النص المفهرس

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Surah An-Naml : 27 : 91 - 93
I am but ordered to worship the Lord of this city which
is sanctified by Him. And to Him belongs every thing,
and I am ordered to be one of the Muslims (who submit
themselves to Allah), [91] and to recite the Qur'an; so
whoever takes the right path, takes it for his own
benefit. As for the one who goes astray, say (to him), "I
am only one of the warners." [92] And say, "Praise
belongs to Allah. He will show you His sign, then you
will recognize them." And your Lord is not unaware of
what you do. [93]
Commentary
the Lord of this city - 27:91). Majority of the commentators) رَبَّ هذِهِ الْبَلْدَةِ
have taken the word all "Baldah" (the city) for Makkah. Allah Ta'ala is
the Lord of all the worlds and the Lord of heavens and earth. Therefore,
the particular mention of Makkah here is to show its revered splendor,
and its respect and honour in the sight of Allah Ta'ala. Word Haram is
derived from Tahrim, which means "to prohibit" and also means "complete
respect and veneration", and because of this respect and veneration
whatever special religious prohibitions are applicable to Makkah and its
surrounding land are also included in it. For instance, whoever takes
refuge in Haram is secured. It is not allowed to kill or take revenge from
any one in the Haram. Even hunting of animals and cutting of trees is
not permitted in the precincts of Haram. These restrictions are enjoined in
the verse وَمَنُ دَخَلَه؛ كَانَ امِنًا (and whoever enters there is secure - 3:97), while
some of them have appeared in the beginning of Surah Ma'idah. In
addition, verse لاَتَقْتُلُوا الصَّيْدَ وَانْتُمُ حُرُم (do not kill game when, you are in Ihram
- 5:95) also includes this subject.
(di Jl Today on Shawwal 24, 1391 Hijrah the commentary of
Surah An-Naml is complete. The Indian army has unleashed
full-scale war against Pakistan since Shawwal 14, and its
aeroplanes are pounding Karachi heavily. Bombs are being
dropped regularly every night on civil population as well. There
is a complete blackout at nights. The houses get jolted with the
explosion of the bombs. But by the grace of Allah there was no
break in the writing of this commentary. During the last ten
days of war twenty pages of the commentary were written.
Alhamdulillah
The Commentary on
Surah An-Naml
Ends here.

627
Surah Al-Qaşaş : 28 : 1 - 13
Surah Al-Qaşaş
(The Stories)
Surah Al-Qaşaş was revealed in Makkah and contains 88 verses and 9 sections
بسم الله الرحمن الرحيم
With the name of Allah, the All-Merciful, the Very-Merciful
Verses 1 to 13
طُسْمَّ ﴿١) تِلْكَ أَيْتُ الْكِتْبِ الْمُبِيْنِ ﴿٢﴾ نَتْلُوا عَلَيْكَ مِنْ نَّيَا
مُؤْسَى وَفِرُعَوْنَ بِالْحَقِّ لِقَوْمٍ يُّؤْمِنُوْنَ ﴿٣﴾ إِنَّ فِرُعَوْنَ عَلَا فِى
الْأَرْضِ وَجَعَلَ اَهُلَهَا شِيَعًا يَسْتَضْعِفُ طَآئِفَةً مِنْهُمُ يُذَبِّحُ ابْنَاءَ هُمْ
وَيَسْتَحْى نِسَآءَ هُمْ * إِنَّهَ كَانَ مِنَ الْمُفْسِدِيْنَ ﴿٤﴾ وَنُرِيْدُ أَنْ ثَّمُنَّ
عَلَى الَّذِيْنَ اسْتُضْعِفُوْا فِى الْأَرْضِ وَنَجْعَلَهُمُ اَئِمَّةً وَّ نَجْعَلَهُمُ
الْوَرِثِيْنَ ﴿٥) وَنُمَكِّنَ لَهُمْ فِى الْأَرْضِ وَنُرِىَ فِرُعَوْنَ وَهَامُنَ
وَجُنُوْدَ هُمَا مِنْهُمُ مَّا كَانُوا يَحْذَرُوْنَ ﴿٢﴾ وَأَوْحَيْنَا إِلى أَمّ مُؤُسىّ
أَنْ أَرْضِعِيْهِ فَإِذَا خِفْتٍ عَلَيْهِ فَاَلْقِيْهِ فِى الْيَمّ وَ لاَتَخَافِىٌ وَلاَ تَحْزَنِىٌ
إِنَّا رَآهُوُهُ إِلَيْكِ وَجَاعِلُوُهُ مِنَ الْمُرُسَلِينَ ﴿٢﴾ فَالْتَقَطَهَ الُ فِرْعَوْنَ
لِيَكُونَ لَهُمُ عَدُوًّا وَّحَزَنًا ﴿ إِنَّ فِرُعَوْنَ وَ هَامِنَ وَجُنُوْدَ هُمَا كَانُوا
لحْطِئِينَ ﴿٨) وَقَالَتِ امْرَاتُ فِرْعَوْنَ قُرّتُ عَيْنٍ لِيُ وَلَكَ ، لَا تَقْتُلُوُهُ نُّ
عَشَى أَنْ يَنْفَعَنَا أَوْ نَتَّخِذَهُ وَلَدًا وَّهُمْ لاَيَشْعُرُونَ ﴿٩﴾ وَأَصْبَحَ فُؤَادُ أُمّ

