Ramadan Lecture Series 1447 A.H.

Presented by Al-Sayyid Abdul Malik Badruddin Al-Houthi

Lecture Seventeen

Friday, 17 Ramadan 1447 A.H. (6 March 2026 A.D.)

COURTESY TRANSLATION

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I seek refuge in Allah from Satan, the outcast.

In the name of Allah, the Compassionate, the Merciful.

Praise is to Allah, Lord of the Worlds. I believe that there is no god but Allah, the Sovereign and the Manifest Truth, and that our master Muhammad is His servant, Messenger, and Last Prophet.

O Allah! Confer Your salat and blessings upon Muhammad and the Family of Muhammad as You conferred Your salat and blessings upon Ibrahim and the Family of Ibrahim. You are Owner of Praise, Owner of Glory! And be pleased with Muhammad's good companions and all Your righteous servants and mujahidin.

O Allah! Guide us and grant us acceptance, for You are the Hearing, the Knowing; accept our repentance, for You are the Relenting, the Merciful.

Brothers and sisters, peace be upon you and the mercy of Allah and His blessings.

In the previous lecture, we reached the point where Musa (PBUH) was preparing to leave the city. That was after a man came running from the far end of the city to warn him that the chiefs had convened a meeting to discuss what to do about him, and they had decided to kill him and were considering how to carry out that decision. We also spoke about the importance of the role played by that man— who embodied the values of manhood and demonstrated a strong sense of responsibility and genuine concern for important matters. It was Allah Who enabled that man to carry out this crucial initiative through His wise and merciful planning.

Furthermore, we reflected on the lessons that can be drawn from that account, particularly regarding the importance of security alerts and reports. We also emphasised the importance of information—especially information related to security and military matters and to dangers that threaten people's lives and target the oppressed and those who stand for what is right, whatever form those threats may take.

Information is of immense importance when it is verified and reliable, when it is conveyed before it is too late, and when it is properly used in dealing with a situation by adopting suitable practical measures. That naturally differs according to circumstances, conditions, the matter at hand, and the precautions required in view of the various factors that must be considered.

Security reports from the public are important, and those coming from the relevant authorities are also of immense importance. Making proper use of them in taking practical measures—sometimes immediate practical measures—is likewise extremely important in preventing risks, harm, or the success of schemes by enemies, as well as evildoers and criminals in general.

Prophet Musa (PBUH) moved to leave at once—but, as we mentioned at the end of the previous lecture, where was he to head? Allah (Glory be to Him) says, {'And as he made his way towards Midian, he said, “May my Lord guide me to the right way”'}. He immediately decided that Midian would be his destination. That region was outside Egypt, and it was not under Firaawn's control or influence. It was therefore safe from his domination and tyranny. This shows that Musa (PBUH) possessed the necessary information, the required awareness, and a broad knowledge of the realities of his time: the political situation, the wider conditions around Egypt, and the neighbouring countries.

That is why he chose Midian as his destination based on this knowledge—it was outside Firaawn's control and was the most suitable place for him to head to for several reasons. Although he had some knowledge of the area and its environment, he was unfamiliar with the route, having never travelled to that region before. He had always lived in Egypt and had no experience travelling to distant lands. Furthermore, the circumstances under which he decided to leave for Midian were exceptional, as he faced imminent danger and security threats. His decision was immediate, and he left in haste without any preparation or supplies. Thus, the risks to his life converged, even while travelling, as he had no resources or equipment for travel and no knowledge of the route. He only knew the direction of his destination but had no idea about the specific route or paths to take—he knew nothing about it. Nevertheless, the situation compelled him to set out immediately, relying fully on Allah, the Almighty. He set out relying on Allah and placing his trust in Him, despite the numerous challenges and hardships that made the journey even more difficult:

  • The fear of getting lost and the dire consequences that would follow.
  • The absence of the necessary resources and essential supplies for travel, as the decision to leave was made instantly.
  • The security risks stemming from the threat of pursuit or being tracked.

 

In the face of these fears, he turned to Allah (Glory be to Him). As mentioned in the Quran, he prayed, {'My Lord! Deliver me from the wrongdoing people'}, and here {'He said, “May my Lord guide me to the right way”'}. He sought Allah's help, as he feared taking a wrong turn and ending up in another region or a dangerous area. Thus, he placed his trust in Allah.

