Ruku 336 ع
Section 336 of 556 • 7 Verses
وَلَمَّا تَوَجَّهَ تِلْقَآءَ مَدْيَنَ قَالَ عَسَىٰ رَبِّىٓ أَن يَهْدِيَنِى سَوَآءَ ٱلسَّبِيلِ
مصر سے عبرانی علاقہ کی طرف جاتے ہوئے راستہ میں مدین آتا تھا۔ اس وقت مدین میں عاد قوم کے عرب رہتے تھے۔ اسرائیلیوں نے عربوں کو موسیٰ کے بچانے کا اچھا بدلہ دیا ہے۔ اِنَّا لِلّٰہِ وَاِنَّا اِلَیْہِ رَاجِعُوْنَ۔
عَسٰی عربی زبان میں کسی چیز کے تسلی رکھنے کے لئے استعمال کیا جاتا ہے۔ (مغنی اللبیب)
1
مصر سے عبرانی علاقہ کی طرف جاتے ہوئے راستہ میں مدین آتا تھا۔ اس وقت مدین میں عاد قوم کے عرب رہتے تھے۔ اسرائیلیوں نے عربوں کو موسیٰ کے بچانے کا اچھا بدلہ دیا ہے۔ اِنَّا لِلّٰہِ وَاِنَّا اِلَیْہِ رَاجِعُوْنَ۔
2
عَسٰی عربی زبان میں کسی چیز کے تسلی رکھنے کے لئے استعمال کیا جاتا ہے۔ (مغنی اللبیب)
وَلَمَّا وَرَدَ مَآءَ مَدْيَنَ وَجَدَ عَلَيْهِ أُمَّةً مِّنَ ٱلنَّاسِ يَسْقُونَ وَوَجَدَ مِن دُونِهِمُ ٱمْرَأَتَيْنِ تَذُودَانِ ۖ قَالَ مَا خَطْبُكُمَا ۖ قَالَتَا لَا نَسْقِى حَتَّىٰ يُصْدِرَ ٱلرِّعَآءُ ۖ وَأَبُونَا شَيْخٌ كَبِيرٌ
قرآن مجید میں دو عورتوں کا ذکر ہے مگر بائبل خروج باب۲ آیت۱۶ میں لکھا ہے کہ سات لڑکیاں آئی تھیں۔ یہ فرق اس لئے ہے کہ قرآن کریم میں صرف بڑی لڑکیوں کا ذکر ہے۔ کیونکہ آگے بیاہ کا معاملہ آنے والا تھا۔ بائیبل نے اس کے خلاف جتنی لڑکیاں اپنی بہنوں کے ساتھ آئی تھیں خواہ چھوٹی تھیں یا بڑی سب کا ذکر کر دیا ہے۔
یہاں خَطْب کا لفظ ہے جس کے معنے ہیں بڑا اہم کام۔
What is your trouble; or what is the matter with you?
Important Words:
تذودان (keeping back) is formed from ذاد which means, he drove; drove away, and he repelled. ذاد الابل عن الماء means, he kept back or debarred the camels from the water, or prevented them from coming to it. They say ذاد عن عرضه i.e. he defended his honour (Lane & Aqrab).
یصدر (take back) is from صدر which means, he returned, went back or turned away from water. صدر الیه means, he went to it (Lane & Aqrab).
Commentary:
The girls seem to be jealous of the honour of their father and therefore in order to disabuse Moses’ mind of any possible misconception that their father was an indolent and easy-going man for having sent his young daughters to the well and keeping himself at home they say that their father is an old man and therefore could not himself come to water his flock.
The general opinion among the commentators of the Quran is that Shu‘aib was Moses’ father-in-law. In the Bible he is called Jethro (Exod. 3:1).
3
قرآن مجید میں دو عورتوں کا ذکر ہے مگر بائبل خروج باب۲ آیت۱۶ میں لکھا ہے کہ سات لڑکیاں آئی تھیں۔ یہ فرق اس لئے ہے کہ قرآن کریم میں صرف بڑی لڑکیوں کا ذکر ہے۔ کیونکہ آگے بیاہ کا معاملہ آنے والا تھا۔ بائیبل نے اس کے خلاف جتنی لڑکیاں اپنی بہنوں کے ساتھ آئی تھیں خواہ چھوٹی تھیں یا بڑی سب کا ذکر کر دیا ہے۔
4
یہاں خَطْب کا لفظ ہے جس کے معنے ہیں بڑا اہم کام۔
2893
Important Words:
تذودان (keeping back) is formed from ذاد which means, he drove; drove away, and he repelled. ذاد الابل عن الماء means, he kept back or debarred the camels from the water, or prevented them from coming to it. They say ذاد عن عرضه i.e. he defended his honour (Lane & Aqrab).
یصدر (take back) is from صدر which means, he returned, went back or turned away from water. صدر الیه means, he went to it (Lane & Aqrab).
