There are many examples and stories narrated in the Holy Quran, such as the account of Prophet Moses in the Quran, the aim of which is not only to amuse us, but as signs for the “percipient” , for “those who think” , for those who “exercise their reason”  or for “those who possess intellect” . Therefore, after reading each story, those thoughtful and insightful people will gain profound lessons from each account that will be used as a guideline in their life.
The story of Prophet Moses (PBUH) has been mentioned in the Quran in more than 30 chapters, and more than 100 times in details, while the stories of most of the other prophets have been mentioned very briefly.
Going through a few verses of the Quran that narrate the story of Moses and his people will help us compare our life and condition in the society, with what happened at the time of Moses (PBUH), and from its lessons, we might be able to make positive changes in our lives.
The status of Prophet Moses (PBUH) in the Quran is very high: “And mention in the Book Moses. Indeed he was exclusively dedicated [to Allah], and an apostle and prophet.” (19: 51)
Before Moses was born, the Pharaoh of the time had a dream, based on which he ordered to kill all the baby boys who were born amongst children of Israel (Bani-Israel) [i] for a specific time . In such situation, Moses was born, and her mother feared his life. God revealed to her: “Nurse him; then, when you fear for him, cast him into the river, and do not fear or grieve, for We will restore him to you and make him one of the apostles.” (28: 7)
The events that happened to Moses as a baby were particular. When his mother leaves him in the river, and water takes him to Pharaoh’s palace, Pharaoh’s wife who, according to Quranic exegesis, had no children or had no sons and was a monotheist woman (who hid her beliefs) convinces Pharaoh to adopt him as their child . God had forbidden Moses to be suckled by any nurse. And therefore, he was returned to his mother and raised by her and Pharaoh’s wife (28: 12-3) .
The most prominent point in Moses’ childhood was that he was raised by faithful women. Quran describes his stepmother as a role model for believers: “Allah cites an example of the faithful: the wife of Pharaoh, when she said, ‘My Lord! Build me a home near You in paradise, and deliver me from Pharaoh and his conduct, and deliver me from the wrongdoing lot’” (66: 11).
It shows the importance of the status of mothers and their vital role in raising faithful children.
“When he came of age and became fully matured, We gave him judgment and knowledge, and thus do We reward the virtuous” (28: 15).
Unlike some narratives in the world that introduce Moses as a powerful and reliable man, but not very spiritual , the Quran presents him as one of those virtuous. It means that he had been righteous from childhood until his young age, and therefore, divine judgment and knowledge were given to him as a result of his good behavior.
One of the bold points that should be considered in this part of Moses’ life is his companionship with Prophet Khidhr. Although in most narrations it is said that the part of his life which is referred to in the Quran belongs to his old age, it is more logical to say that this companionship takes place when he was young and still a prince. Since he is being accompanied by a slave as mentioned in the Quran: “So when they had passed on, he said to his lad, ‘Bring us our meal. We have certainly encountered much fatigue on this journey of ours’” (18: 62).
Now, if we accept that his companionship with Khidhr took place at his young age, this also becomes a significant turning point for Moses (PBUH), in which he learned a lot from a prophet.
In the story of his youth, Quran mentions his positive attitude towards people and his support for the rights of the poor and the weak. Based on his beliefs, one time that he wants to defend a person from Bani- Israel, he unwantedly kicks his enemy in a way that he dies.
This act in the Quran is introduced as one of the significant turning points in his life. As when Pharaoh finds out, he sends someone to arrest him, and Moses runs away towards the city of Midian (Madyan) (28: 15-21).
“And when he turned his face toward Midian, he said, ‘Maybe my Lord will show me the right way’” (28: 22).
Moses defends Zipporah and her sisters at a rather medieval-looking well painted by Saraceni
When Moses arrives at the water of Midian (Madyan), he sees “a throng of people watering [their flocks], and he found, besides them, two women holding back [their flock].” He asks the reason, and they reply “We do not water [our flock] until the shepherds have driven out [their flocks].”
And to answer the probable question in Moses’ mind about why two women are doing the hard task of watering the flocks she continues: “our father is an aged man” (28: 23). So Moses waters their flock. “Then he withdrew toward the shade (of a tree) and said, ‘My Lord! I am indeed in need of any good You may send down to me!’” (28: 24) Moses does not even mention what kind of good he is expecting from God. But he leaves everything to God and asks Him to provide him with good .
After a while of resting under the shade of a tree “one of the two women approached him [Moses], walking bashfully. She said, ‘Indeed my father invites you to pay you the wages for watering [our flock] for us.’
