سُوْرَةُ الْقَصَصِ
Surah Al-Qasas (28) — Ayah 24
فَسَقَىٰ لَهُمَا ثُمَّ تَوَلَّىٰٓ إِلَى ٱلظِّلِّ فَقَالَ رَبِّ إِنِّى لِمَآ أَنزَلْتَ إِلَىَّ مِنْ خَيْرٍ فَقِيرٌ ﴿24﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
So he watered (their flocks) for them, then he turned back to shade, and said: "My Lord! truly, I am in need of whatever good that You bestow on me!"
Word by Word — Arabic, Transliteration & Meaning
فَسَقَىٰ
fasaqā
So he watered
لَهُمَا
lahumā
for them
ثُمَّ
thumma
Then
تَوَلَّىٰٓ
tawallā
he turned back
إِلَى
ilā
to
ٱلظِّلِّ
l-ẓili
the shade
فَقَالَ
faqāla
and said
رَبِّ
rabbi
My Lord
إِنِّى
innī
Indeed, I am
لِمَآ
limā
of whatever
أَنزَلْتَ
anzalta
You send
إِلَىَّ
ilayya
to me
مِنْ
min
of
خَيْرٍۢ
khayrin
good
فَقِيرٌۭ
faqīrun
(in) need
Tafsir al-Quran al-Karim — Hafiz Abdus Salam Bin Muhammad Bhutvi
Tafsir al-Quran al-Karim is a 4-volume Quran commentary by Hafiz Abdus Salam bin Muhammad Bhutvi, a renowned Salafi (Ahl al-Hadith) scholar and Sheikh ul-Hadith from Pakistan. Based on over 45 years of teaching and research, this tafsir follows the methodology of Tafsir bil-Ma'thur — interpreting the Quran through authentic Hadith, statements of the Companions, and the understanding of the early generations (Salaf). It is distinguished by its complete avoidance of Israeliyyat (Judeo-Christian narratives) and unverified reports. The tafsir is originally written in Urdu, translated to English by tohed.com.
(Ayah 24) ➊ { فَسَقٰى لَهُمَا:} Among the prophets, there is a natural and immense sense of compassion, as Umm al-Mu’minin Khadijah (may Allah be pleased with her) said to the Messenger of Allah (peace and blessings be upon him): [كَلَّا، وَاللّٰهِ! مَا يُخْزِيْكَ اللّٰهُ أَبَدًا، إِنَّكَ لَتَصِلُ الرَّحِمَ، وَ تَحْمِلُ الْكَلَّ وَتَكْسِبُ الْمَعْدُوْمَ وَ تَقْرِي الضَّيْفَ وَ تُعِيْنُ عَلٰی نَوَائِبِ الْحَقِّ ] [ بخاري، بدء الوحي، باب کیف کان بدء الوحي …: ۳ ] “By no means (will this happen), by Allah! Allah will never disgrace you, because you maintain ties of kinship, bear the burdens of the helpless, seek work for the unemployed, honor the guest, and assist in calamities that come from the truth.” Musa (peace be upon him) was tired, exhausted, hungry, and thirsty, yet he watered their goats. Ibn Kathir (may Allah have mercy on him) has narrated here a report from Ibn Abi Shaybah that Umar ibn al-Khattab (may Allah be pleased with him) said: “When Musa (peace be upon him) reached the water of Madyan, he found a group of people watering (their animals). When they finished, they put the stone back on the well, which only ten men could lift. Musa (peace be upon him) saw two women who were keeping their animals back, so he asked them: ‘What is your situation?’ They explained their situation, so he went and lifted the stone and drew only one bucket, and the goats were satisfied.” [ ابن کثیر : 227/6 ] Ibn Kathir said: “Its chain is Sahih, al-Hakim also declared it Sahih, and al-Dhahabi agreed with him.”
➋ { ثُمَّ تَوَلّٰۤى اِلَى الظِّلِّ:} Al-Biqa’i writes: “Then he turned his back in the direction he was facing and went toward the shade, so that he could rest there, and after showing goodwill and help to the creation, he turned to the Creator. {’’ الظِّلِّ ‘‘} is mentioned as definite because where people come and go in abundance, the presence of shade is not unusual, but rather a well-known thing, especially where there is water.”
➌ { فَقَالَ رَبِّ اِنِّيْ لِمَاۤ اَنْزَلْتَ اِلَيَّ مِنْ خَيْرٍ فَقِيْرٌ:} While supplicating to Allah, Musa (peace be upon him) invoked Him by one of His attributes, ‘Rabb’ (Lord), because at that time his condition called for pleading by the attribute of Lordship. Hunger was such that his stomach was stuck to his back. Homelessness such that there was no acquaintance, no companion or sympathizer, no house or shelter, and constant fear of pursuit by the enemy—in short, poverty in every respect. In such a state, he did not complain to any creature, but rather presented his request only to his Lord, saying: O my Sustainer! I am in need of whatever good You may send down to me. The phrase “send down” was used because whatever a person receives comes from the sky, as He said: «{ وَ فِي السَّمَآءِ رِزْقُكُمْ وَ مَا تُوْعَدُوْنَ }» [الذاریات : ۲۲ ] “And in the heaven is your provision and that which you are promised.” The reality is that this supplication of Musa (peace be upon him) is a most comprehensive supplication; there is no good of this world or the Hereafter that is not included in it. After a long journey, in a state of poverty and destitution, this comprehensive supplication, full of humility and submission, came from the lips of Musa (peace be upon him), and immediately the signs of acceptance began to appear.
➋ { ثُمَّ تَوَلّٰۤى اِلَى الظِّلِّ:} Al-Biqa’i writes: “Then he turned his back in the direction he was facing and went toward the shade, so that he could rest there, and after showing goodwill and help to the creation, he turned to the Creator. {’’ الظِّلِّ ‘‘} is mentioned as definite because where people come and go in abundance, the presence of shade is not unusual, but rather a well-known thing, especially where there is water.”
➌ { فَقَالَ رَبِّ اِنِّيْ لِمَاۤ اَنْزَلْتَ اِلَيَّ مِنْ خَيْرٍ فَقِيْرٌ:} While supplicating to Allah, Musa (peace be upon him) invoked Him by one of His attributes, ‘Rabb’ (Lord), because at that time his condition called for pleading by the attribute of Lordship. Hunger was such that his stomach was stuck to his back. Homelessness such that there was no acquaintance, no companion or sympathizer, no house or shelter, and constant fear of pursuit by the enemy—in short, poverty in every respect. In such a state, he did not complain to any creature, but rather presented his request only to his Lord, saying: O my Sustainer! I am in need of whatever good You may send down to me. The phrase “send down” was used because whatever a person receives comes from the sky, as He said: «{ وَ فِي السَّمَآءِ رِزْقُكُمْ وَ مَا تُوْعَدُوْنَ }» [الذاریات : ۲۲ ] “And in the heaven is your provision and that which you are promised.” The reality is that this supplication of Musa (peace be upon him) is a most comprehensive supplication; there is no good of this world or the Hereafter that is not included in it. After a long journey, in a state of poverty and destitution, this comprehensive supplication, full of humility and submission, came from the lips of Musa (peace be upon him), and immediately the signs of acceptance began to appear.
