Indexed OCR Text

Although Hadhrat Moosa u had seen this insolence and stubbornness in his
people time and time again, he exercised patience and persevered without every
cursing them. However, this time he did curse them and also referred to them as
Faasiqeen (transgressors), a term which Allaah also uses to refer to them. Allaah
granted the curse and caused the Bani Israa'eel to wander lost in the area for
forty years, thereby never having a place to settle.
It was during this time that Allaah still blessed them with Manna and Salwah to
eat and shaded them with the clouds. Their clothing also never got dirty or old
and Allaah gave Hadhrat Moosa v a square rock, which he would strike with his
staff every time they needed water. Thereafter, twelve streams would gush
from the rock, one for every tribe. They would find this stone present every time
they stopped somewhere and needed water.156
Critique Concerning the Futon Narration
As was stated earlier, the Muhadditheen differ only about whether the Hadithul
Futoon was reported directly from Rasulullaah p and not about whether the
subject matter is correct or not. Amongst the senior Muhadditheen who regard
it as authentic are Imaam Nasa'ee il, and Allaama Ibn Katheer il . While much
of it is reported directly in the Qur'aan, the rest does not contradict the
teachings of the Qur'aan or Ahadeeth. The fact that critics do not comment on
the subject matter is proof enough that it is reliable.
In fact, even if the Hadith is regarded to be Mowqoof (the words of Hadhrat
Abdullaah bin Abbaas t and not those of Rasulullaah p), then too it is reliable
because they are the words of one of the most learned men of the Ummah. In
156
Adapted from a lengthy narration in Qurtubi.
380

fact, even the senior Sahabah w recognised him as a learned scholar of the
Qur'aan.
What does concern many Muhadditheen who have criticised this narration is the
fact that Hadhrat Abdullaah bin Abbaas t did hear many Israa'eeli narrations
from Hadhrat Ka'b Ahbaar ail was, and he had narrated many of them. However,
Rasulullaah p did permit narrating from the Bani Israa'eel (Jews and Christians).
If someone with the title of Hibrul Ummah (most learned man of the Ummah i.e.
Hadhrat Abdullaah bin Abbaas t) narrated anything from Hadhrat Ka'b Ahbaar May
dil, he would have certainly taken the precaution of narrating only that which did
not conflict with the teachings of the Qur'aan and Ahadeeth. This Hadithul
Futoon is an example of a narrative that is actually substantiated by the Qur'aan.
Muhadditheen such as Ibn Abi Haatim alda, and Ibn Jareer al was, have also recorded
it in their compilations of Ahadeeth.
Allaama Ibn Katheer al ., has stated that, in his opinion, everything in the
narration had been reported from Rasulullaah p. In support of this opinion, he
quotes an incident in which Hadhrat Mu'aawiya t heard this narration from
Hadhrat Abdullah bin Abbaas t. Hadhrat Mu'aawiya t objected to the fact that
the Egyptian with whom the Israa'eeli was fighting the next actually reported to
the authorities that Hadhrat Moosa u had killed the first Egyptian. Hadhrat
Mu'aawiya t stated that word of the Egyptian held no weight because he did not
witness the death. The only person whose word held any weight was the
Israa'eeli involved in both fights. When Hadhrat Abdullaah bin Abbaas t heard
this objection, he took Hadhrat Mu'aawiya t by the hand and led him to Hadhrat
Sa'd bin Maalik Zuhri t and said to him, "O Abu Is'haaq! Do you remember the
time when Rasulullaah p told us about the person who died at the hand of
Moosa v? Was it the Egyptian or the Israa'eeli who reported to Fir'oun who the
person was?" Hadhrat Sa'd t replied that the informant was indeed the Egyptian
381

because he had heard the Israa'eeli say that Moosa u had killed the man. He
therefore testified to what he heard the Israa'eeli say."
This incident proves that Hadhrat Abdullaah bin Abbaas t heard the story from
Rasulullaah p, as did Hadhrat Sa'd bin Maalik t. Hadhrat Mu'aawiya t also
accepted it.
Nonetheless, the tafseer of the Qur'aan does not hinge on this narration, nor do
any fundamental beliefs. Furthermore, no injunctions proving anything to be
Halaal or Haraam need to be deduced from it. Despite this, one wonders why
latter day Mufassireen fear to quote it. And Allaah knows best.
It appears that we have become so overawed by the research of western
historians and orientalists that we actually ignore the treasury of Muslim
historical works, including those written by some senior scholars of the Ummah.
Nonetheless, the story of this great Nabi of Allaah Hadhrat Moosa v is so full of
lessons and wisdom that the Qur'aan has narrated many parts of it on various
occasions, sometimes in brief and sometimes in detail.
Hadhrat Mossa U and Hadhrat Haarcon U
Incidents concerning Hadhrat Moosa v, Hadhrat Haaroon v, the Bani Israa'eel
and Fir'oun are mentioned in 37 Surahs of the Qur'aan and in 514 verses. These
are:
382

1. Surah Baqarah, verses 153-156, 164
2.
Surah Nisaa, verses 153-156, 164
3.
Surah Maa'idah, verses 12, 13, 20-26, 32, 45, 70, 71, 78, 79
4.
Surah An'aam, verses 84-90, 146, 154
5.
Surah A'raaf, verses 103-157, 159-171
6. Surah Anfaal, verse 54
7.
Surah Yunus, verses 74-93
8. Surah Hood, verses 96-99, 110
9. Surah Ibraheem, verses 5, 6, 8
10. Surah Nahl, verse 124
11. Surah Bani Israa'eel, verses 2-7, 101-104
12. Surah Kahaf, verses 60-82
13. Surah Maryam, verses 51-53
14. Surah TaaHaa, verses 9-98
15. Surah Ambiyaa, verses 48, 49
16. Surah Mu'minoon, verses 45-49
17. Surah Furqaan, verses 35, 36
18. Surah Shu'araa, verses 10-66
19. Surah Naml, verses 7-14
20. Surah Qasas, verses 3-48
21. Surah Ankaboot, verses 39, 40
22. Surah Sajdah, verses 23, 24
23. Surah Ahzaab, verses 7, 69
24. Surah Saaffaat, verses 114-122
25. Surah Mu'min, verses 23-45
26. Surah Zukhruf, verses 46-52
27. Surah Dukhaan, verses 17-33
28. Surah Jaathiya, verses 16, 17
29. Surah Dhaariyaat, verses 38-40
30. Surah Qamar, verses 41-55
31. Surah Saff, verse 5
32. Surah Jumu'ah, verses 5, 6
33. Surah Tahreem, verse 11
34. Surah Haaga, verses 9, 10
35. Surah Muzammil, verses 15, 16
36. Surah Naazi'aat, verses 15-25
37. Surah Fajr, verses 10-13
383

The names of Hadhrat Moosa v and Hadhrat Haaroon v are also mentioned
many times in the Qur'aan. The name of Hadhrat Moosa v is mentioned in 26
Surahs and in 107 verses, as follows:
1. Surah Baqarah, 12 times
2.