Commentary:
The girls seem to be jealous of the honour of their father and therefore in order to disabuse Moses’ mind of any possible misconception that their father was an indolent and easy-going man for having sent his young daughters to the well and keeping himself at home they say that their father is an old man and therefore could not himself come to water his flock.
The general opinion among the commentators of the Quran is that Shu‘aib was Moses’ father-in-law. In the Bible he is called Jethro (Exod. 3:1).
2209A
What is your trouble; or what is the matter with you?
فَسَقَىٰ لَهُمَا ثُمَّ تَوَلَّىٰٓ إِلَى ٱلظِّلِّ فَقَالَ رَبِّ إِنِّى لِمَآ أَنزَلْتَ إِلَىَّ مِنْ خَيْرٍ فَقِيرٌ
فَجَآءَتْهُ إِحْدَىٰهُمَا تَمْشِى عَلَى ٱسْتِحْيَآءٍ قَالَتْ إِنَّ أَبِى يَدْعُوكَ لِيَجْزِيَكَ أَجْرَ مَا سَقَيْتَ لَنَا ۚ فَلَمَّا جَآءَهُۥ وَقَصَّ عَلَيْهِ ٱلْقَصَصَ قَالَ لَا تَخَفْ ۖ نَجَوْتَ مِنَ ٱلْقَوْمِ ٱلظَّٰلِمِينَ
The words, thou hast escaped from the unjust people, show that on hearing Moses’s story the old and righteous man was convinced that Moses had committed no murder and that the death of the Egyptian was only accidental. On the other hand he dubbed and denounced the Egyptians as a wicked people.
Commentary:
The words, "thou has escaped from the wicked people," show that on hearing Moses’ story the old and righteous man was convinced that Moses had committed no murder and that the death of the Egyptian was only accidental. On the other hand he dubbed and denounced the Egyptians as a wicked people.
2894
Commentary:
The words, "thou has escaped from the wicked people," show that on hearing Moses’ story the old and righteous man was convinced that Moses had committed no murder and that the death of the Egyptian was only accidental. On the other hand he dubbed and denounced the Egyptians as a wicked people.
2210
The words, thou hast escaped from the unjust people, show that on hearing Moses’s story the old and righteous man was convinced that Moses had committed no murder and that the death of the Egyptian was only accidental. On the other hand he dubbed and denounced the Egyptians as a wicked people.
قَالَتْ إِحْدَىٰهُمَا يَٰٓأَبَتِ ٱسْتَـْٔجِرْهُ ۖ إِنَّ خَيْرَ مَنِ ٱسْتَـْٔجَرْتَ ٱلْقَوِىُّ ٱلْأَمِينُ
وہ لڑکیاں اجنبی تھیں پھر یہ تعریف موسیٰ کی انہوں نے کیوں کی۔ اس کا جواب یہ ہے کہ بہت سے چرواہوں کو ہٹا کر چشمہ سے جانوروں کو پہلے پانی پلا دینا مضبوط لوگوں کا کام ہے۔ پھر پانی پلانے کے بعد ایک طرف سائے میں جا بیٹھنا اور لڑکیوں سے کسی شکریہ کی امیدنہ رکھنا ایک امانت دار آدمی کا کام ہے۔ یہ دونوں باتیں دیکھ کر لڑکی نے صحیح نتیجہ نکالا۔
1
وہ لڑکیاں اجنبی تھیں پھر یہ تعریف موسیٰ کی انہوں نے کیوں کی۔ اس کا جواب یہ ہے کہ بہت سے چرواہوں کو ہٹا کر چشمہ سے جانوروں کو پہلے پانی پلا دینا مضبوط لوگوں کا کام ہے۔ پھر پانی پلانے کے بعد ایک طرف سائے میں جا بیٹھنا اور لڑکیوں سے کسی شکریہ کی امیدنہ رکھنا ایک امانت دار آدمی کا کام ہے۔ یہ دونوں باتیں دیکھ کر لڑکی نے صحیح نتیجہ نکالا۔
قَالَ إِنِّىٓ أُرِيدُ أَنْ أُنكِحَكَ إِحْدَى ٱبْنَتَىَّ هَٰتَيْنِ عَلَىٰٓ أَن تَأْجُرَنِى ثَمَٰنِىَ حِجَجٍ ۖ فَإِنْ أَتْمَمْتَ عَشْرًا فَمِنْ عِندِكَ ۖ وَمَآ أُرِيدُ أَنْ أَشُقَّ عَلَيْكَ ۚ سَتَجِدُنِىٓ إِن شَآءَ ٱللَّهُ مِنَ ٱلصَّٰلِحِينَ
The construction of the verse does not seem to lend countenance to the conclusion generally considered derivable from it, viz. that Shu‘aib or Jethro agreed to marry one of his daughters to Moses in lieu of eight or ten years of service. The fact of the matter appears to be that Shu‘aib having grown very old needed an honest man to look after his flocks and Moses having been found by him to be possessed of the required qualifications was taken in service by him at the instance of one of his daughters. Eight or ten years were agreed upon as the tenure of service. Shu‘aib, however, being a godly person either himself realized, or was informed by God by revelation, that a great future lay before Moses. He, therefore, offered to marry one of his daughters to him and, desiring that his son-in-law should live with him for some time and benefit by his noble company, laid it down as one of the conditions of marriage that Moses should stay with him for eight or ten years. Thus it is not correct to say that Sh
Commentary:
