Overview - Surah 28: al-Qasas (The Stories)
The basic theme of this Surah is the prophethood. Some aspects of the life of Prophet Moses -peace be upon him- are mentioned to show the similarity between him and Prophet Muhammad – peace be upon all the prophets of Allah. There are also answers here to the questions and doubts that were raised by some non-believers.
Sections:
- Story of Moses and Pharaoh is related. Pharaoh was persecuting the Israelites. Allah wished to show his favor to the oppressed people. Birth of Moses and then his growing up in Pharaoh's own palace.
- Moses' encounter with an Egyptian and his escape to Madyan.
- Moses' marriage in Madyan.
- Moses receives Prophethood and especial signs from Allah. His appearance before Pharaoh. Pharaoh's denial and then Allah's punishment for him and his armies.
- The Prophet relating these stories by inspiration from Allah and for a purpose.
- Allah's guidance is continuos.
- The message of Islam is tawhid.
- The story of Qarun: his character and his end.
- Allah's promise for the Believers.
Surah al-Qasas [The Story] takes it name from being mentioned in [28:25], 'Then one of the two women came to him walking with shyness. She said, "Indeed, my father invites you that he may reward you for having watered for us." So when he came to him and related to him the story, he said, "Fear not. You have escaped from the wrongdoing people."
This Surah has 88 Ayat.
Overview
| Total Ayat | 88 |
| Total Words * | 1430 |
| Root Words * | 304 |
| Makki / Madani | Makki |
| Chronological Order* | 49th (according to Ibn Abbas) |
| Year of Revelation* | 6th year of Prophethood |
| Events during/before this Surah*
2nd Migration to Abyssinia, Physical beating and torture of some Muslims - 1st Migration of Muslims to Abyssinia, Public Invitation to Islam - Persecution of Muslims; antagonism - ridicule - derision - accusation - abuse and false propaganda., Revelation begins - Private Invitation to Islam , Revelation begins - Private Invitation to Islam , Revelation begins - Private Invitation to Islam
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| Events during/after still to occur*
Boycott of Banu Hashim Yr 1,Boycott of Banu Hashim Yr 2,Boycott of Banu Hashim Yr 3,Death of Abu Talib - Death of Khadijah - Stoning at Ta'if - al-Isra wal Mi'raj - Night Journey,1st Pledge of Aqabah,2nd Pledge of Aqabah,,Migration from Makkah to Madinah - Building of Masjid Nabi in Madinah - Treaty with Jews of Madinah - Marriage of Prophet to Aishah,Change of Qiblah from Jerusalem to Makkah - Battle of Badr,Battle of Uhud,,Battle of Ahzab - Expedition of Banu Quraydhah,Treaty of Hudaiybiyah - Letters to Kings and Rulers,,Conquest of Makkah - Battle of Hunain,Hajj led by Abu Bakr - Expedition of Tabuk,Farewell Hajj by Prophet - Death of Prophet - End of Divine Revelation
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| Names of Prophets Mentioned
Musa, Harun
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| Surah Index
Aaron, Adversity (patience during) , Death (those communities who have no revelation will not be destroyed) , Haman, Hell, Iblis, Knowledge, Knowledge (obligation upon man to obtain and impart) , Madyan, Materialism, Moses, Pharaoh, Pharaoh (punishment of) , Qarun, Qur’an, Resurrection (Day) , Revelation, Shu’ayb, Sin, Torah
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Theme 1: God will fulfill His Promise.
Theme 2: To remove the doubts and objections that were being raised against the Prophethood of the Prophet Muhammad and to invalidate the excuses which were being offered for not believing in him. The story of the Prophet Moses has been related, which by analogy with the period of revelation impresses the following points in the listener’s mind:
1. First God provides the means and motives of whatever He wills in an undetectable way. Thus did God arrange things such that the child through whom Pharaoh had to be removed from power was brought up in his own house, without him knowing whom he was fostering. Who can challenge God and disrupt His plans?