Surah Nisaa, 2 times
3. Surah Maa'idah, 2 times
4. Surah An'aam, 2 times
5.
Surah A'raaf, 16 times
6. Surah Yunus, 8 times
7. Surah Hood, 2 times
8. Surah Ibraheem, 3 times
9. Surah Bani Israa'eel, 3 times
10. Surah Kahaf, 2 times
11. Surah Maryam, 1 time
12. Surah TaaHaa, 14 times
13. Surah Ambiyaa, 1 time
14. Surah Mu'minoon, 2 times
15. Surah Furqaan, 1 time
16. Surah Shu'araa, 8 times
17. Surah Naml, 2 times
18. Surah Qasas, 14 times
19. Surah Sajdah, 1 time
20. Surah Ahzaab, 1 time
21. Surah Saaffaat, 2 times
22. Surah Mu'min, 4 times
23. Surah Zukhruf, 1 time
24. Surah Dhaariyaat, 1 time
25. Surah Saff, 1 time
26. Surah Naazi'aat, 1 time
384

The name of Hadhrat Haaroon v appears in 14 verses of the Qur'aan, in 11
Surahs, as follows:
1.
Surah Baqarah, 1 time
2.
Surah Nisaa, 1 time
3. Surah An'aam, 1 time
4. Surah A'raaf, 1 time
5. Surah Yunus, 1 time
6. Surah TaaHaa, 3 times
7. Surah Ambiyaa, 1 time
8. Surah Mu'minoon, 1 time
9. Surah Furqaan, 1 time
10. Surah Shu'araa, 2 times
11. Surah Qasas, 1 time
In the Words of the Qur' aan
Describing the very beginning of the life of Hadhrat Moosa v, Allaah states in
verses 1-13 of Surah Qasas:
طُسّمٌ (١) تِلْكَ أَيْتُ الْكِتُبِ الْمُبِيْنِ (٢) نَتْلُوْا عَلَيْكَ مِنْ نَّبَا مُؤْسَى وَ فِرْ عَوْنَ بِالْحَقِّ لِقَوْمٍ يُّؤْمِنُوْنَ (٣) إِنَّ
فِرْعَوْنَ عَلَا فِى الْأَرْضِ وَ جَعَلَ اثْلَهَا شِيَعًا يَّسْتَضْعِفُ طَآئِفَةً مِّنْهُمْ يُذَبِّحُ ابْنَآءَبُمْ وَ يَسْتَحْى نِسَآءَبُمْ ﴾﴿ إِنَّهَ كَانَ
مِنَ الْمُفْسِدِيْنَ (٣) وَنُرِيدُ أَنْ نَمُنَّ عَلَى الَّذِيْنَ اسْتُضْعِفُوْا فِى الْأَرْضِ وَ نَجْعَلَهُمْ آئِمَّةً وَّ نَجْعَلَهُمُ الْوُرِثِينَ ﴾(٥)
وَ نُمَكِّنَ لَهُمْ فِى الْأَرْضِ وَ نُرِىَ فِرْعَوْنَ وَ بَامُنَ وَ جُنُوْدَبُمَا مِنْهُمْ مَّا كَانُوْا يَحْذَرُوْنَ (*) وَ أَوْحَيْنَا إِلَى أُمّ
مُؤْسَى أَنْ أَرْضِعِيْهِ نَّ فَإِذَا خِفْتِ عَلَيْهِ فَالْقِيْهِ فِى الْيَمِّ وَ لَا تَخَافِى وَلَا تَحْزَنِى ◌َّ إِنَّا رَادُؤْهُ إِلَيْكِ وَ جَاعِلُوْهُ
مِنَ الْمُرْسَلِيْنَ (٧) فَالْتَقَطَهَّ أَلُ فِرْعَوْنَ لِيَكُوْنَ لَهُمْ عَدُوًّا وَّحَزَنًا * إِنَّ فِرْ عَوْنَ وَبَامُنَ وَ جُنُوْدَبُمَا كَانُوْا
خُطِئِينَ (٨) وَ قَالَتِ امْرَاتُ فِرْ عَوْنَ قُرَّتُ عَيْنٍ لَّىْ وَلَكَ - لَا تَقْتُلُوْهُ ** عَسَى أَنْ يَّنْفَعَنَا أَوْ نَتَّخِذَهُ وَلَدًا وَّ بُمْ لَا
يَشْعُرُوْنَ (٩) وَ أَصْبَحَ فُؤَادُ أُمِّ مُؤْسى فُرِغَا * إِنْ كَادَتْ لَتُبْدِىْ بِم لَوْلَا أَنْ رَّبَطْنَا عَلَى قَلْبِهَا لِتَكُوْنَ مِنَ
الْمُؤْمِنِينَ (١٠) وَقَالَتْ لِأُخْتِمِ قُصِّيْهِ وْ فَبَصُرَتْ بِم عَنْ جُنُبٍ وَّ بُمْ لَا يَشْعُرُوْنَ (١١) وَ حَرَّمْنَا عَلَيْهِ
الْمَرَاضِعَ مِنْ قَبْلُ فَقَالَتْ بَلْ آَدُلُّكُمْ عَلَى أَبْلٍ بَيْتٍ يَّكْفُلُوْنَهَ لَّكُمْ وَ بُمْ لَمَّ نُصِحُوْنَ (١٢) فَرَدَدْتُهُ إِلَى أُمِّم كَىْ
تَقَرَّ عَيْنُهَا وَلَا تَحْزَنَ وَ لِتَعْلَمَ أَنَّ وَعْدَ اللهِ حَقِّ وَّ لَكِنَّ أَكْثَرَبُمْ لَا يَعْلَمُوْنَ (١٣)
385

TRANSLATION: Taa Seen Meem (Only Allaah knows the correct meaning of these letters). These
are the Aayaat of the Clear (explicit) Book (the Qur'aan). With the truth, We recite to you
something from the story of Moosa v and Fir'oun (specifically) for (the benefit of) those
people who have Imaan (because those without Imaan will not accept the message). Verily
Fir'oun glorified himself on earth and divided the people (of Egypt) into groups (to serve
him). He weakened (suppressed) a party of them (the Bani Israa'eel), slaughtered their sons
(so that none of them may rise against him as he had dreamt), while keeping their daughters
alive (to serve him). He was certainly from the transgressors. We intended to favour those
who were weakened (suppressed viz. the Bani Israa'eel) in the land (of Egypt) by making them
leaders (rather than the subjects they used to be), making them successors (who survived after
the destruction of Fir'oun's people) (We intended to favour the Bani Israa'eel) by granting them
authority in the land and showing Fir'oun, Haamaan (Fir'oun's chief minister) and their
armies (followers) what they most feared from these weakened people (that the Bani Israa'eel
will be the cause of their downfall). (After Moosa v was born and his mother feared that Fir'oun's men
would kill him,) We inspired Moosa v's mother (instructing her), " (Continue to) Nurse him.