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Surah Al-Qaşaş : 28 : 1 - 13
مُؤْسِى فْرِغَاء إِنْ كَادَتْ لَتُبُدِىُ بِهِ لَوْلَآ أَنْ رَّبَطْنَا عَلى قَلْبِهَا لِتَكُوْنَ
مِنَ الْمُؤْمِنِينَ ﴿١٠﴾ وَقَالَتْ لُأُخْتِهِ قُصِّيْهِ فَبَصُرَتْ بِهِ عَنْ جُنُبٍ
وَّهُمْ لاَيَشْعُرُونَ ﴿١١) وَحَرَّمْنَا عَلَيْهِ الْمَرَاضِعَ مِنْ قَبْلُ فَقَالَتْ هَلْ
آَدُلُّكُمْ عَلَى أَهْلِ بَيْتٍ يَكُفُلُوْنَهُ، لَكُمُ وَهُمْ لَهُ نُصِحُونَ ﴿١٢﴾ فَرَدَدُنُهُ
إِلى أُمِّهٍ كَىُ تَقَرَّ عَيْنُهَا وَلاَ تَحْزَنَ وَلِتَعْلَمَ أَنَّ وَعْدَ اللّهِ حَقٌّ وَّلْكِنَّ
أَكْثَرَهُمْ لاَ يَعْلَمُونَ ﴿١٣﴾
Ța Sim Mim. [1] These are verses of the clear Book. [2]
We recite to you a part of the story of Musa and the
Pharaoh with truth for a people who believe. [3]
Indeed, the Pharaoh had become high-handed in the
land and had divided its people into different groups; he
used to persecute a group of them, slaughtering their
sons and keeping their women alive. Indeed he was one
of the mischief makers. [4] And We intended to favour
those who were held as weak in the land and to make
them leaders and make them inheritors (of the land) [5]
and give them power in the land, and to make the
Pharaoh, Haman and their armies see (that) what they
were fearing from (had happened). [6]
And We inspired the mother of Musa saying, "Suckle
him (Musa). Then once you fear about him, cast him in
the river, and do not fear and do not grieve. Surely We
are going to bring him back to you and appoint him one
of (Our) messengers. [7] So the family of the Pharaoh
picked him up, so that he becomes for them an enemy
and a (cause of) grief. Indeed the Pharaoh, Haman and
their armies were mistaken. [8] And the wife of the
Pharaoh said, (to the Pharaoh about Musa), "He may be
a delight of eye for me and you. Do not kill him. It is
hoped that he will be of benefit to us, or we will adopt
him as a son." And they were not aware (of what was
going to happen). [9]
And the heart of the mother of Musa became restless;
indeed she was about to disclose this (the real facts

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Surah Al-Qaşaş : 28 : 1 - 13
about Musa), had We not strengthened her heart to
remain among those who have firm belief (in Allah's
promise). [10] And she said to his sister, "Keep track of
him." So she watched him from a distance while they
were not aware. [11] And We had already barred him
(Musa) from (accepting) any suckling women, so she
(his sister) said (to the Pharaoh's people), "Shall I point
out to you a family who will nurse him for you, and
they will be his care-takers?" [12] Thus We brought him
back to his mother, so that her eye might have comfort
and she might not grieve, and so that she might know
that Allah's promise is true, but most of them do not
know. [13]
Commentary
Surah Al-Qasas is the very last among the Makki Surahs. It was
revealed between Makkah and Juhfah (Rabigh) during the migration. It
is mentioned in some narrations that during the journey from Makkah to
Madinah when the Holy Prophet
reached near Juhfah or Rabigh,
Jibra'il Sdel came to him and enquired whether he was feeling home sick,
as he was leaving the place where he was born and spent all his life. To
this the Holy Prophet
replied in the affirmative. Then Jibra'll El
recited this Surah and gave him
the good tiding that ultimately
Makkah will fall to him and come under his
control. The related verse
is as follows:
إِنَّ الَّذِىُ فَرَضَ عَلَيْكَ الْقُرْآنَ لَرَادُّكَ إِلى مَعَادٍ
Surely the one who has enjoined the Qur'an upon you will
surely bring you back to the place of return - 28:85
Surah Al-Qasas begins with the story of Sayyidna Musa Hall, first
briefly then in detail. Firs: half of the Surah contains Sayyidna Musa's
episodes with the Pharaoh, and towards the end of the Surah his episode
with Qarun is related.
The story of Sayyidna Musa See is related extensively in the Qur'an,
at places briefly while at others in detail. In Surah Al-Kahf (Cave) that
part of the story is related in which he encountered Al-Khadir SeEl. Then,
in Surah Taha other parts of the story are related in some detail, while
some details are related in Surah An-Naml. Now, in Surah Al-Qaas they
are being reiterated. In Surah Taha where Allah Ta'ala has said about