2. Secondly, Prophethood is not granted to a person amid festivities by issuing a proclamation from the heavens. You wonder how Muhammad has been blessed with Prophethood unexpectedly but Moses, whom you acknowledge as a Prophet (v.48) was also appointed Prophet unexpectedly while on a journey. This event occurred in the desert at the foot of Mt. Sinai and there were no witnesses. Even Moses himself did not anticipate what he was going to be blessed with. He in fact had seen a fire in the distance and sought to either seek directions or at least return with a branch – little did he know that he would return with the gift of Prophethood.
3. Thirdly, those whom God wishes to use in his service are often without military might and manage to successfully overcome much stronger and better equipped opponents. The contrast that existed between the might of Moses and Pharaoh was far more prominent and obvious than that which existed between Muhammad and the Quraysh; yet the world came to know who the victor was.
4. Fourthly, objections were raised time and time again saying, ‘Why has Muhammad not been given the same which was given to Moses?’ i.e. miracles of the staff and the shining hand etc. as if to suggest that they would readily believe only if they were shown the kind of the miracles that were shown by Moses to Pharaoh. But then they are reminded, ‘Do you know what sort of response was made by those who were shown those miracles?’ They had not believed even after seeing the miracles and had only said, ‘This is magic’ for they were adamant in their stubbornness and hostility to the Truth. Will you then only believe when you are shown the same kind of miracles? Are you aware what fate the disbelievers were met with after seeing the miracles? They were annihilated by God. Do you now wish to meet the same fate by asking for miracles in your stubbornness.
- Promise of Allah. There is a promise in the begining of the Surah to the mother of Musa, that her child shall be returned to her (28:7). Indeed, Allah fulfilled His promise. The Surah ends with Allah promising the Prophet Muhammad, that He shall return him back home (28:85). This seems to be towards the end of the Makki period and just prior to the Hijrah [migration] to Madinah. Indeed, Allah did fulfill His promise with the conquest of Makkah. This is a demonstration of the fact that, with out doubt, Allah does help and give victory to His friends and this adds to the Yaqin [certainty] of the Believer.
- Those arrogant on Earth. In the beginning of the Surah, Allah mentions in [28:4] that Pharaoh was arrogant in the land. Towards the end in [28: 83], Allah mentions that He has reserved the after-life for those who are not arrogant on Earth.
Manuscripts / Inscriptions
Total Word Count per Ayat (shows how many words per Ayat) = * | ||
According to Ibn Abbas (a great companion of the Prophet) the Surah 26: ash-Shu’ara’ (The Poets), Surah 27: an-Naml (The Ants) and Surah 28: al-Qasas (The Story) were sent down one after the other. The language, the style and the theme also show that the period of the revelation of these three Surahs is nearly the same. Another reason for their close resemblance is that the different parts of the story of Prophet Moses are mentioned in these Surahs together to make up a complete story.
- The promise of Allah to His slaves is fulfilled without doubt.
- The story of Pharaoh who plotted to kill all the male children of the Israelites. How Allah saved Musa (pbuh) and arranged for him to be brought up in Pharaoh's own household.
- Youth of Prophet Musa (pbuh), his folly of killing a man, his escape to Madyan, his marriage, his seeing a fire at Mount Tur, and his assignment as a Rasool to Fir'on.
- The stories of prior generations are related in The Qur'an as an eye opener for the disbelievers to learn a lesson.
- Unbiased Jews and Christians; when they hear The Qur'an, can recognize the Truth and feel that they were Muslims even before hearing it.
- The Prophets cannot give guidance; it is Allah Who gives guidance.
- The fact that on the Day of Judgement, disbelievers will wish that they had accepted guidance and became Muslims.
- Allah has not allowed the mushrikin to assign His powers to whom they want.
- The story of Qarun, the legendary rich man.
- Allah's commandment that the revelation of The Qur'an is His mercy; a believer should let no one turn him away from it.