(However,) When you fear for his life, then place him in (a basket, which should be put into)
the river (Nile) and neither fear (for his safety because We shall protect him) nor grieve (over
your separation from him because it will not be for a long while). We shall certainly return him to
you (to suckle) and have made him from among the Ambiyaa." (After placing the baby Moosa v
in the Nile, the basket floated past the palace of Fir'oun, whose wife had it removed from the water.
She then decided to adopt the child as her own, as mentioned in the coming verses.) So the people
of Fir'oun picked him (Moosa v) up (little realising that in their view he was) to be an enemy and
(a source of) grief for them (when he grew up). Indeed Fir'oun, Haamaan and their armies
were sinners. (When she saw the baby Moosa v in the basket,) Fir'oun's wife said (to Fir'oun),
"(This child will be) A coolness (delight) for my eyes and yours. Do not kill him. Perchance he
may benefit us or we may adopt him as a son." (Consequently, Fir'oun acceded to her request.
However,) They had no knowledge (of the consequences of their act). (Meanwhile,) The heart of
Moosa v's mother was restless (for she was worried about her baby). She would have almost
revealed his condition (by telling people her story) if We had not strengthened her heart to
be from those with conviction (when she was convinced that Allaah would protect her child, she
allowed him to be separated from her and to be taken into Fir'oun's home). She (the mother) said to
his (Moosa v's) sister, "Follow him (downstream)." So she (the sister) spied on him from afar
without their knowledge (she saw what happened without Fir'oun's people seeing her). Before
(returning Moosa v to his mother to suckle him,), We forbade all wet nurses to him (because of
which the baby Moosa v refused to suckle from any wet nurse when Fir'oun's wife tried to get him to
suckle) and (finally) she (Moosa v's sister) told them, "Should I show you a family who will
foster him on your behalf, and who will take good care of him?" (When Moosa v's mother
took him, the child readily took to her and suckled from her. Fir'oun's wife then hired her to suckle the
child.) So (in this manner,) We returned him to his mother so that her eyes be cooled (so that
she may be happy), so that she may not grieve (over their separation) and so that she may
know that Allaah's promise is true. However, most of them (people) are not convinced (that
Allaah's promises are always true, and therefore they do not have Imaan).
386

Verses 37-40 of Surah TaaHaa state:
وَلَقَدْ مَنََّّا عَلَيْكَ مَرَّةً أُخْرَى (٣٧) إِذْ أَوْحَيْنَا إِلَى أُمِّكَ مَا يُؤْحَى (٣٨) أَنِ اقْذِفِيْهِ فِى الْتَّابُوْتِ فَاقْذِفِيْمِ فِى
الْيَمِّ فَلْيُلْقِ الْيَمُّ بِالسَّاحِلِ يَأْخُذْهُ عَدُوٌّ لِّئْ وَعَدُوٌّ لَّمْ ﴿ وَ الْقَيْتُ عَلَيْكَ مَحَبَّةً مِّنِّيْ ٥٥َّ وَلِتُصْنَعَ عَلَى عَيْنِى (٣٩)
إِذْ تَمْشِئْ أُخْتُكَ فَتَقُولُ بَلْ آَدُلُّكُمْ عَلَى مَنْ يَكْفُلُهُ * فَرَجَعْتُكَ إِلَى أُمَّكَ كَىْ تَقَرَّ عَيْنُهَا وَلَا تَحْزَنَ ٥٥﴿ وَقَتَلْتَ
نَفْسًا فَنَجَّيْنُكَ مِنَ الْغَمِّ وَفَتَنْكَ فُتُوْنًا ون فَلَبِثْتَ سِنِيْنَ فِىْ أَبْلِ مَدْيَنَ ٥٥ ثُمَّ جِئْتَ عَلَى قَدَرٍ يُمُؤْسى (٣٠)
TRANSLATION: (O Moosa! We will favour you today just as) We had already showered favours
upon you on another occasion; when (you were born and) We inspired your mother with
that with which she was inspired. (Our inspiration to her was) That (We said), `Place him (the
infant Moosa) in a box and then cast the box into the river (Nile, because Fir'oun's soldiers are
out to kill all little boys born to the Bani Israa'eel). The river will wash him on to the bank when
My enemy and his enemy (Fir'oun) will take possession of him.' (Addressing Moosa u further,
Allaah said,) I had cast on you love from Me (enveloped you with love so that Fir'oun and whoever
else saw you began loving you) so that you may grow up under My supervision (care and
protection)." (Fir'oun's wife the queen then persuaded him to allow her to keep the child as her own
son.) (This was during the time) "When your sister arrived walking (at the palace of Fir'oun) and
(after seeing that the little Moosa v refused to drink milk from any nursing mother, she pretended to
be a bystander and) she said, 'Should I not show you someone who can care for him?'