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Surah Al-Qaşaş : 28 : 14 - 21
Musa فَتَنَاكَ فُوُناً العَيَاة (And We tested you with a great ordeal - 20:40). Imam
Nasa'i and some other commentators have penned down the entire story
at that point. The writer has followed suit, and by quoting Ibn Kathir has
written the whole story under Surah Taha. All the relevant parts of the
story, it's related important issues, and rulings have been discussed in
detail under Surahs al-Kahf and Țaha. For any reference of an issue or
ruling it would be apt to look up there. Now in this Surah commentary
will be restricted to brief explanation of the wordings of these verses.
And We intended to favour) وَنُرِيُدُ أَنْ نَّمُنَّ عَلَى الَّذِيْنَ اسْتُضْعِفُوا فِى الْأَرْضِ وَنَجْعَلَهُمُ آئِمَّةٌ
those who were held as weak in the land and to make them leaders - 28:5).
In this verse it is emphasized that the plan of the the Pharaoh was not
equal to that of the divine fate, rather it turned out to be completely
ineffective and he and his entire courtiers were befooled. On the basis of
the dream and it's interpretation about an Isra'ili boy from whom the life
of the Pharaoh was at risk, and because of which hundreds of newly born
Isra'ili male issues were put to death on their birth, it so turned out that
Allah Ta'ala made that very boy to grow up in his own house. Not only
that, but for the solace of his mother it was arranged to send him back to
her for nursing in a most astonishing manner. On top of that the Pharaoh
was made to pay a service charge for nursing, which according to some
narrations was one Dinar a day. Since this service charge was taken from
an infidel with his consent, hence there is no confusion about its
admissibility. The cruelty he had perpetrated to quell the risk was of no
avail to him, because that very danger was ultimately made to rear in his
own home, and ultimately erupted like lava. This way the dream came
true, and he saw that happening with his own eyes. The verse Se ist's
and to make the Pharaoh and Haman and) وَهَامُنَ وَجُنُودَ هُمَا مِنْهُمُ مَّا كَانُوا يَحْذَرُوُنَ
their armies see [that] what they were fearing from (had actually
happened - 28:6) describes this only.
The word Wahy (inspiration) is used here in its (28:7) وَأَوْحَيْنَا إِلَى أُمَّ مُؤْسَّى
literal meaning. It does not mean the Wahy that is peculiar to prophets.
This point has already been explained under Surah Țaha.
Verses 14 - 21
وَلَمَّا بَلَغَ آَشُدَّهُ وَاسْتَوَّى أَتَيْنُهُ حُكْمًا وَّعِلْمًا ﴿ وَكَذَلِكَ نَجْزِى

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Surah Al-Qaşaş : 28 : 14 - 21
الْمُحْسِنِينَ ﴿١٤﴾ وَدَخَلَ الْمَدِيْنَةَ عَلَى حِيْنٍ غَفْلَةٍ مِّنْ أَهْلِهَا فَوَجَدَ
فِيْهَا رَجُلَيْنٍ يَقْتَتِلْنِ دَ لهَذَا مِنْ شِيْعَتِهِ وَهَذَا مِنْ عَدُوِّهٍ، فَاسْتَغَانَهُ
الَّذِىُ مِنْ شِيْعَتِهِ عَلَى الَّذِىُ مِنْ عَدُوِّه " فَوَكَرَهُ مُوسَى فَقَضْنى
عَلَيْهِمٍ قَالَ هَذَا مِنْ عَمَلِ الشَّيْطْنِ إِنَّهُ عَدُوٌّ مُضِلٌّ مُّبِيْنَ ﴿١٥﴾ قَالَ
رَبِّ إِنِّى ظَلَمْتُ نَفْسِىُ فَاغْفِرُ لِىُّ فَغَفَرَلَهُ، ﴿ إِنَّ هُوَ الْغَفُورُ الرَّحِيُمُ
﴿١٦﴾ قَالَ رَبِّ بِمَآ أَنْعَمْتَ عَلَىِّ فَلَنْ أَكُوْنَ ظَهِيْرًا لِلْمُجْرِمِيُنَ
﴿١٧﴾ فَاصْبَحَ فِى الْمَدِيْنَةِ خَائِفًا يَتَرَقَّبُ فَإِذَا الَّذِىِ اسْتَنْصَرَةَ
بِالْلَمُسِ يَسْتَصُرِخُه، * قَالَ لَهُ مُؤْسّى إِنَّكَ لَغَوِىٌّ مُّبِيْنٌ ﴿١٨﴾ فَلَمَّأَ
أَنْ آَرَادَ أَنْ يَّيْطِشَ بِالَّذِىُ هُوَ عَدُوٌّ لَّهُمَا " قَالَ يُمُوُسَى أَتْرِيْدُ أَنْ
تَقْتُلَنِىُ كَمَا قَتَلْتَ نَفْسًا بِالْأَمْسِ نَّإِنْ تُرِيْدُ إِلَّ أَنْ تَكُوْنَ جَبَّارًا فِى
الْأَرْضِ وَمَا تُرِيْدُ أَنْ تَكُونَ مِنَ الْمُصُلِحِيْنَ ﴿١٩) وَجَاءَ رَجُلٌّ مِّنْ
أَقْصَا الْمَدِيْنَةِ يَسْعَى ﴿ قَالَ يُمُوُسَّى إِنَّ الْمَلاَ يَأْتَمِرُوُنَ بِكَ لِيَقْتُلُوُكَ
فَاخْرُجُ إِنّىُ لَكَ مِنَ النَّصِحِينَ ﴿٢٠﴾ فَخَرَجَ مِنْهَا خَائِفًا يَتَرَقَّبُ "
قَالَ رَبِّ نَجِّنِىُ مِنَ الْقَوْمِ الظُّلِمِينَ ﴿٢١﴾
And when he reached his maturity and became perfect,
We gave him wisdom and knowledge. And in this
manner We reward those who do good. [14] And he
entered the city at a time of unawareness of its people;
so he found in it two men fighting each other: This one
was from his own group and that one from his enemies.
So the one from his own group called him for help
against the one who was from his enemies. So Musa
struck him with his fist and finished him off. (Then) He
(Musa) said (out of remorse), "This is some of Satan's
act. He is indeed a clear enemy who misleads." [15] He
said, "O my Lord, I have wronged myself, so forgive me."
So He forgave him. Indeed He is the most Forgiving,
Very-Merciful. [16] He (Musa) said, "O my Lord, since