Tafsir Zone
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Overview (Verses 19 - 24) The Secret is Exposed Yet Moses was nonetheless full of anger against the Egyptian and moved to strike him as he had the other. This again gives us a glimpse of his passionate and spontaneous personality, of how strongly he was affected by the injustice suffered by the Israelites and how keen he was to do whatever he could to repel aggression. But then, when he was about to strike the one who was their enemy, the latter exclaimed: Moses! Do you want to kill me as you killed another man yesterday? You want only to become a tyrant in the land, and you do not want to be one who sets things right.’ (Verse 19) When injustice is widespread and values are undermined, good people will be greatly distressed to see wrongdoing practically shaping society’s laws and traditions, and corrupting people’s nature so as to make them accept injustice without a thought of taking action to repel it. Indeed people’s nature may suffer such degeneration that they may reproach the victim for resisting injustice. They may even describe as “tyrant in the land’ a person who tries to prevent injustice being done to him or to others, as this second Egyptian called Moses. The fact is that the situation where tyranny smites at will, with no one to resist it, has become so familiar that people tend to accept it as the norm that reflects good manners, propriety and sound social structure. Should anyone rise to destroy such foul structure, their outcry would be loud, calling such rebel a killer or a tyrant. He would be the recipient of much of their blame, while the wrongdoer will get away with little criticism, if at all. The victim will be denied any justification, even though people realize that he could not tolerate injustice any longer. Moses was so upset at the injustices suffered for so long by the Israelites that we see him first taking spontaneous action and then regretting it, then we see him moved to almost repeat the action he had earlier regretted. Therefore, God did not abandon him. On the contrary, He took care of him and responded to his prayer. God knows human nature and that people have a limit for their tolerance. Therefore, when injustice is acute and the way to restore justice is blocked, the oppressed may well go on the attack, risking all. Hence we do not see Moses’ action painted in stark colours, as often happens when human nature becomes distorted in communities where injustice persists. This is what we understand from the way the Qur’ān describes the two events and what follows. It neither provides justification for Moses’ action, nor does it exaggerate its significance. Perhaps its description of Moses as wronging himself stems from the fact that his action was motivated by ethnic affiliation when as God’s choice as His messenger he should have remained above all this. Or it may be that his action precipitated a fight with individuals who served tyranny, which is of little avail in achieving the ultimate goal of freedom. In this way, then, the whole situation was akin to that in Makkah when God restrained the Muslims from fighting until the appropriate time. It nonetheless appears that accusing fingers were pointing in a certain way as regards the Egyptian’s death the day before. Perhaps Moses was suspected in the light of his outspoken criticism of Pharaoh’s tyranny. Or it may be that the Israelite had whispered to some of his own people, such that the secret was out, spreading beyond the Israelite community. We think this highly probable. For Moses to kill one of Pharaoh’s men would have brought joy to the Israelite community. Such a piece of news will easily and speedily circulate, giving comfort and satisfaction. This is easily enhanced if Moses was widely known to hate injustice and to support its victims. Thus, when Moses seemed about to strike the second Egyptian, the latter confronted him with a clear accusation: “Do you want to kill me as you killed another man yesterday?” (Verse 19) He then continued his outburst, “You want only to become a tyrant in the land, and you do not want to be one who sets things right.” (Verse 19) Moses might well have been seen as a pious and virtuous man who would love to set things on the right course. Thus, the Egyptian reminds him of this, in effect accusing Moses of violating his own principles, being a tyrant rather than a reformer, killing people instead of setting their relations on the right course. The way this is phrased suggests that Moses was not at the time a member of Pharaoh’s court. Had he been thus considered, the Egyptian would not have dared to talk to him in such a way. He might have thought it better to take up a totally different line of address. Some commentators suggest that these sentences were spoken by the Israelite rather than the Egyptian, in response to Moses saying to him, “Indeed, you are clearly a quarrelsome fellow.” These commentators say that the Israelite