(Desperate to find someone, Fir'oun's wife allowed Moosa v's sister to bring someone and she brought
Moosa v's mother. The child naturally took to the mother to the relief of the queen.) So (in this
manner) We returned you to your mother so that her eyes may be cooled (so that she may be
pleased) and she may not grieve (over her separation from her son). Then (when you grew up)
you (mistakenly) killed a person and We saved you from grief (by giving you safety in Madyan)
and tried you with many trials (from which I had provided relief). You stayed several (ten)
years with the people of Madyan (among whom you married) and then, O Moosa, you have
arrived (here) on an appointed time (at the age when I wish to formally proclaim your Risaalah)."
Unintended Death
387

Hadhrat Moosa v spent most of his time in the palace, which was most probably,
located a distance outside the main town, as many palaces are. Together with his
natural build and physique, his upbringing at the palace made Hadhrat Moosa v
a very fit and strong man. His appearance glowed with dignity and strength. He
knew well that he belonged to the Bani Israa'eel and not related to the
Egyptians. He also noticed that the Bani Israa'eel were terribly oppressed and
made to live a disgraceful lifestyle as they were treated like slaves. Seeing his
people in these straightened conditions made him angry and he assisted and
protected the Bani Israa'eel whenever he could.
One day while walking in the city he saw an Egyptian harshly dragging an
Israelite to work. When the Israa'eeli saw Hadhrat Moosa v, he begged for
assistance. Angered by this harsh treatment, Hadhrat Moosa v tried to stop the
Egyptian, but he refused to listen. As he separated the two, Hadhrat Moosa v
punched the Egyptian, but the punch proved too hard for the weak Egyptian and
he died on the spot. Hadhrat Moosa v was terribly grieved by what had
happened and immediately sought forgiveness from Allaah. Allaah forgave him
there and then.
Sometime later, Hadhrat Moosa v again found the same Israa'eeli fighting with
another Egyptian. When the Israa'eeli again called to Hadhrat Moosa v for help,
Hadhrat Moosa v was too ashamed of the previous incident to oblige. Instead,
he became angry with the Israa'eeli for getting into another fight since he
seemed to be the quarrelsome type. Hadhrat Moosa v therefore rebuked the
Israa'eeli for getting into yet another fight, saying, "You are obviously a misleading
person".157 Seeing that Hadhrat Moosa v was angry with him, the Israa'eeli feared
that he may also get a punch that would kill him. He therefore blurted out aloud,
157
Surah Qasas, verse 18.
388

"O Moosa! Do you wish to kill me like you killed the person yesterday?"158 Now that the
news was out, orders were issued for the arrest of Hadhrat Moosa v and the
troops went out in search of him. Fortunately, someone warned Hadhrat Moosa
v to leave the city, which he did. The Qur'aan does not mention who the person
was who warned Hadhrat Moosa v, but states only that he was from the furthest
end of the town and he told Hadhrat Moosa v that many of the ministers had
proposed that he be killed.
There is a famous Arabic saying which says that the most noble of people live on
the fringes of the city. The man who warned Hadhrat Moosa u was therefore
amongst the nobility. Furthermore, the fact that he knew that many of the
ministers had proposed the execution shows that he must have been amongst
those who knew the affairs of the minsters.
In the Words of the Qur'aan
The Qur'aan narrates this episode in verses 14-21 of Surah Qasas, where Allaah
says:
وَ دَخَلَ الْمَدِيْنَةَ عَلَى حِيْنِ غَفْلَةٍ مِّنْ أَبْلِهَا فَوَجَدَ فِيْهَا رَجُلَيْنِ يَقْتَتِنِ * بَذَا مِنْ شِيْعَتِهِ وَ بُذَا مِنْ عَدُوِّهِ وَ فَاسْتَغَائَمُ
الَّذِى مِنْ شِيْعَتِمٍ عَلَى الَّذِى مِنْ عَدُوِّه 3ٌ فَوَكَزَهُ مُؤْسَى فَقَضَى عَلَيْهِ * قَالَ بَذَا مِنْ عَمَلِ الشَّيْطِنِ ﴿ إِنَّهَ عَدُوٌّ
مُضِلٌّ مُّبِيِنٌ (١٥) قَالَ رَبِّ إِنِّيْ ظَلَمْتُ نَفْسِىٌّ فَاغْفِرْلِى فَغَفَرَ لَمَ ن﴿ إِنَّهَ بُوَ الْغَفُورُ الرَّحِيمُ (١٢) قَالَ رَبِّ بِمَا
أَنْعَمْتَ عَلَىَّ فَلَنْ أَكُوْنَ ظَهِيْرًّا لَّلْمُجْرِمِيْنَ (١٧) فَأَصْبَحَ فِى الْمَدِيْنَةِ خَائِفًا يََّرَقَّبُ فَإِذَا الَّذِى اسْتَنْصَرَةَ
بِالْأَمْسِ يَسْتَصْرِخُهْ ن* قَالَ لَمَّ مُؤْسَّى إِنَّكَ لَغَوِىٌّ مُّبِينٌ (١٨) فَلَمَّا أَنْ آَرَادَ أَنْ يَّبْطِشَ بِالَّذِى بُوَ عَدُوٌّ
لَّهُمَا ةٌ قَالَ يُمُؤْسَى أَتُرِيدُ أَنْ تَقْتُلَنِىْ كَمَا قَتَلْتَ نَفْسًّا بِالْأَمْسِ * إِنْ تُرِيدُ إِلَّا أَنْ تَكُوْنَ جَبَّارًا فِى الْأَرْضِ وَمَا
تُرِيْدُ أَنْ تَكُوْنَ مِنَ الْمُصْلِحِيْنَ (١٩) وَ جَاءَ رَجُلٌ مِّنْ أَقْصَا الْمَدِيْنَةِ يَسْعَى ◌ْ قَالَ يُمُوْسَى إِنَّ الْمَلاَ يَأْتَمِرُوْنَ
بِكَ لِيَقْتُلُوْكَ فَاخْرُجْ إِنَّيْ لَكَ مِنَ النَّصِحِيْنَ (٢٠) فَخَرَجَ مِنْهَا خَائِفًا يَّتَرَقَّبُ وْ قَالَ رَبِّ نَجِّنِئْ مِنَ الْقَوْمِ
الظَّلِمِيْنَ (٢١)
158
Surah Qasas, verse 19.