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Surah Al-Qaşaş : 28 : 14 - 21
You have favoured me, I will never be a supporter of the
sinners." [17]
Then next morning he was fearful, waiting (for what
comes next) when the man who sought his help the day
before, shouted to him for help (again). Musa said to
him, "You are surely an apparent trouble-maker." [18]
Thereafter when he intended to grasp at the one who
was an enemy to both of them, the latter said, "O Musa,
do you want to kill me as you have killed a person
yesterday? You intend nothing but to become a tyrant
in the land, and you do not intend to be one of the
peace-makers." [19]
And there came a man running, from the farthest part
of the city. He said, "The chiefs are counselling each
other about you, so that they kill you. So, leave (the
city). I am one of your well-wishers." [20] So, he went
out of it (the city) in a state of fear, waiting (for what
comes next). He said, "O my Lord, save me from the
cruel people." [21]
Commentary
And when he reached his maturity and became) وَلَمَّا بَلَغَ أَشُدَّهُ وَاسْتَوَّى
perfect - 28:14). The literal meaning of 'ashudd (asi) is to attain the peak
of strength or intensity. For instance a person gradually develops from
the position of juvenile weakness to the strength of adulthood. A time
comes when he has attained full strength and vigour that he could
achieve. That point in life is called 'ashudd. In different parts of the world
and for different people this point in life varies according to climate,
character of the land, race etc. Some people attain it early while others
take time. 'Abd Ibn Humaid has reported that Sayyidna Ibn 'Abbas
and Mujahid have placed the age of 'ashudd as 33rd year of one's life.
This is called the age of perfection or the age of discernment, when the
development of body stops after reaching its peak. After this age a period
of hold commences, which lasts until the age of forty. This period is
mentioned in the verse as Istawa (translated above as became perfect).
After the age of forty years the decline and weakness sets in. Hence, it
can be said that 'ashudd (sf) of a person starts from the age of 33 years
and lasts through 40 years. (Ruh, Qurtubi).
uid & Mf (We gave him wisdom and knowledge - 28:14) The word

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Surah Al-Qaşaş : 28 : 14 - 21
(-) Hukm (translated above as 'wisdom') is used here for prophethood,
and the word 'knowledge' refers to the knowledge of divine injunctions.
And he entered the city at a time of) وَدَخَلَ الْمَدِيْنَةَ عَلى حِيْنٍ غَفُلَةٍ مِّنْ أَهْلِهَا
unawareness of its people - 15). Most commentators have interpreted that
the word 'city' is used here for the main city of Egypt. The words 'he
entered' indicate that Musa &gel, had gone away somewhere out of
Egypt. Then he entered back at a time when people normally sleep. It is
also mentioned in the incident of killing of the 'Qibti' that it was the time
when Musa &
had already announced his prophethood and had
started preaching the religion of truth. As a result of his preaching some
people had converted, and were known as his disciples. The word 4 3.
(from his group - 28:15) is a proof of that. All these versions give credence
to the narration which is quoted by Ibn Ishaque and Ibn Zaid that when
Musa && had started talking to the people about the religion of truth,
the Pharaoh turned against him and wanted to kill him. But on the
appeal of his wife, Sayyidah 'Asiyah, he restrained himself, and instead
commanded him to go in exile. After that Sayyidna Musa & shifted to
some hiding place and would come to the city of Egypt occasionally in
عَلى حِيْنٍ غَفُلَةٍ مِّنْ أَهْلِهَا hiding. Most commentators are of the opinion that by
(28:15) the time of afternoon is meant, when people generally take a siesta.
(Qurțubi)
means to (وَكَزّ) So Musa struck him with his fist). Wakaza) فَوَكَزَهُ مُؤُسی
قَصى ) and Qada 'Alaihi (قَضَاه) The phrase of Qadahu.(28:15) فَقَضَى عَلَيْهِ box
die) is used when one is totally finished. Hence, here it means that he
killed him. (Mazharī)
He said, "Q my Lord, I have wronged) قَالَ رَبِّ إِنِّىُ ظَلَمُتُ نَفْسِىُ فَاغْفِرُ لِىُ فَغَفَرَلَهُ"
myself, so forgive me." So he forgave him - 28:16). The gist of this verse is
that Sayyidna Musa 8 - regarded the killing of the infidel Qibți as a sin,
despite the fact that it had happened without any intention on his part,
because it was in conflict with his status of prophethood, and thus below
his dignity. So, he begged Allah's pardon for the act, which was duly
granted.
The first question that arises here is that this Qibti was an infidel
combatant (harbi) in the religious term. Hence, his killing was permissible
and preferable, because he was neither a dhimmi (2%), i.e the citizen of

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Surah Al-Qaşaş : 28 : 14 - 21
an Islamic state nor under any covenant with Musa &CA. Then why did
Sayyidna Musa Meel regarded it a sin and an act of Satan? His killing
should have been regarded as an act worth the reward, because the Qibți
was harming a Muslim unjustly, and got killed in the process when Musa
¿El tried to save the life of the Muslim. The answer to this question is
that covenants of peace are sometimes written or spoken in express words,
and sometimes they come into effect by consistent practice of the parties
that amounts to an implied agreement and is as good as a written
covenant. Violation of the covenants of this type is also prohibited in
Islam. The covenant established by practice can be understood by the
example that if in a non-Islamic state Muslims and non-Muslims are
living in harmony and there is no conflict between them, and any pillage
or fighting with each other is regarded as treachery, then this consistent
practice of co-existence would be regarded as an implied agreement for
peaceful living, and its violation is not allowed. The proof of this principle
can be found in a lengthy hadith of Sayyidna Mughirah Ibn Shu'bah
that has been reported by Imam Bukhari in his book in the chapter
entitled as 'Kitab Ash-Shurut. The hadith runs like this: Sayyidna
Mughirah Ibn Shu'bah
had good relations with a group of infidels
before the advent of Islam, and later he killed them and took possession of
all their wealth. Then he went to the Holy Prophet & and submitted to
Islam, and presented all that wealth to him. On this action the Holy
Prophet القوة said to him امّا الاسلام فاقبل وامًا المال فلست منه فى شئى (As far as your
embracing Islam is concerned,I accept it, but I have nothing to do with
اما المال فمال غدر :this wealth ) Abu Dawud has quoted this hadith like this
www.Ly (As for wealth,we have no concern with it). The Holy Prophet
declared in this hadith that he accepted his submission to Islam, but
this wealth has been snatched by breach of trust and was a treachery,
hence he did not have any desire for this wealth. Hafiz Ibn Hajar has
observed in his commentary that this hadith has laid down the principle
that grabbing of wealth of the infidels during peacetime is not
permissible. It is for the simple reason that people living together in a city
or township or those who work together regard themselves secured from
each other. The agreement established through their practice is like a
trust, which must be honoured by each and every person, no matter
whether he is a Muslim or an infidel. The property of infidels permitted
for possession by the Muslims is only that which is acquired during a war