thought Moses was angry with him and wanted to strike him. Hence, he raised his voice revealing the secret he alone knew. They base their argument on the fact that the secret was unknown to the Egyptians. It is more likely, however, that the Egyptian was the one who said it. We have explained how the secret might have been aired, and also suggested that the Egyptians might in any case have divined the circumstances of the situation. Warning by a Well-Wisher It appears that when the man reminded him of events the day before Moses did not proceed. The Egyptian was spared, left to run off and tell Pharaoh and his men that Moses was the killer. Here again there is a gap in the story. The next thing we are told of concerns a man hurrying from the farthest end of the city to warn Moses of a plot to do away with him. He further advised Moses that he should flee the city to save his life: Then a man came at speed from the farthest end of the city. He said: Moses! The nobles are plotting to kill you. So get yourself away. I am giving you sincere advice. (Verse 20) This is clearly the work of God’s hand. At the right moment, something intervenes to carry out His will. The leading personalities of Pharaoh’s government were now aware that Moses was responsible for their compatriot’s death. They would have seen this as spelling danger, smacking of rebellion by the Children of Israel. Hence, Moses needed to be removed. Had it been an ordinary case of murder, it would have not deserved that Pharaoh and his chiefs be preoccupied with it. Therefore, God’s hand selected one of those very people to precipitate events. Most probably he was the one believer in Pharaoh’s household who had kept his faith secret and who is mentioned in detail in Sūrah 40, The Believer. He was chosen to go at speed from the farthest end of the city to warn Moses before Pharaoh’s men could reach him. It was a simple warning: “Moses! The nobles are plotting to kill you. So get yourself away. I am giving you sincere advice.” (Verse 20) “So he left the city in fear, vigilant. He prayed: My Lord! Save me from all wrongdoing folk.” (Verse 21) Once more we see Moses’ spontaneous and passionate personality, as he reacts to different situations. He is in fear, on guard, directly appealing to God for help and protection. He seeks his security with God, prays for His care: “My Lord! Save me from all wrongdoing folk.” (Verse 21) The sūrah follows him as he stealthily leaves the city, keeping on the alert, alone with no support other than what he hopes to receive from God Almighty. “And as he turned his face towards Madyan, he said: I do hope that my Lord will guide me to the right path.” (Verse 22) Again we note certain prominent traits in Moses’ personality as he moves quickly along a desert road, trying to evade his chasers. He aims for Madyan, which is to the north of Ĥijāz in the Arabian Peninsula and to the south of Syria and Palestine. It is a very long journey, one which he undertakes with little preparedness. At the same time, we note how he is full of faith, surrendering himself to God, seeking His guidance: “I do hope that my Lord will guide me to the right path.” (Verse 22) Once more we find Moses at the centre of a harrowing situation after having enjoyed not only a life of security but also one characterized by ease and affluence. He is now alone lacking all apparent means of security, chased everywhere by Pharaoh and his troops. The Egyptians want to do to him now what they failed to do when he was a baby. But the hand that provided for him then will now protect him here. Thus, Moses is able to cover the long distance to Madyan where he is safe. When he arrived at the wells of Madyan, he found there a large group of people drawing water [for their herds], and at some distance from them he found two women who were keeping back their flock. He asked them: “What is the matter with you two?’ They said: “We cannot water [our animals] until the herdsmen drive home. Our father is a very old man.’ So he watered their flock for them, and then he withdrew into the shade and prayed: My Lord! Truly am I in dire need of any good which You may send me.’ (Verses 23-24) His long trek had taken him to Madyan, tired and exhausted. Yet the scene before him is one that a person with sound moral sense cannot condone. Moses sees many herdsmen and shepherds bringing their cattle and sheep to drink at the water, but two women stand aside, prevented from watering their flock. Those with a good sense of integrity and morality would have allowed the two women to water their sheep first and then leave before the men took care of their cattle. Despite his exhaustion, Moses, the stranger, could not accept what he saw. He stepped forward to ask the two ladies: “What is the matter with you two?” (Verse 23) They appraised him of their situation: “They said: We cannot water [our animals] until the herdsmen and shepherds drive home. Our father is a very old man.” (Verse 23) As