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TRANSLATION: When Moosa v reached his full strength and was fully grown (had reached
the age of physical and mental maturity), We granted him wisdom and knowledge
(understanding). Thus do We reward those who do good. He (once) entered the town at a
time when its people were oblivious (while they were resting during the afternoon) and found
two men fighting. The one was from his people (the Bani Israa'eel) and the other was from
the enemy (a Copt). The one from his own people shouted to Moosa v to help him against
the other from their enemy. (While separating the two) Moosa v punched him (used his fist to
push the Copt) and (because of his tremendous strength, Moosa v) concluded his affair (killed the
Copt although he did not intend to do so). (Regretting the act,) He said, "This (killing) is from the
works of Shaytaan (something Shaytaan loves). Indeed he (Shaytaan) is an enemy (to man)
and one who openly misleads." Moosa v said, "O my Rabb! I have oppressed (wronged)
myself, so forgive me (for my mistake)." So Allaah forgave him. Without doubt, He is the
Most Forgiving, the Most Merciful. (The Ambiyaa considered even their mistakes to be equal to
sins.) He said, "O my Rabb! On account of the favours (forgiveness, knowledge and wisdom)
you have given me, I shall never be among those who are accomplices to criminals (in
future)." The morning found him (Moosa v) in the city, fearful and apprehensive (worried that
he may be punished for the death of the Copt), when suddenly the same person (from the Bani
Israa'eel) who cried for help the previous day began calling for his help (as he fought another
Copt). (Because it appeared to Moosa v that the person was one who was always getting involved in
fights,) Moosa v told him (the Israelite), "You are obviously a misleading person." (However,
Moosa v then realised that it was the Copt who was at fault) (Therefore, Moosa v decided to assist
the Israelite. However,) When Moosa v intended to grab hold of the person who was an
enemy to both of them (the Copt), he (the Israelite thought that Moosa v was going to grab hold
of him and therefore) said, "O Moosa! Do you wish to kill me like you killed the person
yesterday? You only wish to become a tyrant on earth and have no intention of becoming
a reformer." (Hearing this, the Copt reported to Fir'oun that it was Moosa v who had killed the Copt
the previous day. Fir'oun and his ministers therefore decided that Moosa v should be executed.)
(Fortunately,) A man came running from the furthest end of the town saying, "O Moosa!
Verily the ministers are discussing the need to execute you (and will not hear your side that
the killing was a mistake). So leave (the city for your own safety). I am certainly a good
counsellor to you (I am your well-wisher so take my advice and leave immediately)." So Moosa v
left the town in fear and apprehension. He said, "O my Rabb! Save me from the
oppressive nation."
Migration
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The city of Madyan was located approximately 160 miles from Egypt. It was a
city named after one of the sons of Hadhrat Ibraheem v, whose name was
Madyan. Since Hadhrat Moosa u had to leave Egypt suddenly, he did not have
any companion during the journey, nor could he make any preparations. Tabari
reports from Hadhrat Sa'eed bin Jubayr al wan, that the only food Hadhrat Moosa v
had to eat along the way was the leaves of trees.
The Watering Hole of Madyan
When Hadhrat Moosa v arrived in Madyan, he saw the people crowding the
watering hole, as they watered their animals. A little distance away, he saw two
young ladies standing with their animals, but keeping their animals away from
the water. Hadhrat Moosa v enquired from them why were they not taking their
animals to the water. They replied, "We are helpless. If we go forward, these
strong men will force us back and our father is too old to do this work. So when
these people are finished, we will take our animals to the water. This happens
every day."
Hadhrat Moosa v felt very sorry for them and took their animals to the water,
penetrating the crowd until he reached the well. Single-handedly he lifted the
huge stone that covered the well, and let the animals drink. Once their animals
were watered, the ladies returned home. Since they arrived home unusually
early, their father was surprised. The ladies narrated to him how a stranger had
helped them. The father instructed them to call the man home, since he
appeared to be a very noble man indeed.
In the meantime, Hadhrat Moosa v rested in the shade of a nearby tree after
watering the animals. Tired and hungry with nowhere to go, he prayed to Allaah
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saying, "O my Rabb! Indeed I am needy of whatever good (food and shelter) you bestow
on me".159 When the lady arrived to summon Hadhrat Moosa v, she modestly
lowered her gaze and said, "My father is calling you (home) to reward you for watering
(our flock) for us".160 Hadhrat Moosa u got up and walked in front of her, following
the directions she gave from behind.
Hadhrat Moosa v then had the good fortune of meeting the noble old man. The
old man first fed Hadhrat Moosa v and then enquired about his circumstances.
Hadhrat Moosa v narrated the entire story of his life and also mentioned the
tyranny of Fir'oun towards the Bani Israa'eel. He also informed him about the
unintentional killing. The old man consoled him saying, "Do not fear. (Here in
Madyan) You are safe from the oppressive nation (you are safe from Fir'oun because he has no
authority here)".161
The Old Man
From what the daughters of the old man said to Hadhrat Moosa v, we know only
that their father was an old man who was in capable of doing domestic chores
because of his age. It is also evident that there were no other men in the
household, because of which the ladies had to water the animals. All this is
evident merely from the one concise sentence "Our father is an extremely old man".
Their concise words quoted in the Qur'aan reveal that they were very modest
ladies who did not engage in unnecessary conversation with strange men. Of
course, they needed to explain to Hadhrat Moosa v why they needed to water
the animal so that he should not form an unfavourable opinion of their family.
159
Surah Qasas, verse 24.
160 Surah Qasas, verse 25.
161
Surah Qasas, verse 25.
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Nonetheless, neither the Qur'aan nor any authentic Hadith reveals the name of
the old man. It is because of this that there exists much difference of opinion
amongst the Mufassireen and historians about who the old man really was.
However, it is commonly believed by most of them that the old man was
Hadhrat Shu'ayb v. Imaam Ibn Jareer Tabari alto, has quoted this from Hadhrat
Hasan Basri ail was, and Muhaddith Ibn Abi Haatim states that this is consistent with
the sequence of events mentioned in the Qur'aan.
