“When he set out toward Midian”—that is, directing himself toward Midian, which lies south of Palestine, beyond Pharaoh’s dominion—“he said, ‘Perhaps my Lord will guide me to the right way,’” meaning the direct, shortest route by which he could reach it easily and without hardship. Allah guided him to the right way, and he reached Midian.
“When he arrived at the well of Midian, he found a crowd of people watering” their livestock, for they possessed many animals. “And apart from them he found two women holding back” their sheep from the people’s watering troughs, because they were unable to contend with the men, while the men were too stingy and lacking in chivalry to water for them.
“He said” to them—Moses said—“‘What is the matter with you?’” That is, why are you in this situation? “They said, ‘We cannot water until the shepherds have driven their flocks away.’” In other words, it was customary that they could not obtain water until the shepherds had taken their livestock away; once the place was clear, they would water their flock. “And our father is an elderly man”—that is, he had no strength to do the watering. Thus, neither were they strong enough to do it themselves, nor did they have any men to contend with the shepherds on their behalf.
Moses—peace be upon him—felt pity for them and showed them mercy, so “he watered for them,” without asking them for payment or seeking anything other than Allah’s pleasure. After watering for them—it being a time of intense heat in the middle of the day, as indicated by His words—“he then withdrew into the shade,” resting there after his exertion.
In that state, seeking provision from his Lord, “he said, ‘My Lord, I am truly in need of whatever good You send down to me.’” That is, I am in need of whatever good You bring to me and facilitate for me. This was a plea expressed through his condition, and a plea expressed through one’s condition is more eloquent than a verbal request. He therefore remained in that state, calling upon his Lord and humbly entreating Him. As for the two women, they returned to their father and told him what had happened.
Their father sent one of them to Moses, and she came to him, “walking modestly.” This indicates the nobility of her nature and her good character, for modesty is among the virtuous qualities, especially in women.
It also indicates that Moses—peace be upon him—had not acted in watering for them like a hired worker or servant before whom people customarily feel no reserve. Rather, he was a man of dignity, and she had observed such good and noble character in him that she felt modest in his presence. She therefore “said” to him, “‘My father invites you so that he may reward you for watering for us.’” That is, he did not invite you so that he might claim a favor over you. Rather, you were the one who first showed kindness to us, and he merely wishes to repay your kindness. Moses accepted her invitation.
“When he came to him and recounted the whole story,” from the initial event that had caused him to flee until his arrival there, “he said,” calming his fear and comforting his heart, “‘Do not be afraid. You are safe from the wrongdoing people.’” That is, let your fear and alarm depart, for Allah has delivered you from them by bringing you to this place, over which they have no authority.
“One of the two women said”—that is, one of his two daughters—“‘Father, hire him’” to tend the sheep and water them. “‘Indeed, the best person you can hire is one who is strong and trustworthy.’” Moses was the most deserving person to be hired, for he combined strength with trustworthiness. The best employee is one who possesses both: the strength and ability to perform the work for which he was hired, and the trustworthiness to perform it without betrayal. These two qualities should be considered in everyone entrusted with work, whether as a paid employee or otherwise.
Deficiency arises only when both qualities, or either one of them, are absent. When they are combined, however, the work is performed fully and properly. She said this because, while ⦗615⦘ Moses was watering for them, she had witnessed such strength and vigor that she recognized how strong he was. She had also observed his trustworthiness and religious devotion, and that he showed them mercy when no benefit could be expected from them; his only aim [in doing so] was to seek Allah’s pleasure.
The man of Midian “said” to Moses, “‘I wish to marry one of these two daughters of mine to you, on condition that you work for me’”—that is, become my employee—“‘for eight years,’” meaning eight years. “‘But if you complete ten, that will be of your own accord’”—a voluntary favor from you, with nothing further being obligatory upon you. “‘I do not wish to make things difficult for you’” by making the full ten years compulsory. Alternatively, he meant: I do not wish to hire you in order to impose arduous tasks upon you; I am hiring you only for easy, manageable work involving no hardship. “‘You will find me, if Allah wills, one of the righteous.’” He thus encouraged Moses by assuring him that the work would be easy and that he would treat him well. This indicates that a righteous man should display good character to the fullest extent possible, and that good character is demanded of him even more emphatically than of others.
Moses—peace be upon him—“said,” in response to what the man had proposed, “‘That is settled between you and me.’” That is, I accept the condition you have stated, and the agreement between us is concluded. “‘Whichever of the two terms I fulfill, there will be no claim against me’”—whether I fulfill the obligatory eight years or voluntarily complete the additional years. “‘And Allah is Guardian over what we say’”—He preserves and watches over us and knows the agreement we have made.
This man—the father of the two women and the man of Midian—was not the well-known Prophet Shuayb, as has become widely believed among many people. No evidence supports this claim. The utmost that can be said is that Shuayb’s town was Midian and that this incident occurred in Midian. How, then, does one necessarily follow from the other?
Moreover, it is not known that Moses lived during Shuayb’s time, much less that he met him personally. “Had that man been Shuayb, Allah Most High would have mentioned him, and the two women would have named him. Furthermore, Allah destroyed Shuayb’s people because they denied him, and none remained except those who believed in him. Allah has protected the believers from ever consenting that their prophet’s two daughters should be denied access to the water and their livestock driven back until a stranger came, treated them kindly, and watered their livestock. Nor would Shuayb have agreed to have Moses tend his flocks and serve him when Moses was better than him and higher in rank. Allah knows best. [Unless it is said that this occurred before Moses became a prophet, in which case there is no contradiction. In any event, one may not rely on the claim that he was the Prophet Shuayb without an authentic report from the Prophet—may Allah bless him and grant him peace.] (1)