women, they could not fend for themselves in the midst of so many men. Furthermore, their father was an old man who could not compete with younger and stronger men. Moses’ sense of fairness could not abide this. He stepped forward to put things right. He watered their flock for them before the rest, as honourable people should have done in the first place. He does not stop to consider his own position first, as a runaway in a place where he knows no one and where he has no support. Yet nothing stops him from acting as the honourable man he is. “So he watered their flock for them.” (Verse 24) This testifies to his noble soul, one reared under God’s watchful eye. It also speaks of his physical strength, something that makes him feared even when exhausted by his long trek. It might be his mental rather than physical power that made the other shepherds hold him in awe. People are normally more affected by spiritual strength. “Then he withdrew into the shade.” (Verse 24) This suggests that it was the hot season when Moses undertook his long journey. And then he sends a prayer: “My Lord! Truly am I in dire need of any good which You may send me.” (Verse 24) He seeks the physical shade to rest his tired limbs. He seeks the great shade spread by God, whose generosity is unlimited, to comfort his heart and soul. This is the essence of his prayer: “My Lord! Truly am I in dire need of any good which You may send me.” (Verse 24) In my weakness in this lonely, hot place where I am a stranger, I am, my Lord, in dire need of Your kind help and endless favours. This whispered, passionate prayer reflects the warmth of Moses’ heart and his confident pursuit of God’s kindness. It tells us of the strong bond Moses feels with his Lord. |
Ibn Kathir (English)
Sayyid Qutb
Sha'rawi
Al Jalalain
الطبري - جامع البيان
ابن كثير - تفسير القرآن العظيم
القرطبي - الجامع لأحكام
البغوي - معالم التنزيل
ابن أبي حاتم الرازي - تفسير القرآن
ابن عاشور - التحرير والتنوير
ابن القيم - تفسير ابن قيّم
السيوطي - الدر المنثور
الشنقيطي - أضواء البيان
ابن الجوزي - زاد المسير
الآلوسي - روح المعاني
ابن عطية - المحرر الوجيز
الرازي - مفاتيح الغيب
أبو السعود - إرشاد العقل السليم
الزمخشري - الكشاف
البقاعي - نظم الدرر
الهداية إلى بلوغ النهاية — مكي ابن أبي طالب
القاسمي - محاسن التأويل
الماوردي - النكت والعيون
السعدي - تيسير الكريم الرحمن
عبد الرحمن الثعالبي - الجواهر الحسان
السمرقندي - بحر العلوم
أبو إسحاق الثعلبي - الكشف والبيان
الشوكاني - فتح القدير
النيسابوري - التفسير البسيط
أبو حيان - البحر المحيط
البيضاوي - أنوار التنزيل
النسفي - مدارك التنزيل
ابن جُزَيّ - التسهيل لعلوم التنزيل
علي الواحدي النيسابوري - الوجيز
السيوطي - تفسير الجلالين
المختصر في التفسير — مركز تفسير
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Overview (Verses 19 - 24) The Secret is Exposed Yet Moses was nonetheless full of anger against the Egyptian and moved to strike him as he had the other. This again gives us a glimpse of his passionate and spontaneous personality, of how strongly he was affected by the injustice suffered by the Israelites and how keen he was to do whatever he could to repel aggression. But then, when he was about to strike the one who was their enemy, the latter exclaimed: Moses! Do you want to kill me as you killed another man yesterday? You want only to become a tyrant in the land, and you do not want to be one who sets things right.’ (Verse 19) When injustice is widespread and values are undermined, good people will be greatly distressed to see wrongdoing practically shaping society’s laws and traditions, and corrupting people’s nature so as to make them accept injustice without a thought of taking action to repel it. Indeed people’s nature may suffer such degeneration that they may reproach the victim for resisting injustice. They may even describe as “tyrant in the land’ a person who tries to prevent injustice being done to him or to others, as this second Egyptian called Moses. The fact is that the situation where tyranny smites at will, with no one to resist it, has become so familiar that people tend to accept it as the norm that reflects good manners, propriety and sound social structure. Should anyone rise to destroy such foul structure, their outcry would be loud, calling such rebel a killer or a tyrant. He would be the recipient of much of their blame, while the wrongdoer will get away with little criticism, if at all. The victim will be denied any justification, even though people realize that he could not tolerate injustice any longer. Moses was so upset at the injustices suffered for so long by the Israelites that we see him first taking spontaneous action and then regretting it, then we see him moved to almost repeat the action he had earlier regretted. Therefore, God did not abandon him. On the contrary, He took care of him and responded to his prayer. God knows human nature and that people have a limit for their tolerance. Therefore, when injustice is acute and the way to restore justice is blocked, the oppressed may well go on the attack, risking