Some historians state that the old man's name was Yathroon and that he was
the nephew of Hadhrat Shu'ayb v. Others state that his name was Yathri. This
has been narrated from Hadhrat Abdullaah bin Abbaas t. The Torah names him
as Yathru, while other scholars have mentioned that his name was Hubaab. The
eminent Islaamic historian Hadhrat Sayyid Sulaymaan Nadwi alto, has written that
according to his research, the real name of Hadhrat Shu'ayb v was Hubaab,
while Yathri or Yathru was a title of honour given to the people of those times,
equivalent to the title of Imaam. Therefore all these names refer to the same
person.
Nonetheless, since it is not of fundamental importance to know the name of the
old man, it will suffice to say that he was Hadhrat Shu'ayb v since this is the most
popular opinion. Lending strength to this view is the fact that Hadhrat Moosa v
and Hadhrat Shu'ayb v lived during the same period of time. It is also known that
Hadhrat Shu'ayb v was the only Nabi sent to Madyan and to the people of
Aykah. Verse 84 of Surah Hood and verse 176 of Surah Shu'araa attest to this.
Another factor supporting this opinion is the fact that after narrating the
incident of Hadhrat Shu'ayb v in Surah Hood, Allaah narrates the story of
Hadhrat Moosa v. And Allaah knows best.
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In the Words of the Qur' aan
Discussing the incident at the watering hole of Madyan in verses 22-25 of Surah
Qasas, Allaah says:
وَلَمَّا تَوَجَّرَ تِلْقَاءَ مَدْيَنَ قَالَ عَسَى رَبِّى أَنْ يَّهْدِيَنِيْ سَوَآءَ السَّبِيْلِ (٢٢) وَلَمَّا وَرَدَ مَآءَ مَدْيَنَ وَجَدَ عَلَيْهِ أُمَّةً مِّنَ
النَّاسِ يَسْقُوْنَ هْ وَ وَجَدَ مِنْ دُوْنِهِمُ امْرَآتَيْنِ تَنُوْذُنٍ وَ قَالَ مَا خَطْبُكُمَا ﴿ قَالَتَا لَا نَسْقِى حَتَّى يُصْدِرَ
الرِّعَاءُ ؟ وَ أَبُوْنَا شَيْخٌ كَبِيرٌ (٢٣) فَسَقَى لَهُمَا ثُمَّ تَوَلَّى إِلَى الظُّلِّ فَقَالَ رَبِّ إِنِّيْ لِمَا انْزَلْتَ إِلَىَّ مِنْ خَيْرٍ فَقِيْرٌ
(٢٣) فَجَآءَتْهُ إِحْدُهُمَا تَمْشِئْ عَلَى اسْتِحْيَاءٍ وْ قَالَتْ إِنَّ أَبِى يَدْعُوْكَ لِيَجْزِيَكَ أَجْرَ مَا سَقَيْتَ لَنَا ٥* فَلَمَّا
جَاءَةً وَقَصَّ عَلَيْهِ الْقَصَصَ ﴿ قَالَ لَا تَخَفْ وَ نَجَوْتَ مِنَ الْقَوْمِ الظَّلِمِيْنَ (٢٥)
TRANSLATION: When Moosa v turned to the direction of (the town of) Madyan, he said, "I
have hope that my Rabb will guide me to the straight path (the path of safety)." When he
reached the water of Madyan (the place where people watered their animals), he found a group
of people watering (their flocks). He also noticed two women (two sisters) keeping their
distance (from the crowd). He asked, "What is the matter with you two (why are you two not
watering with the others) ?" They replied, " (Because of modesty) We cannot water (our flock)
until the shepherds return (home after watering their animals). (We are the only ones in our
family who can do this task because) Our father is an extremely old man." So Moosa v watered
(their flock) on their behalf and then turned to some shade saying, "O my Rabb! Indeed I
am needy of whatever good (food and shelter) you bestow on me." (As he rested there) One of
the two ladies came to him walking bashfully. She said, "My father is calling you (home) to
reward you for watering (our flock) for us." When Moosa v came to the father and related
the stories (of his arrival in Madyan) to him, he (the father) said, "Do not fear. (Here in Madyan)
You are safe from the oppressive nation (you are safe from Fir'oun because he has no authority
here)."
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The Torah mentions that Hadhrat Shu'ayb v had seven daughters. If this is true,
then the other five were probably not living with their father at the time when
Hadhrat Moosa v arrived in Madyan.
The Marriage Proposal
One of the daughters of Hadhrat Shu'ayb v approached her father and suggested
to him that he should hire Hadhrat Moosa v to work for them because she found
him to be strong and trustworthy. Surprised, he asked her how she knew this.
She told him that his strength was evident from the manner in which he opened
the well, which was a feat that several strong men were unable to do. As for his
trustworthiness, she related that when she went to call for him and he saw that
she was a lady, he immediately cast his gaze down and did not look at her again.
He then told her to walk behind him and show him the way rather than walk
ahead of him from where his gaze might fall on her.
Her father was impressed by this and he then proposed to Hadhrat Moosa v that
he may marry one of the daughters on condition that he worked for him for
eight years. Of course, if he preferred to stay on for ten years, he was most
welcome to do so. This was a form of dowry for the marriage. Hadhrat Moosa v
accepted the offer and spent the next ten years of his life in Madyan. The
daughter he married was called Safoora.
In the Words of the Qur'aan
This episode is narrated in verses 26-28 of Surah Qasas in the following words:
قَالَتْ إِحْدُهُمَا يَأَبَتِ اسْتَاجِرْهُ ◌ْ إِنَّ خَيْرَ مَنِ اسْتَأَجَرْتَ الْقَوِىُّ الْآَمِيْنُ (٢٢) قَالَ إِنِّئْ أُرِيدُ أَنْ أُنْكِحَكَ إِحْدَى
ابْنَتَىَّ بِبَيْنِ عَلَى أَنْ تَأْجُرَنِى ثَمْنِىَ حِجَجٍ وَ فَإِنْ أَتْمَمْتَ عَشْرًا فَمِنْ عِنْدِكَ ﴿ وَمَا أُرِيدُ أَنْ أَشُقَّ عَلَيْكَ بـ
395

سَتَجِدُنِى إِنْ شَآءَ اللهُ مِنَ الصُّلِحِيْنَ (٢٧) قَالَ ذُلِكَ بَيْنِى وَبَيْنَكَ * أَّمَا الْأَجَلَّيْنِ قَضَيْتُ فَلاَ عُدْوَانَ عَلَىَّ *
وَاللهُ عَلَى مَا نَقُوْلُ وَكِيْلٌ (٢٨)
TRANSLATION: One of the ladies (sisters) said, "O father! Employ him (to work for you).