635
Surah Al-Qaşaş : 28 : 14 - 21
with them. It is not permitted to grab the wealth of infidels during
peacetime, when one feels secured from one another. Qastalani has
observed in his commentary on Bukhari as follows:
أنّ اموال المشركين ان كانت مغنومة عند القهر فلا يحل اخذها عند الامن، فاذا
کان الانسان مصاحبًا لهم فقد امن كل واحد منهم صاحبه، فسفک الدّماء و اخذ
المال مع ذلک غدر حرام الا ان ينبذ اليهم عهدهم علی سواء
'No doubt the wealth of infidels is permitted (to take possession)
during war or jihad, but in peacetime it is not lawful.
Therefore, any Muslim living and socializing with infidels in the
manner that they are safe and secure for each other, for him it
is unlawful to slay them, or forcefully grab their wealth, unless
the peace agreement established through practice is abrogated
through an announcement'.
The gist of the discussion is that if the Qibti would have been killed
with preconceived resolve in the presence of an implied peace agreement,
it would not have been lawful. But Musa &Ce did not have the intention
of killing the Qibti. He only hit him with his bare hands to save the Isra'ili
from his grip. In the normal course, it should not have been fatal, but he
died all the same by that blow. Then Musa &# realized that a lighter
blow would also have done the job of getting rid of him. Realizing that
harder blow was not needed, he repented and invoked Allah's mercy.
Special Note
The above principle was explained to me by Sayyidi Maulana Ashraf
'Ali Thanavi Ju Ul >), when I was writing the commentary of Surah
Al-Qașas in Ahkamul-Qur'an, the Arabic commentary written under his
supervision. It is the last academic discourse of Sayyidi from which I have
benefited, as he had completed this work on Rajab 2,1362 A.H, and after
that his sickness intensified and on Rajab 16, 1362 , he passed away. Ju
· وانّا اليه راجعون
Some commentators have observed that although killing of the Qibți
was permissible, but prophets take extra care in special cases even in
performing permissible acts and avoid them, unless they receive a cue
from Allah Ta'ala. On this occasion Sayyidna Musa 8 did not wait for
the permission from Allah Ta'ala and acted on his own. Therefore, in view
of his status as a prophet, he maintained that it was a sin on his part, and
hence, invoked Allah's pardon. (Rūh)

636
Surah Al-Qaşaş : 28 : 22 - 28
,He [Musa] said, "( my Lord) قَالَ رَبِّ بِمَآ أَنْعَمُتَ عَلَىَّ فَلَنْ أَكُوُنَ ظَهِيْرًا لِلْمُجْرِمِيْنَ
since You have favoured me, I will never be a supporter to the sinners." -
28:17). When Allah Ta'ala pardoned this slip of Sayyidna Musa &gel, he
said in gratitude to Allah Ta'ala that he would never again help a
criminal. The second incident of the quarrel had proved that the Isra'ili in
whose defense Musa & had involved himself in the brawl was
quarrelsome. Therefore, by declaring him a criminal he vowed not to help
such a person again. Sayyidna Ibn 'Abbas 4
while explaining this verse,
has maintained that the word 'criminals' stands here for infidels. Qatadah
has also interpreted the verse in almost the same way. On the basis of
these commentaries it seems that actually the Isra'ili, whom Sayyidna
Musa Nce had defended, was not a Muslim but he helped him
considering that he was an oppressed person.
Rulings
It is worth noting here that this saying of Musa &sa has established
two rulings about two issues. One, that even if an oppressed person is a
sinner or infidel, he should be helped. The second ruling is that it is not
permitted to help any criminal or oppressor. Scholars have argued on the
basis of this verse that working in the employment of cruel rulers is also
not permitted, for they too would be regarded as their associates. Many
citations from the righteous salaf (elders) have also been quoted in
support of this argument. (Ruh ul-Ma'ani) To provide support to the
oppressors or to the infidels may take different forms. The different
rulings about these forms are laid down in the books of figh in detail. This
humble writer has also dealt with the subject in his Arabic book
Ahkamul-Qur'an with greater elaboration. The scholars interested in the
subject may consult it.
Verses 22 - 28
وَلَمَّا تَوَجَّهَ تِلْقَاءَ مَدْيَنَ قَالَ عَسى رَبِّىَّ أَنْ يَّهْدِيَنِىُ سَوَاءَ السَّبِيْلِ
﴿٢٢ ﴾ وَلَمَّا وَرَدَ مَآءَ مَدْيَنَ وَجَدَ عَلَيْهِ أُمَّةً مِّنَ النَّاسِ يَسْقُونَ }
وَوَجَدَ مِنْ دُوْنِهِمُ امْرَآتَيْنِ تَذُوُدْنٍ" قَالَ مَا خَطُبُكُمَا﴾ قَالَتَا
لَا نَسُقِىُ حَتَّى يُصُدِرَ الرِّعَاءُ سَهُ وَأَبُوْنَا شَيْخْ كَبِيْرٌ ﴿٢٣﴾ فَسَقُى