all. Hence we do not see Moses’ action painted in stark colours, as often happens when human nature becomes distorted in communities where injustice persists. This is what we understand from the way the Qur’ān describes the two events and what follows. It neither provides justification for Moses’ action, nor does it exaggerate its significance. Perhaps its description of Moses as wronging himself stems from the fact that his action was motivated by ethnic affiliation when as God’s choice as His messenger he should have remained above all this. Or it may be that his action precipitated a fight with individuals who served tyranny, which is of little avail in achieving the ultimate goal of freedom. In this way, then, the whole situation was akin to that in Makkah when God restrained the Muslims from fighting until the appropriate time. It nonetheless appears that accusing fingers were pointing in a certain way as regards the Egyptian’s death the day before. Perhaps Moses was suspected in the light of his outspoken criticism of Pharaoh’s tyranny. Or it may be that the Israelite had whispered to some of his own people, such that the secret was out, spreading beyond the Israelite community. We think this highly probable. For Moses to kill one of Pharaoh’s men would have brought joy to the Israelite community. Such a piece of news will easily and speedily circulate, giving comfort and satisfaction. This is easily enhanced if Moses was widely known to hate injustice and to support its victims. Thus, when Moses seemed about to strike the second Egyptian, the latter confronted him with a clear accusation: “Do you want to kill me as you killed another man yesterday?” (Verse 19) He then continued his outburst, “You want only to become a tyrant in the land, and you do not want to be one who sets things right.” (Verse 19) Moses might well have been seen as a pious and virtuous man who would love to set things on the right course. Thus, the Egyptian reminds him of this, in effect accusing Moses of violating his own principles, being a tyrant rather than a reformer, killing people instead of setting their relations on the right course. The way this is phrased suggests that Moses was not at the time a member of Pharaoh’s court. Had he been thus considered, the Egyptian would not have dared to talk to him in such a way. He might have thought it better to take up a totally different line of address. Some commentators suggest that these sentences were spoken by the Israelite rather than the Egyptian, in response to Moses saying to him, “Indeed, you are clearly a quarrelsome fellow.” These commentators say that the Israelite thought Moses was angry with him and wanted to strike him. Hence, he raised his voice revealing the secret he alone knew. They base their argument on the fact that the secret was unknown to the Egyptians. It is more likely, however, that the Egyptian was the one who said it. We have explained how the secret might have been aired, and also suggested that the Egyptians might in any case have divined the circumstances of the situation. Warning by a Well-Wisher It appears that when the man reminded him of events the day before Moses did not proceed. The Egyptian was spared, left to run off and tell Pharaoh and his men that Moses was the killer. Here again there is a gap in the story. The next thing we are told of concerns a man hurrying from the farthest end of the city to warn Moses of a plot to do away with him. He further advised Moses that he should flee the city to save his life: Then a man came at speed from the farthest end of the city. He said: Moses! The nobles are plotting to kill you. So get yourself away. I am giving you sincere advice. (Verse 20) This is clearly the work of God’s hand. At the right moment, something intervenes to carry out His will. The leading personalities of Pharaoh’s government were now aware that Moses was responsible for their compatriot’s death. They would have seen this as spelling danger, smacking of rebellion by the Children of Israel. Hence, Moses needed to be removed. Had it been an ordinary case of murder, it would have not deserved that Pharaoh and his chiefs be preoccupied with it. Therefore, God’s hand selected one of those very people to precipitate events. Most probably he was the one believer in Pharaoh’s household who had kept his faith secret and who is mentioned in detail in Sūrah 40, The Believer. He was chosen to go at speed from the farthest end of the city to warn Moses before Pharaoh’s men could reach him. It was a simple warning: “Moses! The nobles are plotting to kill you. So get yourself away. I am giving you sincere advice.” (Verse 20) “So he left the city in fear, vigilant. He prayed: My Lord! Save me from all wrongdoing folk.” (Verse 21) Once more we see Moses’ spontaneous and passionate personality, as he reacts to different situations. He is in fear, on guard, directly appealing to God for help and protection. He seeks his security with God, prays for