Indeed the best person you can employ is one who is (physically) strong (so that he can ably
carry out his duties) and trustworthy (who will not misuse your property)." (Impressed by the
integrity of Moosa v) He (the father) said, "I wish to marry you to one these daughters of
mine on condition that you work for me for eight years. If you complete ten years (of
service), it will be your choice. (However,) I do not wish to impose upon you (you may
therefore choose between eight and ten years). If Allaah wills, you will find me to be among
the righteous (who will treat you honourably and keep my word)." He (Moosa v) said, "The
matter is (settled) between the two of us. There should be no force on me with regard to
whichever of the two terms (eight or ten years) I complete (the choice shall remain mine).
Allaah is a Witness over whatever we say."
Verse 40 of Surah TaaHaa speaks about the stay of Hadhrat Moosa v in Madyan
in the following words:
فَلَبِثْتَ سِنِيْنَ فِى أَبْلٍ مَدْيَنَ ضٌ ثُمَّ جِئْتَ عَلَى قَدَرٍ يُمُوسى (٣٠)
TRANSLATION: You stayed several (ten) years with the people of Madyan (among whom you
married) and then, O Moosa, you have arrived (here) on an appointed time (at the age when I
wish to formally proclaim your Risaalah)."
Although Hadhrat Moosa v needed to complete only eight years, it has always
been the noble character of the Ambiyaa >wl to do what was best and most
anticipated. This was because they always set the best example for others to
follow. Hadhrat Hasan bin Ali t mentioned that Hadhrat Moosa v completed the
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ten year term and this has also been reported from Rasulullaah p by Hadhrat
Abdullaah bin Abbaas t. Rasulullaah p said, "Moosa v completed the most
complete and best of the two terms, which was ten years."
The Mantle of Nubuwal and the Miracles
Since the verses of the Qur'aan state that Hadhrat Moosa v left for Egypt after
completing the ten year term, some scholars mention that he left immediately
upon expiry of the term. However, Ma'aalimut Tanzeel and narrations of the
Torah state that he spent another ten years in Madyan before leaving for Egypt.
In support of this opinion, some scholars state that when Allaah commanded
Hadhrat Moosa v to preach to Fir'oun, he was worried that the Egyptians would
kill him because of the past incident. If he was this worried, would he want to
leave Madyan immediately upon expiry of the term? Nonetheless, only Allaah
knows precisely when he left. When Allaah does not disclose details of certain
incidents, it is always best to leave the matter to rest.
Hadhrat Moosa v therefore left Madyan at some stage and proceeded to Egypt
with his wife Hadhrat Safoora wi il . A narration of the Torah states that he took
his two sons along as well. The night was bitterly cold and the harsh wind would
not allow him to light a fire. Desperately in need of warmth, Hadhrat Moosa u
suddenly saw a fire burning in the distance. Hadhrat Moosa o bade his family to
stay where they were while he approached the fire to get a firebrand as well as
some directions from the people there.
When he got there, he noticed that a tree seemed to be engulfed in a fire, but
the 'fire' was not burning the tree. As he drew nearer, the 'fire' moved further,
which alarmed him somewhat. He was about to leave the place when a voice
addressed him, saying, "O Moosa! I am indeed your Rabb". Hadhrat Moosa v
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immediately went back towards the 'fire'. This time the voice said, "O Moosa! I am
indeed your Rabb, so remove your shoes for you are on the holy plain of Tuwa. I have
chosen you (to be a Rasool), so listen attentively to what is being revealed".162
In the Words of the Qur' aan
Discussing the departure of Hadhrat Moosa v from Madyan and being officially
appointed to the mantle of Nubuwwah, Allaah says in verses 29-35 of Surah
Qasas:
فَلَمَّا قَضى مُؤْسَى الْأَجَلَ وَسَارَ بِأَبْلِمْ أَنَسَ مِنْ جَانِبِ الطُّوْرِ نَارًّا نَّ قَالَ لِأَبْلِهِ امْكُثُّوْا إِنِّى أَنَسْتُ نَارًا لَّعَلِّئَّ
أتِيْكُمْ مِّنْهَا بِخَبَرٍ أَوْ حَذْوَةٍ مِّنَ النَّارِ لَعَلَّكُمْ تَصْطَأُوْنَ (٢٩) فَلَمَّا أَتْنِهَا نُؤْدِىَ مِنْ شَاطِئُّ الْوَادِ الْآَيْمَنِ فِى الْبُقْعَةِ
الْمُبُرَكَةِ مِنَ الشَّجَرَةِ أَنْ يُمُوْسَى إِنِّىَ أَنَا اللهُ رَبُّ الْعُلَمِيْنَ (٣٠) وَ أَنْ أَلْقِ عَصَاكَ ٥* فَلَمَّا رَأْبَا تَجْتَزُّ كَأَنَّهَا
جَانٌّ وَلَّى مُدْبِرًا وَّ لَمْ يُعَقِّبْ * يُمُؤْسَى أَقْبِلْ وَلَا تَخَفْ ن إِنَّكَ مِنَ الْأُمِنِيْنَ (٣١) أُسْلُكْ يَدَكَ فِىْ حَيْبِكَ
تَخْرُجْ بَيْضَآءَ مِنْ غَيْرٍ سُؤْءٍ ◌ْ وَّ اضْمُمْ إِلَيْكَ جَنَاحَكَ مِنَ الرَّبْبِ فَذْنِكَ بُرْبَائْنِ مِنْ رَّبِّكَ إِلَى فِرْ عَوْنَ وَ
مَلَائِم ٥* إِنَّهُمْ كَانُوا قَوْمًا فُسِقِيْنَ (٣٢) قَالَ رَبِّ إِنِّئْ قَتَلْتُ مِنْهُمْ نَفْسًا فَخَافُ أَنْ يَّقْتُلُوْنِ (٣٣) وَ آَخِئْ بُرُوْنُ
بُوَ أَفْصَحُ مِنِّىْ لِسَانًا فَارْسِلْمُ مَعِىَ رِدْاً يُّصَدِّقُنِىَ إِنِّيْ آَخَافُ أَنْ يُّكَذِّبُوْنِ (٣٣) قَالَ سَنَشُدُّ عَضُدَكَ بِأَخِيْكَ وَ
نَجْعَلُ لَكُمَا سُلْطْنَا فَلَا يَصِلُوْنَ إِلَيْكُمَا نَّنْ بِأَيْتِنَا آَنْتُمَا وَ مَنِ اتَّبَعَكُمَا الْغُلِبُوْنَ (٣٥)
TRANSLATION: When he (Moosa v) completed the term and left (Madyan) with his wife (en
route to Egypt), he perceived (what appeared to be) a fire. He told his wife, "Wait (here), for I
see a fire. Perhaps I may bring you some news (directions to Egypt) from (the people) there
(at the fire), or a brand from the fire so that you may warm yourself." When he reached the
fire, a call (a voice) came from a tree on the right side of the plain, in the blessed piece of
ground saying, "O Moosa! Indeed I am Allaah, the Rabb of the universe. Throw down your
staff." When (Moosa v threw it down,) he saw it writhing like a snake, (because of which) he
turned on his heels (retreated) without looking back (so that the snake should not attack him).