637
Sūrah Al-Qaşaş : 28 : 22 - 28
لَهُمَا ثُمَّ تَوَلَّى إِلَى الظِّلِّ فَقَّالَ رَبٍّ إِّىُ لِمَآ أَنْزَلْتَ إِلَىَّ مِنْ خَيْرِ
فَقِيْرٌ ﴿٢٤﴾ فَجَآَتُهُ إِحْدُهُمَا تَمُشِىُ عَلَى اسْتِحْيَآءٍ قَالَتُ إِنَّ أَبِىُ
يَدْعُوُكَ لِيَجْزِيَكَ أَجُرَمَا سَقَيْتَ لَنَا* فَلَمَّا جَاءَهُ وَقَصَّ عَلَيْهِ
الْقَصَصَ " قَالَ لاَتَخَفُ تُّ نَجَوْتَ مِنَ الْقَوْمِ الظُّلِمِيْنَ ﴿٢٥﴾ قَالَتْ
إِحْدِهُمَا يَأَبَتِ اسْتَأْجِرْهُ إِنَّ خَيْرَ مَنِ اسْتَأْجَرْتَ الْقَوِىُّ الْأَمِيْنُ
﴿٢٦ ﴾ قَالَ إِنّىَّ أُرِيدُ أَنْ أُنْكِحَكَ إِحْدَى ابْنَتَىَّ هَتَيْنٍ عَلَّى أَنْ تَأْجُرَنِىُ
ثَمِنِىَ حِجَجٍ، فَإِنْ أَتْمَمُتَ عَشْرًا فَمِنْ عِنْدِكَ " وَمَآ أُرِيدُ أَنْ أَشُقَّ
عَلَيْكَ ◌ُ سَتَجِدُنِىٌّ ◌ِنْ شَآءَ اللهُ مِنَ الصُّلِحِيْنَ ﴿٢٧﴾ قَالَ ذلِكَ بَيْنِى
وَبَيْنَكَ * أَيَّمَا الْآَجَلَيْنِ قَضَيْتُ فَلاَ عُدُوَانَ عَلَىَّ +ُ وَاللهُ عَلى مَا
نَقُولُ وَكِيْلٌ ﴿٤﴾
And when he set out towards Madyan, he said, "I hope
my Lord will guide me to the straight path". [22] And
when he arrived at the waters of Madyan, he found a
large number of people watering (their animals) and
found, aloof from them, two women keeping back (their
animals). 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." [23] So he (Musa) watered (their animals)
for their sake, then he turned to a shade and said, "O my
Lord, I am in need of whatever good you send down to
me." [24]
Then one of the two women came to him, walking with
shyness. She said, "My father is calling you, so that he
rewards you with something in return of your watering
for us. So when he (Musa) came to him (the father of
the women) and narrated to him the whole story, the
latter said, "Do not fear; you have escaped from the
wrongdoing people." [25] One of the two women said,
"Dear father, hire him; the best man you hire is the one
who is strong, trustworthy." [26] He (the father) said (to
Musa), "I wish to marry one of these two daughters of

638
Surah Al-Qaşaş : 28 : 22 - 28
mine to you on the condition that you serve me for
eight years. Then if you complete ten (years) it will be
of your own accord. And I do not want to put you in any
trouble; you will find me, Inshallah (God-willing) one of
the righteous." [27] He (Musa) said, "This is (done)
between me and you. Whichever of the two terms I
fulfill, there should be no excess against me, and Allah
is witness to what we are saying." [28]
Commentary
.(28:22 - And when he set out towards Madyan) وَلَمَّا تَوَجَّهَ تِلْقَآءَ مَدْيَنَ
Madyan (.) 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 Sal. This area was outside the empire
of the Pharaoh. It was eight days journey from Egypt. When Sayyidna
Musa Scel 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 &&E), and he was also his progeny.
When Sayyidna Musa &gal left Egypt, he was in a condition that he
had neither ahy 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 ◌ِعَسَى رَبِّئَّ أَنْ يَّهُدِيَنِى سَوَآءَ السَّبِيل (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 &del had during this journey was the
leaves of trees. Sayyidna Ibn 'Abbas 4 has said that this was the first
trial and test of Sayyidna Musa Seel. Details of trials and tests of Musa
Hell have already been described under Surah Taha while quoting a
lengthy hadith.
And when he arrived at the) وَلَمَّا وَرَدَ مَآءَ مَدْيَنَ وَجَدَ عَلَيْهِ أُمَّةً مِّنَ النَّاسِ يَسُقُوُنَ
waters of Madyan, he found a large number of people watering (their
animals) - 28:23) & U (waters of Madyan) refers to the well from where
وَوَجَدَ مِنْ دُونِهِمُ .people of that place used to make their animals drink water
found, aloof from them, two women keeping back (their) امْرَآتَيْنٍ تَذُوُدنِ
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.