Where is Midian? Midian is a region with a highly strategic geographical location. When viewed from the Levant, it lies at the southernmost point. From Hejaz, it sits at the northernmost edge. With respect to the Gulf of Aqaba, it lies roughly to the east. Thus, the geographical location of Midian is remarkable. It is a way station for travellers coming from Egypt. If you were heading from Egypt to the Levant, you could travel through Midian. Likewise, if you were coming from the Levant towards Hejaz, you could pass through it. Especially during that historical period, it held a unique geographical significance.

It was there that Prophet Shu'aib (PBUH) and his tribe originally lived. The Quran recounts his story with his people in considerable detail—the core themes of his message, what the relationship between him and them came to be, and how Allah destroyed most of them, since only some of them believed in him. However, the period in question here appears to be a later one, occurring after the destruction of Shu'aib's disbelieving people and after the community of believers had become established. This state of affairs may have lasted for a long time, allowing Midian to stabilise once more and become a place of civilisation and settlement, with fully developed systems for the various aspects of life: agriculture, livestock herding, and stable, prosperous conditions. This is why historians and exegetes typically disagree about the period in which Prophet Musa (PBUH) arrived in Midian: whether Prophet Shu'aib himself was still alive, or whether it was another Shu'aib, perhaps a descendant of his, or a descendant of one of his relatives or followers. Some historians and exegetes favour the view that he was Shu'aib's nephew.

In any case, opinions and transmitted accounts on this point vary. What is certain, however, is that this was a period later than the destruction of Shu'aib's people. It was a time of stability in which conditions there had already stabilised in the different affairs of life: in settlement, in agriculture, in the grazing of sheep and livestock, and in the settled condition of the people. It was also a situation in which there was no longer any conflict within society between believers and disbelievers. Therefore, whether the individual Musa met—the righteous elder who will be discussed later—was Shu'aib himself, a relative, or someone else is not our main concern. The crucial point to establish is that this stage was indeed somewhat later than the era of conflict and divine punishment in that region.

And so, Prophet Musa (PBUH) set out for Midian, undertaking his journey despite the numerous risks involved. These included security threats, the challenges of his personal circumstances—his needs and limited resources—and his lack of precise knowledge of the route. He knew the general direction, but not the specifics of the route. Some accounts mention that he walked through the desert for eight consecutive days, enduring the hardships of travel and making sure not to stop, for fear of his enemies catching up with him, amongs other such details.

In the end, he arrived in Midian, marking a new stage in his life, after being kept safe from all the dangers of the journey under the care of Allah. When he reached Midian, the region itself, he arrived as described in the blessed verse: {'When he arrived at the well of Midian, he found a group of people watering . Apart from them, he noticed two women holding back . He asked , "What is the matter?" They replied, "We cannot water until the shepherds are done, and our father is a very old man"'}. His arrival at the water of Midian may have been because the road itself—or the direction from which he had been travelling—naturally led him first to the watering place from which people drew water for themselves and for their livestock. Yet reaching the water itself was part of Allah's management. It may indeed have been the natural entrance to the region from that direction, or it may also have occurred as part of Allah's arrangement. In any case, it was by Allah's management that he made his way first to the watering place.

The condition in which Musa (PBUH) arrived was one of exhaustion from the burdens of the road, the long journey, and the harsh circumstances he had endured. Despite all this, his spirit of benevolence and concern for others remained undiminished. Normally, such conditions cause a person to become preoccupied with his own situation and to forget about others altogether, especially when it comes to noticing small, specific matters—such as the situation of someone here or there—or paying careful attention to a different set of circumstances. When he arrived there, he was already suffering from the hardships and fatigue of travel. At the same time, he was also facing significant hardship in his own circumstances: Where would he go, and what would he do? He was a stranger in the land, knowing no one in the region and with no clear destination. How would he manage while hungry and exhausted? All kinds of difficulties, pressures, and forms of hardship surrounded him—conditions that would normally occupy a person so completely that he would have little room to think about anything else. Nonetheless, Musa (PBUH) did not overlook the situation of others.