(Allaah said to him) "O Moosa! Come forward and do not fear. You are certainly among the
safe ones." (Allaah then instructed him to grab hold of the snake. When he did this, it turned back
into a staff.) (Allaah further told him,) "Thrust your hand in your collar and it will emerge
shining white without any disease. And, if you fear, then attach your hand to your side (to
162 Surah TaaHaa, verses 11-13.
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dispel any fears). These are two proofs (miracles to prove to people that you are a Nabi) from
your Rabb to Fir'oun and his ministers. Verily they were always a sinful (disobedient)
nation (so preach Towheed to them)." He (Moosa v) said, "O my Rabb! I had (mistakenly) killed
one of them and I fear that (if I approach them) they will kill me (in retaliation). My brother
Haaroon v is more eloquent in speech than me, so (make him a Nabi and) send him as an
aide to me to corroborate (support) me for I fear that they will reject me (call me a liar)."
Allaah said, "We shall shortly strengthen your arm with your brother and grant the two of
you such power because of which they will never reach you (never be able to harm you). The
two of you and those who follow you will be victorious with Our Aayaat."
Verses 9-23 of Surah TaaHaa state:
وَبَلْ آَتْكَ حَدِيْثُ مُؤْسى (٩) إِذْ رَأْنَارًا فَقَالَ لِأَبْلِهِ امْكُثُوْا إِنِّىَ أَنَسْتُ نَارًا لَّعَلِّئَ أَتِيْكُمْ مِّنْهَا بِقَبَسٍ أَوْ آَجِدُ
عَلَى النَّارِ بُدَّى (١٠) فَلَمَّا آَتْبِهَا نُؤْدِىَ يُمُؤْسى (١١٠) إِنِّئْ آَنَا رَبُّكَ فَاخْلَعْ نَعْلَيْكَّ لِنَّكَ بِالْوَادِ الْمُقَدَّسِ
طُوَّى (١٢٠) وَ آَنَا اخْتَرْتُكَ فَاسْتَمِعْ لِمَا يُؤْحَى (١٣) إِنَّنِئْ آَنَا اللهُ لَا إِلهَ إِلََّّ أَنَا فَاعْبُدْنِىٌ" وَ أَقِمِ الصَّلَوةَ
لِذِكْرِى (١٢) إِنَّ السَّاعَةَ أَتِيَةٌ أَكَادُ أُخْفِيْهَا لِتُجْزِى كُلُّ نَفْسٍ بِمَا تَسْعَى (١٥) فَلَا يَصُدَّنَّكَ عَنْهَا مَنْ لَّا يُؤْمِنُ
بِهَا وَاتَّبَعَ بَوْمُ فَتَرْدَى (١٢) وَ مَا تِلْكَ بِيَمِيْنِكَ يُمُؤْسِىٌ (١٧) قَالَ بِىَ عَصَاىَ أَتَوَكُّوا عَلَيْهَا وَ أَبُشُّ بِهَا
عَلَى غَنَمِىْ وَلِىَ فِيْهَا مَارِبُ أُخْرِى (١٨) قَالَ الْقِهَا يُمُؤْسُى (١٩) فَالْقُهَا فَإِذَا بِىَ حَيَّةٌ تَسْعُى (٢٠) قَالَ خُذْبًا
وَلَا تَخَفْ سَنُعِيْدُبَا سِيْرَتَهَا الْأُوْلَى (٢١) وَاضْمُمْ يَدَكَ إِلَى جَنَاحِكَ تَخْرُجْ بَيْضَاءَ مِنْ غَيْرِ سُؤْءٍ أَيَةً أُخْرِى
(٢٢) لِنُرِيَكَ مِنْ أَيْتِنَا الْكُبْرَى (٢٣٩)
TRANSLATION: Has not the story of Moosa v reached you? (Remember the time in his life)
When (as he proceeded from Madyan to Egypt and was lost,) he saw (what appeared to be) a fire
and said to his wife, "Wait (here) ! I perceive a fire. Perchance I may bring you a brand (of
fire) from there (to give us some light and heat), or I may find some guide at the fire."When
he came to the (light that appeared to be a) fire, it was announced, "O Moosa! I am indeed
your Rabb, so remove your shoes for you are on the holy plain of Tuwa. I have chosen you
(to be a Rasool), so listen attentively to what is being revealed. Verily I am Allaah. There is
no Ilaah but Me, so worship Me and establish salaah for My remembrance. Qiyaamah is
undoubtedly coming. I shall conceal (the time when) it (will come. Qiyaamah will have to come)
so that every soul can be granted retribution (rewarded or punished) for its efforts. The
person who does not believe in it and who follows his carnal passions should never
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