So when he came to him and recounted the story to him, he said, ‘Do not be afraid. You have been delivered from the wrongdoing lot’” (28: 25). As he had left the borders of Egypt and he was now safe in Midian (Madyan). At that point, Moses realized that he had reached an insightful and knowledgeable man. The father of two women is Prophet Shu’ayb (PBUH), who, according to the Quran, was the prophet sent to people of Midian (Madyan): “And to Midian, We sent Shu‘ayb, their brother” (29: 36) .
Moses stays with Prophet Shu’ayb for a while. It seems like one of Shu’ayb’s daughters was interested in Moses and his manly behavior as she offers his father “Father, hire him. Indeed, the best you can hire is a powerful and trustworthy man” (28:26). Being powerful and strong as well as being trustworthy are mentioned here as two crucial criteria for employing a person .
Having heard his daughter’s interests, Shu’ayb (PBUH) then said, “Indeed I desire to marry you to one of these two daughters of mine, on condition that you hire yourself to me for eight years. And if you complete ten, that will be up to you” (28:27).
There are a few great lessons in this part of the story of Moses;
1- Unlike what is conventional in many societies, it is not bad for a reasonable girl to choose her husband and offer him marriage (of course, by adhering to correct manners) .
2- The dowry of Shu’ayb’s daughter (which is Moses’ working for Shu’ayb for eight to ten years) seems to be too much, but compared to the life and conditions that Shua’yb provides for Moses is not considerable .
3- This dowry was a necessity for Moses to stay with Shu’ayb and to be trained under his doctrines .
Moses marries Prophet Shu’ayb’s daughter, and they live in Midian for a specific time. Living with a prophet for many years is one of those blessings that were given to Moses to be trained for his primary mission in life.
Although living with Shu’ayb was a great blessing for Moses, he did not aim to stay a shepherd for the rest of his life, since he had seen significant responsibilities for himself to save the children of Israel (Bani- Israel). Therefore, he decided to travel to Egypt with his family .
In the next part of this article, we will follow Moses in his journey of prophethood.
[i] Children of Israel (Bani-Israel) were the generation of Prophet Jacob or Israel (PBUH), who at the time of Prophet Joseph (PBUH), migrated to Egypt and settled there for years. (12: 93-9)
- The Quran, Hijr (15): 75
- The Quran, Ra’d (13) : 3
- The Quran, Nahl (16): 12
- The Quran, Aal-e Imran (3): 190
- Makarem –e Shirazi, N. Tafseer-e Nemouneh, vol. 16, p. 14
- Makarem –e Shirazi, N. Tafseer-e Nemouneh, vol. 16, p. 30
- Makarem –e Shirazi, N. Tafseer-e Nemouneh, vol. 16, pp. 34- 38
- Scott, R. (2014), Exodus: Gods and Kings, 2014, USA
- Makarem –e Shirazi, N. Tafseer-e Nemouneh, vol. 16, pp. 56-58
- Makarem –e Shirazi, N. Tafseer-e Nemouneh, vol. 16, p. 59
- Makarem –e Shirazi, N. Tafseer-e Nemouneh, vol. 16, p. 67
- Makarem –e Shirazi, N. Tafseer-e Nemouneh, vol. 16, p. 70
- Makarem –e Shirazi, N. Tafseer-e Nemouneh, vol. 16, p. 74
These days, adultery or having sexual relationships without a marriage contract is becoming more and more normal to people of different faiths and beliefs. This is against all Abrahamic religions that had strictly forbidden adultery. However, those who commit adultery may bring many logical reasons to justify their act. Most people who commit adultery may simply think that this is the natural way of satisfying their biological needs, while not considering themselves as adulterers with a negative meaning.
Many unmarried men and women believe that experiencing a sexual intercourse with their girlfriend/boyfriend is very important for them to decide if they would like to marry that person and live the rest of their life with her/him.
Being aware of all different modern ideas about the importance of experiencing sexual relationship before marriage, in this text we try to have a quick study on the idea of Islam about adultery and the reasons and philosophies behind those ideas.
There are a few verses in the holy Quran that directly speak about adultery and some other verses that indirectly guide people on how to stay away from this vile action.
To clarify the state of fornication among other sins, Allah (SWT) brings it alongside the greatest sins one may commit: “Those who do not invoke another deity besides Allah, and do not kill a soul [whose life] Allah has made inviolable, except with due cause, and do not commit fornication…” (25: 68). As it is clear in the verse, adultery is counted alongside with infidelity and murder.