639
Sūrah Al-Qaşaş : 28 : 22 - 28
He said, "What is the) قَالَ مَا خَطُبُكُمَا﴾ قَالَتَا لَانَسُقِىُ حَتَّى يُصُدِرَ الرِّعَاءُ وَأَبُوْنَا شَيخٌ كَبِيُرٌ
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 . Khatb means "matter". The sense is that Sayyidna
Musa Neal 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
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.
QU As (So he (Musa) watered (their animal) for their sake - 28:24).
That is Sayyidna Musa Acel 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
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

640
Surah Al-Qaşaş : 28 : 22 - 28
was very strong. (Qurtubi)
Then he turned to a shade) ثُمَّ تَوَلَّى إِلَى الظِّلِّ فَقَالَ رَبِّ إِنِّىُ لِمَآ آنْزَلْتَ إِلَىَّ مِنَ خَيْرٍ فَقِيْرٌ
and said, "O my Lord, I am in need of whatever good you send down to
me." - 28:24). Sayyidna Musa && 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 ◌ُإِنْ تَرَكَ خَيْرَانِ الْوَصِيَّة (he leaves some
wealth - 2:180). Sometimes it is used for strength like اَهُمُ خَيْرٌ أَمْ قَوْمُ تُبَّع (Are
they better, or the people of Tubba - 44:37) and sometimes for food as in
the verse under reference. (Qurțubi)
Then one of the two women came to him) فَجَائَتُهُ إِحُبُهُمَا تَمُشِىُ عَلَى اسْتِحْيَاءٍ
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 Suell had done to his
daughters. Hence he asked one of his daughters to bring him with her.
She went to Sayyidna Musa well 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 Sal
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 7:85) وَإِلَى مَدْيَنَ اَخَاهُمُ شُعَيْبًا العَيْهِا) . (Qurtubi)
My father is calling you - 28:25). It was possible at that) إِنَّ أَبِىُ يَدْعُوُكَ
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.
The best man you hire is the one who is) إِنَّ خَيْرَ مَنِ اسْتَأْجَرُتَ الْقَوِىُّ الْآَمِيْنُ
strong, trustworthy - 28:26), One of the daughters of Sayyidna Shu'aib

641
Surah Al-Qaşaş : 28 : 22 - 28
Cell 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.
Two important conditions for hiring a person,
and assigning a job
Allah Ta'ala made the daughter of Sayyidna Shu'aib & 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.
He (the father) said (to Musa), "I wish to) قَالَ إِنِّىَّ أُرِيُدُ أَنْ أُنْكِحَكَ إِحْدَى ابْنَتَىَّ هَتَيْنِ
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 cel made the
proposal of marriage of his daughter to Musa Sel 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,
Sayyidah Hafsah رضى الله عنها, for marriage to Sayyidna Abu Bakr 4 and
to Sayyidna 'Uthman 4% when she became widow. (Qurtubi)
one of these daughters of mine - 28:27). Sayyidna Shu'aib) إِحْدَى ابْنَتَىِّ هتَيْنٍ
Nel 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 SHI 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

642
Surah Al-Qaşaş : 28 : 22 - 28
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)
on the condition that you serve me for eight years) عَلَى أَنْ تَأْجُرَنِىٌ ثَمْنِیَ حِجَجٍ
- 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 Sal. It
is not uncommon to have minor differences in the laws (Shari'ah) brought
by various prophets.
Imam Abu Hanifah 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 Seal,
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 0 , are
a proof enough that Shu'aib &Cª 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

643
Surah Al-Qaşaş : 28 : 29 - 35
with her permission. It is quite obvious that this whole deal was carried
out with the consent of the girl.
Ruling
The word &S; (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 has ruled that it is lawful.
However, this verse is silent on the issue.
Verses 29 - 35
فَلَمَّا قَضَى مُؤْسَى الْأَجَلَ وَسَارَ بِأَهْلِةٍ أَنَسَ مِنْ جَانِبِ الُوْرِ نَارًا"
قَالَ لِأَهْلِهِ امْكُنُوَّا إِنّىَّ أَنْسُتُ نَارًا لَّعَلِّىَّ اتِيْكُمُ مِّنْهَا بِخَبَرٍ أَوْ جَذْوَةٍ
مِّنَ النَّارِ لَعَلَّكُمُ تَصْطَلُونَ ﴿٢٩﴾ فَلَمَّآ أَتْنَهَا نُوْدِىَ مِنْ شَاطِيُّ الْوَادِ
الْأَيْمَنِ فِى الْبُقْعَةِ الْمُبْرَكَةِ مِنَ الشَّجَرَةِ أَنْ يُّمُوُسّى إِنِّيَّ أَنَا اللَّهُ رَبُّ
الْغَلَمِيْنَ ﴿.ٌ﴾ وَأَنْ الْقِ عَصَاكَ * فَلَمَّا رَاهَا تَهْتَزُّ كَاَنَّهَا جَانٌّ وَّلْى
مُدُبِرًا وَّلَمْ يُعَقِّبُ + يُمُوسَى أَقْبِلُ وَلاَتَخَفُ هَ إِنَّكَ مِنَ الْأُمِنِيْنَ
﴿٣١) أُسْلُكُ يَدَكَ فِىُ جَيْبِكَ تَخْرُجُ بَيْضَآءَ مِنْ غَيْرِ سُؤَّءٍ وَّاضْمُمُ
إِلَيْكَ جَنَاحَكَ مِنَ الرَّهُبِ فَذْنِكَ بُرْهَائْنِ مِنْ رَّبِّكَ إِلَى فِرُعَوْنَ
وَمَلَائِهِ إِنَّهُمْ كَانُوا قَوْمًا فْسِقِيْنَ ﴿٢٢﴾ قَالَ رَبِّ إِنِّىُ قَتَلْتُ مِنْهُمْ
نَفُسًا فَأَخَافُ أَنْ يَّقْتُلُوُن ﴿٣٣﴾ وَأَخِىُ هُرُوُنُ هُوَ اَفْصَحُ مِنِّىُ لِسَانًا
فَارْسِلْهُ مَعِىَ رِدْاً يُصَدِّقُنِىَّ﴿ إِنّىَّ أَخَافُ أَنْ يَّكَذِّبُوُنِ ﴿٣٤﴾ قَالَ
سَنَشُدُّ عَضُدَكَ بِاَخِيُكَ وَنَجْعَلُ لَكُمَا سُلُظْنًا فَلاَ يَصِلُونَ إِلَيْكُمَا]
بِتِنَاء أَنْتُمَا وَمَنِ اتَّبَعَكُمَا الْغُلِبُونَ ﴿٣٥﴾

