and whether such external conditions can be laid down for the marriage contract; whereas the words of the verses under discussion themselves indicate this was not the contract of marriage but the initial proposal that is generally made before the execution of the marriage contract itself. After all, how can this be taken for a contract of marriage when it had not yet been decided which of the girls was to be given away in marriage. The purport of the conversation was that the girl’s father said, “I am prepared to marry one of my daughters to you provided that you promise that you will stay in my house for eight to ten years and help me in performing household chores, for I am old and have no son either, who could manage my properties. I have only daughters whom I have to send to perform outdoor duties. I want you to strengthen me as my would be son in law. If you are willing to accept this responsibility, and do not intend to take away your wife soon after marriage, I will marry one of my daughters to you.” The Prophet Moses (peace be upon him) was himself in search of a shelter at that time, so he accepted the proposal. Evidently, it was a sort of contract that had been agreed upon between the two parties before the marriage. After this the actual marriage must have taken place according to the law and the dower also settled. There could be no question of including the condition of service in the marriage bond itself.