Allah the Exalted said: << . . . . She said, "My father is calling you to reward you for the water you gave us." When he came to him and related the story to him, he said, "Do not fear.

He said: "

out of shyness

على استحياء

That is, she was placing the sleeve of her garment over her face out of shyness from him" Ibn Kathir mentioned this from 'Umar t, and he said that its chain of narration is valid. Such a statement from 'Umar may be by way of conjecture; he may have conjectured, may Allah be pleased with him, that she was placing the sleeve of her garment over her face. However, that is not what is indicated in the verse. What is the "sleeve of the garment" over the face? The garment that people call... like our garment here is called a "dir'" (garment), because it is like the armor worn in war. But how did she place her sleeve over her face? Like this, out of shyness from him.
The student: ...

The Shaykh : No, the one with wide sleeves; this is what is called a "dir'" (garment). For women, it must be very wide. Yes, that is correct.
She said: I have a question regarding It is known that the five proper nouns are declined with a yā' in the accusative case, so here it is declined with a yā' in his statement: ?
The student: ...

The Shaykh : Allah knows best? ... Okay, what is the evidence from the words of Ibn Malik?
The student:

The Shaykh : The evidence from the words of Ibn Malik is that it is a condition that it not be attached to the yā' of the first-person singular pronoun.
The student:
The Shaykh : Yes, and here it is attached to the yā', and for this reason we say: The name of "inna" is in the accusative case with a hidden fathah on the letter before the yā' of the first-person singular pronoun—what prevented its appearance—?
The student: The occupation of the place by the corresponding movement.

The Shaykh : The occupation of the place by the corresponding movement... The speech of the common people; they say: This is common speech... Okay.
The lām is for the purpose, meaning: he is calling you for this purpose. And the meaning of is to reward you... The reward comes from And regarding his statement: We say: "He was to reward you" means to give you the reward or its equivalent. So the reward is the compensation taken in exchange for work. And his statement: means for our sake. And in his statement: Is it conditional? It is not conditional. Is it relative? It is not relative either... It is nominal, meaning to reward you for the watering of your [sheep]. And "the reward of the one who watered" is not appropriate, because he intends the reward of the one who watered, not the reward of the watering? The reward of the watering. And on this basis, is nominal. If he had said: "The reward of the one who watered," it would become the reward of the sheep, and she does not intend to give him the reward of the sheep; rather, she intends for her father to reward him for the watering of the sheep. Therefore, it is established that it is nominal here. And the lām in his statement: is like it in his statement: , meaning that it is for the purpose and not for transitivity.
"So he answered her" So Moses answered her, meaning he answered the call of her father. "Denying in his heart the taking of a wage, meaning he answered her while concealing that he would not take a wage. From where did they take this? They said: Because Moses did that for Allah, and whoever does something for Allah cannot take a wage in this world. But this does not specify that Moses was taking a wage. If we were asked: Do you testify that Moses, in that state when he answered the call, concealed in his heart the taking of a wage? Do you testify or not? We do not testify; we do not know. Moses, peace and blessings be upon him, may have been taking a wage because he was in need and took it to meet his need. Or he may not have taken it out of generosity. If a person takes a wage in advance for what he does for Allah, and then is rewarded for it, there is no harm in him taking it if he is rewarded for it. Indeed, the Messenger, peace and blessings be upon him, when he appointed 'Umar as a collector of alms and gave him [a share], [Umar] said: Give it to someone poorer than me. Then the Messenger said:

out of this wealth which comes to you without your being avaricious and without begging