644
Surah Al-Qaşaş : 28 : 29 - 35
So, when Musa completed the term and set forth with
his wife, he noticed a fire from the direction of the
(mount) Țur, he said to his wife, "Stay here; I have
noticed a fire. May be I bring to you some information
or an ember from the fire, so that you may warm
yourself." [29] So when he came to it, he was called by a
voice coming from a side of the right valley in the
blessed ground, from the tree, saying, "O Musa, I am
Allah, the Lord of the worlds." [30] And saying, "Throw
down your staff." So when he saw it moving as if it were
a snake, he turned back in retreat and did not look
back. (Allah said to him), "O Musa come forward and do
not fear; you are one of those in peace. [31] Insert your
hand into your bosom, and it will come out white
without any evil (disease), and press your arm to your
side for (removing) fear. Thus these are two proofs from
your Lord (sent) to the the Pharaoh and his chiefs.
Indeed they are transgressing people." [32]
He said, "My Lord, I have killed a person from them;
therefore I fear that they will kill me. [33] And my
brother Harun is more fluent with his tongue than I
am; so send him with me as a helper who will bear me
out. I am afraid, they will belie me." [34] He (Allah) said,
"We will make your arm stronger through (the help of)
your brother and will make you have the upper hand,
so they will not reach you (to cause any harm) because
of Our signs .* You both and those who follow you will
be victorious." [35]
Commentary
So When Musa completed the term - 28:29). Then) فَلَمَّا قَضَى مُوسَى الْآَجَلَ
Sayyidna Musa SCell completed his term of service, which was eight years
compulsory and two years optional. A question arises here, whether he
completed eight years of service or ten year's. Sahih al-Bukhari has
reported that when this question was put to Sayyidna Ibn 'Abbas 4ce, he
answered ten years, and added that prophets always fulfill their
commitments, rather they do more than what they agree to. The Holy
* Another possible translation with a slight change in punctuation is as follows: "and
will make for you the upper hand, so they will not reach you (with any harm).
Because of Our signs, you both and those who follow you will be victorious."
(Muhammad Taqi Usmani)

645
Surah Al-Qaşaş : 28 : 36 - 42
Prophet
g was also in the habit of giving more than due to the one
having a right. He
¿ has also advised the Ummah to be selfless and
considerate in the matters of employment, wages, and business dealings.
He) نُؤْدِىَ مِنْ شَاطِئِ الْوَادِ الْأَيْمَنِ فِى الْبُقَعَةِ الْمُبْرَكَةِ مِنَ الشَّجَرَةِ انَّ يَمُوسَى إِنِّيّ ◌َنَا اللَّهُ رَبُّ الْغَلَمِيْنَ
was called by a voice coming from a side of the right valley in the blessed
ground, from the tree, saying" O Musa, I am Allah, the Lord of the
worlds" - 28:30). This subject was also mentioned in Surahs Țaha and
An-Naml in the story of Musa Sell. In Surah Taha it is said &t; ugi (it is
Me your Lord - 20:12) and in Surah An-Naml ◌ِنُوْدِىَ انُ بُوُركَ مَنُ فِى النَّار (So when
he came to it, he was called: "Blessed is the one who is in the fire - 27:8),
while in the present Surah (Al-Qasas) it appears as ◌َإِنِّيّ أَنَا اللَّهُ رَبُّ الْعَلَمِين (I am
Allah the Lord of the worlds - 28:30). Although the wordings are slightly
different here, yet the meanings are almost the same. The incident is
related in the words which suited to the situation being described. (JU Is
byl). The refulgence that Sayyidna Musa & had seen in the form of
fire was only in the form of an example (mithali), because it is impossible
for a worldly being to see the actual refulgence of Allah Ta'ala. Musa Sel
is called @13 3 (7:143) (You will never see Me) in respect of actual
refulgence.
The place also becomes auspicious if righteous deeds are
performed there
In the blessed ground - 28:30). The Holy Qur'an has) فِى الْبُقْعَةِ الْمُبَرَكَةِ
termed the mount Tur as blessed ground. It is obvious that the reason of
its being auspicious is the refulgence of Allah Ta'ala, which was
manifested at that spot in the form of fire. It proves that if something
virtuous happens at a place, that particular spot also turns auspicious.
A sermon should have high degree of eloquence
He is more fluent in his tongue - 28:34). This verse) هُوَ اَفْصَحُ مِنِّى لِسَانًا
points out that a high degree of oratory and eloquence is desirable for
sermons and preaching, and there is no harm if one takes training in
that.
Verses 36 - 42
فَلَمَّا جَاءَهُمْ مُّوُسِى بِالِنَا بَيّنْتٍ قَالُوا مَا هَذَا إِلَّ سِحُرٌ مُّفْتَرِّى وَّمَا
سَمِعْنَا بِهِذَا فِىِّ أُبَآئِنَا الْأَوَّلِيْنَ ﴿٣٦﴾ وَقَالَ مُوسَى رَبِّىَّ اَعْلَمُ بِمَنْ