Another indication in the Quran about adultery says: “Do not approach fornication. It is indeed an indecency and an evil way.” (17:32)
In this verse, apart from calling fornication an indecency, it considers it as a “way”. Allamah Tabatabayi has studied the word “way” in this verse in comparison with the same word in the following verse addressing the homosexual people at the time of Prophet Lout (PBUH): “Do you come to men, and cut off the way, and commit outrages in your gatherings?” (29:29), concluding that the word way refers to healthy reproduction of human beings. He states that the verses refer to the fact that homosexuality and fornication will lead to the weakening of the families and therefore, to the weakening of the society. 
Another important point mentioned in the above verse is that it does not say ‘do not commit adultery’ but it emphasizes not to even go near it. Not only being alone with a marriageable kin (Non-Mahram), kissing, touching, etc. may lead to adultery and are forbidden (Haram). Simpler acts such as looking, talking on the phone, sending text messages or sending likes on social networks, if prepare the grounds for adultery are considered forbidden (Haram). 
But how should we keep away from adultery in a world in which media and advertisement encourage and invite people to fornication and adultery?
When Allah (SWT) emphasizes on not going near adultery, He provides us with practices and the right lifestyle to be able to stay away from it. Some of the tips are mentioned bellow:
It is narrated from Imam Ja’far as-Sadiq (AS) that “An evil glance is one of the poisonous arrows of Satan. Many of such glances becomes a cause of prolonged regret.” 
Controlling the look is one of the practices that helps one to be able to control his/her sexual desires. Allah (SWT) teaches us to cast down our looks and not to gaze lustfully at those of marriageable kin (Non-Mahram) or even at animals and things
“Tell the faithful men to cast down their looks and to guard their private parts. That is more decent for them.” (24: 30)
“And tell the faithful women to cast down their looks and to guard their private parts …” (24:31)
These days the rule applies to the movies, pictures and advertisements, etc. in which the naked or half nude images or films of men and women are visible. 
The other approach that the Quran offers to keep the society away from adultery is for women to wear Hijab and cover their body except what is legally observable, such as hands and face. They should also cover their beautification, make up, jewelry, and not even try to announce men of the ornaments they are wearing under their cover by making noises; for example, their bangles and bracelets:
“… and not to display their charms, beyond what is [acceptably] visible, and let them draw their scarfs over their bosoms … And let them not thump their feet to make known their hidden ornaments …” (24:31)
Some men and women may even wear the Islamic dress code and not even look in each other’s eyes, but they do not observe the chastity of speech. They should not speak to each other in a soft and enticing voice to encourage each other’s feelings and they shouldn’t make jokes and flirt with each other.
“…if you are wary [of Allah], do not be complaisant in your speech, lest he in whose heart is a sickness should aspire.” (33:32)
So if the opposite sexes are not allowed to enjoy being together, what is the whole point of them being created in two different sexes and having attraction for each other?
Allah (SWT) has put this attraction and desire toward the opposite sex for people to make families and reproduce and find peace and calmness beside their spouses:
“And of His signs is that He created for you mates from your own selves that you may take comfort in them, and He ordained affection and mercy between you...” (30:21)
Having a family and being loyal to it helps the society to be a safer place in which people can perform their duties and missions in life without being distracted by vain thoughts and concerns. Therefore, Allah (SWT) emphasizes on getting married and helping others to get married:
“Marry off those who are single among you, and the upright among your male and female slaves. If they are poor, Allah will enrich them out of His grace, and Allah is all-bounteous, all-knowing.” (24:32)
And for those who cannot find a spouse for themselves, Allah (SWT) recommends them to keep their chastity: “Those who cannot afford marriage should be continent until Allah enriches them out of His grace.” (24:33) they should trust in Allah’s word and wait for His promise to come true. Sooner or later Allah (SWT) will enrich them as promised: “… And whoever puts his trust in Allah, He will suffice him. Indeed, Allah carries through His commands. Certainly, Allah has ordained a measure [and extent] for everything.” (65:3)
The other guideline for preventing adultery is that the opposite sex of marriageable kin (Non-Mahram) should not stay lonely in a private place together. It is narrated from Imam Ali (AS) that: “A man should not be alone in the company of a woman (marriageable kin (Non-Mahrams)) for in that case Satan will be the third person.” 
After providing all the above hints to people to keep themselves chaste and stay away from fornication and adultery, for those who do not follow the guidelines and insist on committing adultery and have no fear of publicizing it, Allah (SWT) has considered punishments in different levels. 
In Surah Furqan, after stressing on the nasty nature of adultery and its great punishment, Allah (SWT) assures His servants that if they regret their deed and repent to their Lord, deciding not to commit their sin again, Allah will forgive them: “except those who repent, attain faith, and act righteously. For such, Allah will replace their misdeeds with good deeds, and Allah is all-forgiving, all-merciful.” (25:70)
Islam tries to bring peace and happiness to human life with its laws and legislations. It also provides life skills by which one can achieve both worldly and spiritual improvement,
One of the most discussed words nowadays among politicians, humanitarians, thinkers, and social researchers is the word peace. It’s one of the favorite ideas among Christians and Muslims. Many of the religious activists try to publicize peace as a social manner and act. Islam, as the last religion of Allah, is a religion of peace, as its name is taken from the word Salaam, meaning peace in Arabic.
On the other hand, Jesus Christ (PBUH) is the other most-followed prophet in the world and one of the chosen ones in Allah's regard. But what is the stance of Islam toward Jesus Christ (PBUH)? Does Islam believe Jesus (PBUH) to be a peace-loving prophet? Here, we are going to bring you some verses of the Holy Quran in praise of Jesus Christ (PBUH) and his peace-loving character.
Believing in a peace-loving God, he treated all the people, whether innocent or sinful, young or old, with mercy and kindness. His amiable attitude not only included human beings but also animals whom he deeply cared for. Thus, wherever he went, he brought peace and blessing to the people, as he puts in this verse of the Quran:
“He has made me blessed, wherever I may be” (19:31)
The holy Quran always refers to Jesus (PBUH) as the embodiment of a dutiful and devoted child concerning his mother, Saint Mary. When it narrates the story of his birth and the disbelief of the Jewish sages, the Quran says that Jesus (PBUH) started talking while he was a newborn in his mother’s arms. He told everyone about the mission Allah had given him and then said:
“…He has enjoined me to [maintain] the prayer and to [pay] the zakat as long as I live, and to be good to my mother, and He has not made me self-willed and wretched.” (19:31-32)
Accordingly, one of the missions Allah has given Jesus (PBUH) is to be kind and respectful toward his mother, which is one of the manifest signs of a peaceful and loving character.
When Jesus Christ (PBUH) started spreading the message of Allah to human beings, he began to advise people to be truthful followers and described his mission as follows:
“When Jesus brought those manifest proofs, he said, ‘I have certainly brought you wisdom, and [I have come] to make clear to you some of the things that you differ about. So be wary of Allah and obey me.” (43:63)
Based on this verse, he was there to clarify the ambiguities and to bring wisdom. And that was all he did; he never used anything, but words of Allah and miracles inspired him to lead people toward what is right.
Virgin Mary was about to find out about Allah’s blessing upon her in bestowing her with a son, without any man touching her and the angels said:
‘O Mary, Allah gives you the good news of a Word from Him whose name is Messiah, Jesus son of Mary, distinguished in the world and the Hereafter and one of those brought near [to Allah]. He will speak to the people in the cradle and adulthood and will be one of the righteous. (3:45-46)
Also, in another verse of the Quran, Allah refers to Jesus Christ (PBUH) besides other prophets as such:
“And Zechariah, John, Jesus, and Ilyas—each of them among the righteous.” (6:85)
Allah refers to Jesus Christ (PBUH) in the verses above, as his word and one of the righteous ones. But who is a Righteous person? A person characterized by, proceeding from, or following accepted standards of morality, justice, or uprightness and virtues . So, a righteous person is one who is upright, and free from sins or guilt, which ultimately leads one toward peacefulness.
Finally, the Holy Quran and Islam, as the religion of peace, admire prophet Jesus (PBUH) as the word of Allah and send peace and blessing upon him. In this verse of the Quran, Jesus addresses himself and says:
“Peace to me [Jesus] the day I was born, and the day I die, and the day I am raised alive.” (19:33)
Just as Prophet Muhammad (PBUH&HP) who, according to the Quran, was sent as a mercy to humankind (21:107) and perfect moral virtues, Jesus Christ (PBUH) was also sent to accomplish the same mission; as the prophets before him were also after spreading this peaceful message. Thus, Muslims who believe in all the prophets as the best role models, do not doubt in the peace-loving character of Jesus Christ (PBUH), the blessed son of Mary.
- Collins English Dictionary – Complete and Unabridged, 12th Edition 2014 © HarperCollins Publishers 1991, 1994, 1998, 2000,3,6,7,9,11,14