His care: “My Lord! Save me from all wrongdoing folk.” (Verse 21) The sūrah follows him as he stealthily leaves the city, keeping on the alert, alone with no support other than what he hopes to receive from God Almighty. “And as he turned his face towards Madyan, he said: I do hope that my Lord will guide me to the right path.” (Verse 22) Again we note certain prominent traits in Moses’ personality as he moves quickly along a desert road, trying to evade his chasers. He aims for Madyan, which is to the north of Ĥijāz in the Arabian Peninsula and to the south of Syria and Palestine. It is a very long journey, one which he undertakes with little preparedness. At the same time, we note how he is full of faith, surrendering himself to God, seeking His guidance: “I do hope that my Lord will guide me to the right path.” (Verse 22) Once more we find Moses at the centre of a harrowing situation after having enjoyed not only a life of security but also one characterized by ease and affluence. He is now alone lacking all apparent means of security, chased everywhere by Pharaoh and his troops. The Egyptians want to do to him now what they failed to do when he was a baby. But the hand that provided for him then will now protect him here. Thus, Moses is able to cover the long distance to Madyan where he is safe. When he arrived at the wells of Madyan, he found there a large group of people drawing water [for their herds], and at some distance from them he found two women who were keeping back their flock. He asked them: “What is the matter with you two?’ They said: “We cannot water [our animals] until the herdsmen drive home. Our father is a very old man.’ So he watered their flock for them, and then he withdrew into the shade and prayed: My Lord! Truly am I in dire need of any good which You may send me.’ (Verses 23-24) His long trek had taken him to Madyan, tired and exhausted. Yet the scene before him is one that a person with sound moral sense cannot condone. Moses sees many herdsmen and shepherds bringing their cattle and sheep to drink at the water, but two women stand aside, prevented from watering their flock. Those with a good sense of integrity and morality would have allowed the two women to water their sheep first and then leave before the men took care of their cattle. Despite his exhaustion, Moses, the stranger, could not accept what he saw. He stepped forward to ask the two ladies: “What is the matter with you two?” (Verse 23) They appraised him of their situation: “They said: We cannot water [our animals] until the herdsmen and shepherds drive home. Our father is a very old man.” (Verse 23) As women, they could not fend for themselves in the midst of so many men. Furthermore, their father was an old man who could not compete with younger and stronger men. Moses’ sense of fairness could not abide this. He stepped forward to put things right. He watered their flock for them before the rest, as honourable people should have done in the first place. He does not stop to consider his own position first, as a runaway in a place where he knows no one and where he has no support. Yet nothing stops him from acting as the honourable man he is. “So he watered their flock for them.” (Verse 24) This testifies to his noble soul, one reared under God’s watchful eye. It also speaks of his physical strength, something that makes him feared even when exhausted by his long trek. It might be his mental rather than physical power that made the other shepherds hold him in awe. People are normally more affected by spiritual strength. “Then he withdrew into the shade.” (Verse 24) This suggests that it was the hot season when Moses undertook his long journey. And then he sends a prayer: “My Lord! Truly am I in dire need of any good which You may send me.” (Verse 24) He seeks the physical shade to rest his tired limbs. He seeks the great shade spread by God, whose generosity is unlimited, to comfort his heart and soul. This is the essence of his prayer: “My Lord! Truly am I in dire need of any good which You may send me.” (Verse 24) In my weakness in this lonely, hot place where I am a stranger, I am, my Lord, in dire need of Your kind help and endless favours. This whispered, passionate prayer reflects the warmth of Moses’ heart and his confident pursuit of God’s kindness. It tells us of the strong bond Moses feels with his Lord. |
- Surah 28. Al Qasas - Saad al Ghamidi https://www.youtube.com/watch?v=PHDxgsO41SA&list=PLhM2xiAUdw2cAqW_o3zZkbhJNw0bnaBZN&index=28
- Surah 28. Al Qasas Mahmoud Khalil Al Hussary https://www.youtube.com/watch?v=0jgVzGaKQ9I&list=PLxpAkjlGauHfMFWX22VZWOKpzjr-vH_BM&index=28
- Surah 28. Al Qasas Muhammad Al Luhaydan https://www.youtube.com/watch?v=YXe6Lt0CzDE&list=PLxpAkjlGauHfKAYuQLRNAZomoezhfhRZe&index=28
- Idris Akbar Surah Al Qasas https://www.youtube.com/watch?v=ALSYIZSw25k
- Surah 28. Al Qasas muhammad Minshawi https://www.youtube.com/watch?v=dqXP_Vks3x4&index=28&list=PLxpAkjlGauHdUcO_uc-8F8J2NUQRDZjPG
