Ayahs 28:1–2Commentary
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 ﷺ reached near Juhfah or Rabigh, Jibra'il (علیہ السلام) 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 ﷺ replied in the affirmative. Then Jibra'il (علیہ السلام) 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 الَّذِي فَرَضَ عَلَيْكَ الْقُرْآنَ لَرَادُّكَ إِلَىٰ مَعَادٍ
Surely the one who has enjoined the Qura'n upon you will surely bring you back to the place of return - 28:85
Surah Al-Qasas begins with the story of Sayyidna Musa first briefly then in detail. Firs- half of the Surah contains Sayyidna Musa's (علیہ السلام) episodes with the Pharaoh, and towards the end of the Surah his episode with Qarun is related.
The story of Sayyidna Musa (علیہ السلام) 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-Al-khadir (علیہ السلام) . 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-Qasas they are being reiterated. In Surah Taha where Allah Ta` ala has said about Musa (علیہ السلام) فَتَنَّاكَ فُتُونًا (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 Taha. 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.
Ayahs 28:3–5وَنُرِيدُ أَن نَّمُنَّ عَلَى الَّذِينَ اسْتُضْعِفُوا فِي الْأَرْضِ وَنَجْعَلَهُمْ أَئِمَّةً ؓ (And We intended to favour 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 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 وَنُرِيَ فِرْعَوْنَ وَهَامَانَ وَجُنُودَهُمَا مِنْهُم مَّا كَانُوا يَحْذَرُونَ and to make the Pharaoh and Haman and their armies see [ that ] what they were fearing from (had actually happened - 28:6) describes this only.
Ayahs 28:6–7وَأَوْحَيْنَا إِلَىٰ أُمِّ مُوسَىٰ (28:7) The word Wahy (inspiration) is used here in its literal meaning. It does not mean the Wahy that is peculiar to prophets. This point has already been explained under Surah Taha.
Ayahs 28:8–14Commentary
وَلَمَّا بَلَغَ أَشُدَّهُ وَاسْتَوَىٰ (And when he reached his maturity and became perfect - 28:14). The literal meaning of 'ashudd (أَشُدَّ ) 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 أَشُدَّ '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 اسْتَوَىٰ 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 (أَشُدَّ ) of a person starts from the age of 33 years and lasts through 40 years. (Ruh, Qurtubi).
آتَيْنَاهُ حُكْمًا وَعِلْمًا (We gave him wisdom and knowledge - 28:14) The word (حُکُم) lukm (translated above as 'wisdom' ) is used here for prophethood, and the word 'knowledge' refers to the knowledge of divine injunctions.
وَدَخَلَ الْمَدِينَةَ عَلَىٰ حِينِ غَفْلَةٍ مِّنْ أَهْلِهَا (And he entered the city at a time of 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 (علیہ السلام) ، 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 (علیہ السلام) 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 مِن شِيعَتِهِ (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 (علیہ السلام) 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 (علیہ السلام) shifted to some hiding place and would come to the city of Egypt occasionally in hiding. Most commentators are of the opinion that by عَلَىٰ حِينِ غَفْلَةٍ مِّنْ أَهْلِهَا (28:15) the time of afternoon is meant, when people generally take a siesta. (Qurtubi)
فَوَكَزَهُ مُوسَىٰ (So Musa struck him with his fist). Wakaza (وَكَزَ ) means to box فَقَضَىٰ عَلَيْهِ (28:15). The phrase of Qadahu (قَضَاہ) and Qada 'Alaihi (فَقَضَىٰ عَلَيْهِ ) is used when one is totally finished. Hence, here it means that he killed him. (Mazhari)
Ayahs 28:15–16قَالَ رَبِّ إِنِّي ظَلَمْتُ نَفْسِي فَاغْفِرْ لِي فَغَفَرَ لَهُ (He said, "0 my Lord, I have wronged myself, so forgive me." So he forgave him - 28:16). The gist of this verse is that Sayyidna Musa (علیہ السلام) regarded the killing of the infidel Qibti 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 (ذِمِّی), i.e the citizen of an Islamic state nor under any covenant with Musa (علیہ السلام) . Then why did Sayyidna Musa (علیہ السلام) regarded it a sin and an act of Shaitan? His killing should have been regarded as an act worth the reward, because the Qibti was harming a Muslim unjustly, and got killed in the process when Musa (علیہ السلام) 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 ﷺ I and submitted to Islam, and presented all that wealth to him. On this action the Holy Prophet ﷺ said to him امّا الاسلام فاقبل و امّ المال فلست منہ فی شٰٔی (As far as your embracing Islam is concerned, I accept it, but I have nothing to do with this wealth ) Abu Dawud has quoted this hadith like this: امّا المال فمال غدر لا حاجۃ لنا فیہ (As for wealth, we have no concern with it). The Holy Prophet ﷺ 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 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:
انّ اموال المشرکین ان کانت مغنومۃ عند القھر فلا یحل اخذھا عند الامن، فاذا کان الانسان مضاحباً لھم فقد امن کل واحد منھم صاحبہ، فسفک الدّماء و اخذ المال مع ذٰلک غدر حرام الا ان ینبذ الیھم عھدھم علٰی 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 did not have the intention of killing the Qibti. He only hit him with his bare hands to save the Isra'illi from his grip. In the normal course, it should not have been fatal, but he died all the same by that blow. Then Musa ~JI 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 Thanivi (رح) when I was writing the commentary of Surah Al-Qasas 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. إِنَّا لِلَّـهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ
Some commentators have observed that although killing of the Qibti 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 (علیہ السلام) 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. (Ruh)
Ayah 28:17قَالَ رَبِّ بِمَا أَنْعَمْتَ عَلَيَّ فَلَنْ أَكُونَ ظَهِيرًا لِّلْمُجْرِمِينَ (He [ Musa ] said, "0 my Lord, 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 (علیہ السلام) 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 (علیہ السلام) 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 ؓ 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 (علیہ السلام) 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 (علیہ السلام) 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 u1-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 fiqh 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.
