Surah Qasas Ayat 23 Hindi translation

Surah Qasas Ayat 23 meaning in Hindi

और जब वह मदयन के पानी पर पहुँचा तो उसने उसपर पानी पिलाते लोगों को एक गिरोह पाया। और उनसे हटकर एक ओर दो स्त्रियों को पाया, जो अपन जानवरों को रोक रही थीं। उसने कहा, "तुम्हारा क्या मामला है?" उन्होंने कहा, "हम उस समय तक पानी नहीं पिला सकते, जब तक ये चरवाहे अपने जानवर निकाल न ले जाएँ, और हमारे बाप बहुत ही बूढ़े है।"

Quran Urdu translation

اور جب مدین کے پانی (کے مقام) پر پہنچے تو دیکھا کہ وہاں لوگ جمع ہو رہے (اور اپنے چارپایوں کو) پانی پلا رہے ہیں اور ان کے ایک طرف دو عورتیں (اپنی بکریوں کو) روکے کھڑی ہیں۔ موسٰی نے (اُن سے) کہا تمہارا کیا کام ہے۔ وہ بولیں کہ جب تک چرواہے (اپنے چارپایوں کو) لے نہ جائیں ہم پانی نہیں پلا سکتے اور ہمارے والد بڑی عمر کے بوڑھے ہیں

Tafseer Tafheem-ul-Quran by Syed Abu-al-A'la Maududi

(28:23) And when he arrived at the well of Madyan *33 he saw a multitude of people watering their animals and apart from them two women keeping their animals back. Moses asked the women "What is your worry?" They said "We cannot water our animals until these shepherds have taken away their animals; and our father is a very old man. " *34

And when he came to the well of Madyan, he found there meaning

*33) This place where the Prophet Moses had arrived was situated, according to the Arab tradition, on the western coast of the Gulf of 'Agabah, a few miles to the north of Magna . Today it is called Al-Bid, and is a small habitation. I visited this place in December, 1952, when I was travelling from Tabuk to 'Agabah. The natives told me that, as they had heard from their elders, Midian was situated there. From Josephus to Burton, alI ancient and modern explorers and geographers, have generally confirmedthis very place as the location of ancient Midian. Nearby there is the place now called Magha`irShu'aib or Magharat Shu'aib. There are some Thamudic monuments here. A mile or so away, There are some ancient ruins, where we saw two dry wells, one of which was said to be the well where the Prophet Moses (peace be upon him) had watered the goats. The same has been related by Abu Fida' (d. 732 A.H.) in Taqvim al-Buldan and Yaqut in Mu jam al-Buldan, on the authority of Abu Zaid Ansari; (d. 216 A.H.), that the natives point to the same well there as the well of Moses. This indicates that the tradition is being handed down since centuries among the people, and therefore, it can be confidently asserted that this is the same place which has been mentioned in the Qur'an. See some photographs of this on the opposite page.
*34) That is, "We are women: it is not possible for us to water our animals by resisting these shepherds. Our father is too old to perform this rigorous duty. There is no other male member in the house either. Therefore we, the womenfolk, have to come out to perform these chores, and until all the shepherds have watered their animals and left, we have to wait." This whole meaning was conveyed by the ladies in a brief sentence, which is indicative of their modesty. They did not want to have a lengthy conversation with a stranger, but at the same time, they did not to have a lengthy conversation with a stranger, but at the same time, they did not like that he should form a wrong impression about their family, thinking how lethargic were the manfoIk who sat back in their homes and sent the women to perform outdoor duties.
About the father of these ladies traditions that have become current among the Muslims are that he was the Prophet Shu`aib (peace be upon him), but the Qur'an makes no allusion to this, although Prophet Shu`aib is a prominent character of the Qur'an. If he were really the father of the ladies, it would have been clearly mentioned here. No doubt there are some traditions in which his name has been mentioned, but both 'Allama Ibn Jarir and Ibn Kathir concur that none of them has been authentically reported. That is why great commentators like Ibn `Abbas, Hasan Basri, Abu `Ubaidah and Said bin Jubair have relied on the Israelite traditions and mentioned the same names of this personage which appear in the Talmud. etc. Evidently, if the name of Shu'aib had actually been reported froth the Holy Prophet these scholars would not have mentioned any other name.
The Bible mentions him as Re'uel in one place and Jethro in another (Exod. 2: 16-18, 3: 1, 18: 5), and says that he was the priest of Midian. In the Talmudic literature he has been variously called as Re'uel, Jethro and Hobab. The present-day Jewish scholars are of the view that Jethro was a synonym for "his excellency' and his real name was Re'uel or Hobab. Similarly, they differ about the meaning of the word Kohen. Some regard it as a synonym of priest and others of prince. According to the Talmud Re'uel used to visit Pharaoh from time to time before the birth of Prophet Moses, and pharaoh relied on his knowledge and good counsel and mature opinion. But when the royal council of Egypt started consultations for the subduing of the Israelites and it was decided that their male children be killed on their birth, he did his best to stop Pharaoh from enforcing this wrong decision, warned him of its evil consequences and counselled that if he found the Israelites unbearable, he should let them go to Canaan, the laud of their forefathers. These words of Re'ue angered Pharaoh, and he sent him in shame front his presence. Re'uel then left Egypt for his country. Midian, and settled there ever afterwards.
As to his religion it is commonly believed that, like the Prophet Moses, he was a follower of Prophet braham's Faith, for just as the Prophet Moses was a ' Descendant of Isaac, son of Abraham (peace be upon bath of them), so was he a descendant of Midian, son of Abraham. Probably due to this relationship he tried to prevent Pharaoh from persecuting the Israelites and angered him. Nisaburi, the commentator, writes on the authority of Hasan Basri: "He was a Muslim: he had embraced the religion of the Prophet Shu`aib." The Talmud says that he publicly condemned the idol-worship of the Midianites as a folly. Due to this the people of Midian had turned his opponents.