ما جاءك من هذا المال وأنت غير مشرف ولا سائل فخذه

Sahih Muslim 1045a

And it is known that 'Umar was not looking to take... as evidenced by the fact that he said: Give it to someone poorer than me. The Messenger said: Take it. So a person who does a work for Allah, if he is rewarded for it, his work is not invalidated as long as his intention was originally sincere for Allah. Therefore, the claim that Moses was denying in his heart the taking of a wage has no evidence; there is no evidence for it, and we have no right to speak about this... And as for... by way of reward, if he is one who wants it, [it is] prepared for him... meaning the reward for what you watered for us. And it is known that a wage does not exist except by contract, a contract of hire. Did a contract of hire occur between Moses and the two women for him to water for them? No, but it seems she intended by the reward, if he is one who wants it, so she named this reward a wage.
"So she walked in front of him, and the wind blew her garment, revealing her legs. So he said to her: Walk behind me and show me the way." Yes, this is the story... but they bring it as an introduction to her statement:

Indeed, the best of those you hire is the strong and trustworthy one

إن خير من استأجرت القوي الأمين

And it has been mentioned previously that he removed the great rock which... except ten.
The student: Of the one of strength.

The Shaykh : Of the one of strength, and here for the sake of trustworthiness.
"So she did so until she came to her father, who was Shu'ayb, peace be upon him, and with him... So he said to him: Ask, and he delayed. He said: I fear that it will be a compensation for what I watered for them, and we are a family who do not seek compensation for a good deed. He said: No, my custom and the custom of my fathers is to honor the guest and feed food. So he ate, and he informed him of the situation." All of this has no evidence; there is no evidence for it. And what has evidence is that Moses, peace be upon him, answered the call and walked until he reached the father. And this is sufficient for us to believe what the Book and the Sunnah indicate... from the Qur'an regarding this story. As for bringing something that is not mentioned in the verse, no.
He says: The doer: in who? Moses, and he related to him, meaning Moses, the story... meaning the related matter, because "al-qasas" is a verbal noun. Allah the Exalted said: meaning they track the trail by tracking, and "al-qasas"... because the related matter is tracked. And on this basis, it is a verbal noun in the meaning of the passive participle. And a verbal noun in the meaning of the passive participle occurs often, like his statement: "Those who are pregnant," meaning those who are carried. And also his statement, peace be upon him: Because the verse... because the intended one is the woman. In any case, here "al-qasas" we say is a verbal noun in the meaning of the related matter. Why do we not make it a verbal noun in its true meaning? Because "al-qasas" is an action; "al-qasas" is the action of the narrator, and it is not something that is narrated from, but rather what is narrated from and tracked is the related matter, meaning the case or the story or the like. That is what is tracked. What is the story that he related to him? He said: From his killing of the Egyptian, and their intention to kill him, and his fear of Pharaoh. He related to him his entire case, that he was in Egypt, for example, and that... he killed the Egyptian, and that a man came to him and advised him to flee, and that he fled. And for this reason he said: "The story." He said: "Do not fear." This is the answer to "when." When Moses came to him and related the story to him, he said—meaning the man of Madyan—: The lām here is prohibitive, and the intended meaning is true prohibition. Is the intended meaning to reassure this man? To reassure him. And on this basis, his statement "You have escaped from the people of the wrongdoers" is an affirmation of the sentence in meaning, meaning: There is no fear for you because you have escaped from the people of the wrongdoers. And glory to Allah the Great, the speech of this man matched the question of Moses. Moses came out of it fearful, expecting [danger], and said: "My Lord, save me from the people of the wrongdoers." So the answer came here from this man: "Do not fear, you have escaped from the people of the wrongdoers." is the answer to his statement: , is the answer to his statement: So the answer of this man matched the question of Moses. And thus the answer of Allah the Exalted to the distressed one is exactly matching his question, since Pharaoh has no authority over Madyan. And this is the apparent meaning: that he reassured him that he had escaped from the people of the wrongdoers, because the authority of Pharaoh is now only in Egypt and its surroundings. As for Madyan, Pharaoh has no authority over it, for if he had authority over it, he would not have escaped from them; he would not have escaped from the people of the wrongdoers.
The student: ...

The Shaykh : ... close to Egypt. It was mentioned in the author's speech that it is eight days from Egypt, but in terms of boundaries, boundaries, as you know, are not a small thing... Two kingdoms with only a hypothetical line between them.
He said: