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In Sūrat al-Qaṣaṣ, Allah سبحانه وتعالى says:
﴿قالَت إِحداهُما يا أَبَتِ استَأجِرهُ إِنَّ خَيرَ مَنِ استَأجَرتَ القَوِيُّ الأَمينُ﴾
Surah Al-Qasas (28:26)
Translation: One of the two said, “O my father, hire him. Indeed, the best one you can hire is the one who is strong and trustworthy.”
Choosing whom to employ is an important decision. Yet people are usually taken on because of a good conversation, a relative’s recommendation or a passing impression.
Sūrat al-Qaṣaṣ describes an agreement made in Madyan between two noble Prophets of Allah (عليهما السلام). From it the scholars have drawn valuable guidance on selecting a worker, assessing him, and the responsibilities of the employer.
1. Good character shows even before employment
Sayyidunā Mūsā (عليه السلام) came from Egypt to Madyan, placing his trust in Allah. At the well he saw two young women standing to one side, holding back their flock, while a crowd of shepherds watered theirs. When he asked, they told him that they could not water their animals until these men had finished, and that their father was very old (al-Qaṣaṣ: 23).
No one had asked him, and there was no hope of reward. Even so, he removed the rock over the well that it took ten men to move, and watered their flock.¹ Then he withdrew into the shade and supplicated to Allah سبحانه with great humility.
The lesson for us is that a person’s true worth is recognised by what he does without any motive of gain.
2. Integrity in financial matters
The noble father of these young women, Sayyidunā Shuʿayb (عليه السلام), invited him, listened to his account and reassured him. He then offered him food.
Sayyidunā Mūsā (عليه السلام) declined, saying that his household did not trade its religion even for the earth filled with gold. Only when Sayyidunā Shuʿayb (عليه السلام) made clear that this was not payment for the watering, but the hospitality of his forefathers, did he accept the meal.²
Even as a traveller in need, Sayyidunā Mūsā (عليه السلام) would not accept anything in return for a good deed.
Whomever we employ, this is the standard of honesty we should look for.
3. Trustworthiness is tested in solitude
After the events at the well, one of the daughters came with her father’s message. Out of modesty and respect, Sayyidunā Mūsā (عليه السلام) asked her to walk behind him and point out the way.³ His gaze remained lowered.⁴
This was a quiet road with no one to see. Amānah (امانة) is not only the safekeeping of wealth. It is character that holds firm even in solitude.
4. Decide on evidence
When the daughter said, hire him, Sayyidunā Shuʿayb (عليه السلام) asked her how she knew of his strength and trustworthiness.
She told him what she had observed:
"The heavy rock he lifted, his lowered gaze, and his asking her to walk behind him.⁴
Every employer should ask the same question of every reference and recommendation, and even of his own first impression:
How is this known? What is its source of the claims?
5. Both qualities are necessary
Under this verse, the Ḥanafī mufassir Imām Ḥāfiẓ al-Dīn al-Nasafi (رحمه الله) says that
This is a most comprehensive statement. When the one handling your affairs combines competence and trustworthiness, the heart is at ease and the purpose is fulfilled.⁵
With competence but no trustworthiness, the employer is never free of worry.
With trustworthiness but no competence, the work is left incomplete. That is why the noble verse mentions both qualities together.
6. Value the opinion of those who have observed
Sayyidunā Shuʿayb (عليه السلام) accepted his daughter’s advice.
Sayyidunā ʿAbdullāh ibn Masʿūd (رضي الله عنه) counted her among the three people with the keenest insight into others. The other two are Sayyidunā Abū Bakr al-Ṣiddīq (رضي الله عنه), who chose Sayyidunā ʿUmar al-Fārūq (رضي الله عنه) as his successor, and the ʿAzīz of Egypt, who told his wife to honour Sayyidunā Yūsuf (عليه السلام).⁶
7. The employer’s responsibility: clear terms and gentle treatment
Sayyidunā Shuʿayb (عليه السلام) settled the matter clearly from the very beginning:
Eight years of service were binding, and completing ten was left to the choice of Sayyidunā Mūsā (عليه السلام). He also said that he did not wish to place any hardship on him, and that, in shā’ Allāh, he would find him among the righteous (al-Qaṣaṣ: 27).
Sayyidunā Mūsā (عليه السلام) accepted in the same spirit: whichever of the two terms he completed, there would be no injustice against him, and Allah is guardian over what they said (al-Qaṣaṣ: 28).
A fixed term, a choice to extend, a promise of no harshness, and Allah’s watch over both parties. What a beautiful way to agree!
Most disputes between employers and employees today arise from neglecting exactly these things.
8. Lawful work for a wage is dignified
Imām al-Shāfiʿī (رحمه الله) drew from this passage that Allah mentions ijārah in His Book, and that some of His chosen Prophets (عليهم السلام) undertook it.⁷
Imām al-Qurṭubī (رحمه الله) says that
ijārah (engaging services for a wage) was lawful and well known among them, and has remained so in every sacred law, since human life cannot be sustained without it.²
When a noble Prophet of Allah (عليه السلام) undertook such service, no Muslim should feel ashamed of lawful work, and no employer should look down upon those who labour.
References
¹ الدر المنثور في التفسير بالمأثور لعبد الرحمن بن أبي بكر، جلال الدين السيوطي، القصص، ٢٣، ٦/ ٤٠٥، مطبوعة: دار الفكر، بيروت
² تفسير القرطبي = الجامع لأحكام القرآن لأبو عبد الله، محمد بن أحمد الأنصاري القرطبي، سورة القصص، سورة القصص (٢٨)، ١٣/ ٢٧١، مطبوعة: دار الكتب المصرية، القاهرة، الطبعة الثانية ١٣٨٤هـ-١٩٦٤م
³ المستدرك على الصحيحين - ط الرسالة لأبو عبد الله محمد بن عبد الله الحاكم النيسابوري، كتاب التفسير، ٢٨ - ومن سورة القصص، ٤/ ٤١٩، مطبوعة: دار الرسالة العالمية، الطبعة الأولى ١٤٣٩هـ-٢٠١٨م
⁴ شرح الشفا للملا علي القاري الهروي الحنفي، الجزء الأول، القسم الأول في تعظيم العلي الأعلى جل وعلا، الباب الثاني في تكميل الله تعالى له المحاسن خلقا وخلقا، فصل اعلم وفقنا الله تعالى وإياك أن صفات جميع الأنبياء والرسل عليهم الصلاة والسلام، ١/ ٣٣٢، مطبوعة: دار الكتب العلمية، بيروت - لبنان، الطبعة الأولى ١٤٢١هـ-٢٠٠١م
⁵ تفسير النسفي = مدارك التنزيل وحقائق التأويل لأبو البركات عبد الله بن أحمد بن محمود حافظ الدين النسفي، القصص، ٢٦، ٢/ ٦٣٨، مطبوعة: دار الكلم الطيب، بيروت، الطبعة الأولى ١٤١٩هـ-١٩٩٨م
⁶ المصنف - ابن أبي شيبة - ت الحوت لأبو بكر عبد الله بن محمد بن أبي شيبة الكوفي العبسي، ٣٦ - كتاب المغازي، ما جاء في خلافة عمر بن الخطاب، ٧/ ٤٣٥، رقم: ٣٧٠٥٨، مطبوعة: (دار التاج - لبنان)، (مكتبة الرشد - الرياض)، الطبعة الأولى ١٤٠٩هـ-١٩٨٩م
⁷ تفسير الإمام الشافعي للشافعي أبو عبد الله محمد بن إدريس بن العباس بن عثمان بن شافع بن عبد المطلب بن عبد مناف المطلبي القرشي المكي، جمع وتحقيق: د. أحمد بن مصطفى الفرّان، سورة القصص، قال الله ﷿، ٣/ ١١٦٧، مطبوعة: دار التدمرية - المملكة العربية السعودية، الطبعة الأولى ١٤٢٧هـ-٢٠٠٦م