Ayahs 28:18–22Commentary
وَلَمَّا تَوَجَّهَ تِلْقَاءَ مَدْيَنَ (And when he set out towards Madyan - 28:22). Madyan (مَدْيَنَ ) 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 (علیہ السلام) . This area was outside the empire of the Pharaoh. It was eight days journey from Egypt. When Sayyidna Musa (علیہ السلام) 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 (علیہ السلام) and he was also his progeny.
When Sayyidna Musa (علیہ السلام) left Egypt, he was in a condition that he had neither any 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 عَسَىٰ رَبِّي أَن يَهْدِيَنِي سَوَاءَ السَّبِيلِ (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 علیہ السلام had during this journey was the leaves of trees. Sayyidna Ibn ` Abbas ؓ has said that this was the first trial and test of Sayyidna Musa (علیہ السلام) . Details of trials and tests of Musa (علیہ السلام) have already been described under Surah Taha while quoting a lengthy hadith.
Ayah 28:23(And when he arrived at the waters of Madyan, he found a large number of people watering (their animals) - 28:23) مَاءَ مَدْيَنَ (waters of Madyan) refers to the well from where people of that place used to make their animals drink water. وَوَجَدَ مِن دُونِهِمُ امْرَأَتَيْنِ تَذُودَانِ (found, aloof from them, two women keeping back (their 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.
قَالَ مَا خَطْبُكُمَا ۖ قَالَتَا لَا نَسْقِي حَتَّىٰ يُصْدِرَ الرِّعَاءُ ۖ وَأَبُونَا شَيْخٌ كَبِيرٌ (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." -28:23). The word خَطب Khatb means "matter". The sense is that Sayyidna Musa (علیہ السلام) 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 (علیہ السلام) 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.
Ayah 28:24وَلَمَّا وَرَدَ مَاءَ مَدْيَنَ وَجَدَ عَلَيْهِ أُمَّةً مِّنَ النَّاسِ يَسْقُونَ
فَسَقَىٰ لَهُمَا (So he (Musa) watered (their animal) for their sake - 28:24). That is Sayyidna Musa (علیہ السلام) 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 (علیہ السلام) 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 was very strong. (Qurtubi)
ثُمَّ تَوَلَّىٰ إِلَى الظِّلِّ فَقَالَ رَبِّ إِنِّي لِمَا أَنزَلْتَ إِلَيَّ مِنْ خَيْرٍ فَقِيرٌ (Then he turned to a shade and said, "0 my Lord, I am in need of whatever good you send down to me." - 28:24). Sayyidna Musa (علیہ السلام) 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 إِن تَرَكَ خَيْرًا الْوَصِيَّةُ (he leaves some wealth - 2:180). Sometimes it is used for strength like أَهُمْ خَيْرٌ أَمْ قَوْمُ تُبَّعٍ they better, or the people of Tubba - 44:37) and sometimes for food as in the verse under reference. (Qurtubi)
Ayah 28:25فَجَاءَتْهُ إِحْدَاهُمَا تَمْشِي عَلَى اسْتِحْيَاءٍ (Then one of the two women came to him 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 (علیہ السلام) had done to his daughters. Hence he asked one of his daughters to bring him with her. She went to Sayyidna Musa (علیہ السلام) 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 (علیہ السلام) 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 (علیہ السلام) (7:85). (Qurtubi)
إِنَّ أَبِي يَدْعُوكَ (My father is calling you - 28:25). It was possible at that 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.