The construction of the verse does not seem to lend countenance to the conclusion generally considered derivable from it, viz. that Shu‘aib or Jethro agreed to marry one of his daughters to Moses in lieu of eight or ten years of service. The fact of the matter appears to be that Shu‘aib having grown very old needed an honest man to look after his flocks and Moses having been found as possessing the required qualifications was taken in service by him at the instance of one of his daughters. Eight or ten years were agreed upon as the tenure of service. Shu‘aib, however, being a holy man either himself realized or was informed by God that a great future lay before Moses. He, therefore, offered to marry one of his daughters to him and, desiring that his son-in-law should live with him for some time and benefit by his noble company, laid it down as one of the conditions of marriage that Moses should stay with him for eight or ten years. Thus it is not correct to say that Shu‘aib offered to marry his daughter to Moses in lieu of the latter serving him for eight or ten years. Whatever remuneration Moses might have received from Shu‘aib had nothing to do with the marriage proposal.
The flight of Moses from Egypt and his stay in Midian for ten years bears a striking resemblance to the residence of the Holy Prophet for ten years in Medina after his Hijrah from Mecca. Moses must have, in a large measure, benefited himself spiritually by his God-fearing and righteous father-in-law’s company just as his upbringing in the house of Pharaoh had equipped him with temporal knowledge. But the noble Prophet of Islam was indebted to no human being for the great treasures of spiritual and temporal knowledge possessed by him. He had received them direct from God.
The expression من عندک means, 'It would be an additional favour from you.'
2894A
Commentary:
The construction of the verse does not seem to lend countenance to the conclusion generally considered derivable from it, viz. that Shu‘aib or Jethro agreed to marry one of his daughters to Moses in lieu of eight or ten years of service. The fact of the matter appears to be that Shu‘aib having grown very old needed an honest man to look after his flocks and Moses having been found as possessing the required qualifications was taken in service by him at the instance of one of his daughters. Eight or ten years were agreed upon as the tenure of service. Shu‘aib, however, being a holy man either himself realized or was informed by God that a great future lay before Moses. He, therefore, offered to marry one of his daughters to him and, desiring that his son-in-law should live with him for some time and benefit by his noble company, laid it down as one of the conditions of marriage that Moses should stay with him for eight or ten years. Thus it is not correct to say that Shu‘aib offered to marry his daughter to Moses in lieu of the latter serving him for eight or ten years. Whatever remuneration Moses might have received from Shu‘aib had nothing to do with the marriage proposal.
The flight of Moses from Egypt and his stay in Midian for ten years bears a striking resemblance to the residence of the Holy Prophet for ten years in Medina after his Hijrah from Mecca. Moses must have, in a large measure, benefited himself spiritually by his God-fearing and righteous father-in-law’s company just as his upbringing in the house of Pharaoh had equipped him with temporal knowledge. But the noble Prophet of Islam was indebted to no human being for the great treasures of spiritual and temporal knowledge possessed by him. He had received them direct from God.
The expression من عندک means, 'It would be an additional favour from you.'
2211
The construction of the verse does not seem to lend countenance to the conclusion generally considered derivable from it, viz. that Shu‘aib or Jethro agreed to marry one of his daughters to Moses in lieu of eight or ten years of service. The fact of the matter appears to be that Shu‘aib having grown very old needed an honest man to look after his flocks and Moses having been found by him to be possessed of the required qualifications was taken in service by him at the instance of one of his daughters. Eight or ten years were agreed upon as the tenure of service. Shu‘aib, however, being a godly person either himself realized, or was informed by God by revelation, that a great future lay before Moses. He, therefore, offered to marry one of his daughters to him and, desiring that his son-in-law should live with him for some time and benefit by his noble company, laid it down as one of the conditions of marriage that Moses should stay with him for eight or ten years. Thus it is not correct to say that Sh
قَالَ ذَٰلِكَ بَيْنِى وَبَيْنَكَ ۖ أَيَّمَا ٱلْأَجَلَيْنِ قَضَيْتُ فَلَا عُدْوَٰنَ عَلَىَّ ۖ وَٱللَّهُ عَلَىٰ مَا نَقُولُ وَكِيلٌ