Ayah 28:26إِنَّ خَيْرَ مَنِ اسْتَأْجَرْتَ الْقَوِيُّ الْأَمِينُ (The best man you hire is the one who is strong, trustworthy - 28:26), One of the daughters of Sayyidna Shu'aib (علیہ السلام) 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.
Ayah 28:27Two important conditions for hiring a person, and assigning a job
Allah Ta` ala made the daughter of Sayyidna Shu'aib (علیہ السلام) 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.
قَالَ إِنِّي أُرِيدُ أَنْ أُنكِحَكَ إِحْدَى ابْنَتَيَّ هَاتَيْنِ (He (the father) said (to Musa), "I wish to 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 (علیہ السلام) made the proposal of marriage of his daughter to Musa (علیہ السلام) 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, Sayyidnh Hafsah ؓ for marriage to Sayyidna Abu Bakr ؓ and to Sayyidna ` Uthman ؓ when she became widow. (Qurtubi)
إِحْدَى ابْنَتَيَّ هَاتَيْنِ (one of these daughters of mine 28:27). Sayyidna Shu'aib (علیہ السلام) 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 (علیہ السلام) 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 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)
عَلَىٰ أَن تَأْجُرَنِي ثَمَانِيَ حِجَجٍ (on the condition that you serve me for eight years - 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 (علیہ السلام) . It is not uncommon to have minor differences in the laws (Shari’ ah) brought by various prophets.
Imam Abu Hanifah (رح) 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, 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 أَن تَأْجُرَنِي are a proof enough that Shu'aib (علیہ السلام) 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 with her permission. It is quite obvious that this whole deal was carried out with the consent of the girl.
Ruling
The word أُنكِحَكَ (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 (رح) has ruled that it is lawful. However, this verse is silent on the issue.
Ayahs 28:28–29Commentary
فَلَمَّا قَضَىٰ مُوسَى الْأَجَلَ (So When Musa (علیہ السلام) completed the term - 28:29). Then Sayyidna Musa (علیہ السلام) 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 years. Sahih al-Bukhari has reported that when this question was put to Sayyidna Ibn ` Abbas ؓ ، he answered ten years, and added that prophets always fulfill their commitments, rather they do more than what they agree to. The Holy Prophet ﷺ 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.
Ayah 28:30نُودِيَ مِن شَاطِئِ الْوَادِ الْأَيْمَنِ فِي الْبُقْعَةِ الْمُبَارَكَةِ مِنَ الشَّجَرَةِ أَن يَا مُوسَىٰ إِنِّي أَنَا اللَّـهُ رَبُّ الْعَالَمِينَ He was called by a voice coming from a side of the right valley in the blessed ground, from the tree, saying" 0 Musa, I am Allah, the Lord of the worlds" - 28:30). This subject was also mentioned in Surahs Taha and An-Naml in the story of Musa (علیہ السلام) . In Surah Taha it is said إِنِّي أَنَا رَبُّكَ (it is Me your Lord - 20:12) and in Surah An-Naml نُودِيَ أَن بُورِكَ مَن فِي النَّارِ (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 إِنِّي أَنَا اللَّـهُ رَبُّ الْعَالَمِينَ (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. (کَذا قال الامام). The refulgence that Sayyidna Masa (علیہ السلام) 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. Masa (علیہ السلام) is called لَن تَرَانِي (7:143) (You will never see Me) in respect of actual refulgence.
The place also becomes auspicious if righteous deeds are performed there
فِي الْبُقْعَةِ الْمُبَارَكَةِ (In the blessed ground - 28:30). The Holy Qur'an has 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.
Ayahs 28:31–34A sermon should have high degree of eloquence
هُوَ أَفْصَحُ مِنِّي لِسَانًا (He is more fluent in his tongue - 28:34). This verse 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.
Ayahs 28:35–38Commentary
فَأَوْقِدْ لِي يَا هَامَانُ عَلَى الطِّينِ (So kindle for me, 0 Haman, a fire on the clay (to bake bricks) - 28:38). When the Pharaoh planned to build a very tall palace for himself, he asked his minister Haman to get the bricks baked properly first, because half baked bricks could not take the load of a tall building. Some people have observed that the Pharaoh was the first one to have tough bricks baked for the buildings, as no one had used them before. Historical narrations have recorded that Haman had collected fifty thousand masons for building this palace. Skilled labour, such as carpenters and blacksmith, were additional. This palace was built so tall that there was no parallel to it in the world. When it was completed, Allah Ta` ala commanded Jibra'il (علیہ السلام) to knock it down. He struck only one blow to it and it tumbled down in three pieces, killing thousands of soldiers of the Pharaoh's army. (Qurtubi)