{'When he arrived at the well of Midian, he found a group of people watering '}: the phrase {'a group of people'} means a large crowd of people; they were watering their livestock. {'Apart from them, he noticed two women holding back .'} This scene drew his attention, as the two women were holding their sheep back to keep them from approaching the others so that they would not mix with the rest of the people watering their livestock. In other words, they did not wish to join the crowd and water their sheep.

{'Apart from them, he noticed two women holding back :'} These two women were preventing their sheep from moving forward to the water. This scene caught his attention: The other shepherds were watering their sheep and livestock, yet the two women were holding their sheep back and preventing them from approaching the water. Standing apart on their own, they drew his attention because he was attentive to the situation of others. He possessed a remarkable spirit of benevolence, even in circumstances where a person would normally become absorbed in his own worries and overlook the details around him. Therefore, the situation of the two women concerned him: why were they apart from the others? Because of this concern, he took the initiative to ask. Such is the nature of someone who truly cares about others—he takes the initiative and seeks to understand why.

In our situation, particularly in terms of the general upbringing within the Islamic reality of this Ummah, the spirit of benevolence and the concern for the affairs of others have largely faded. We hardly comprehend the reality we witness. This Ummah scarcely interacts with what it sees and observes, or with the tragedies and suffering of its own people that impose themselves upon it. Let alone taking the initiative to learn about what is obscure, unclear, or unknown. Indeed, Musa (PBUH) took the initiative. In contrast, many among the sons of this Ummah get disturbed even when others remind them of those who are in need of compassion, a supportive stance, assistance, and concern.

As for him, he drew near to them to inquire about their condition, even though he was really exhausted from the burdens of the journey and being in a state of estrangement, under circumstances in which he himself was in need of someone to console him and care about his condition. He said, {'What is the matter?'}. In other words, what is your situation? Why are you holding back your sheep and standing apart?

{'They replied, "We cannot water until the shepherds are done, and our father is a very old man."'} They would not push their way into the crowd. Rather, they would wait until the shepherds had finished watering their livestock, and only then would they water their own sheep. Indeed, there was no one else to perform this task for them. Therefore, when they said, {'our father is a very old man,'} that indicates that they had no brother, for example, or other relatives, and their father himself was unable to undertake such a task—{'our father is a very old man.'}

Here, we observe how keen he was to show concern and how he carried the spirit of benevolence within himself. Yet even before this point, we notice the modesty displayed by the two women: that is, their care not to push their way into the men and the other shepherds. This reflects the kind of humane, moral, and faith-based upbringing they possessed: an upbringing founded upon chastity, modesty, and a sense of decency. Out of modesty and concern not to crowd others, before watering their sheep, they waited until the shepherds had finished.

This is a lesson in values and ethics—especially at a time when the Jews, the Zionist movement in the world, and all their allies in both the West and the East focus intensely on targeting women in their modesty, their sense of decency, and their extremely noble values. These are the values that protect them, preserve them, safeguard their dignity, maintain their honour, and uphold their worth in the sight of Allah so that He grants them a high and noble status before Him. This is indeed a very significant lesson.

In addition, we see how the Prophet of Allah Musa (PBUH) carried the spirit of benevolence. Thus, he took the initiative—despite being exhausted from a long journey and being in a state of estrangement—to water their sheep. He did not say, for example, 'Very well, stand in line and wait until the others finish. I am tired, and it is none of my concern what happens to you. Otherwise, I would water your sheep.' Here, in the situation of the Prophet Musa (PBUH), we observe his keen attentiveness. That is, he noticed the circumstances around him and in his reality. He embodies the spirit of initiative, benevolence, and mercy towards the people in need. He carried this kind of concern and was not heedless, indifferent, inattentive, or oblivious to the reality surrounding him.

For the two of them, their return home that day was certainly earlier than usual, which naturally prompted their father to wonder why they had come back so early. They then told him the story: the story of that young stranger who possessed such values: a spirit of benevolence, goodness, and chivalry. They described how he had stepped forward, pushed through the shepherds, drawn water for them, and extended this act of goodness. How noble are such acts of goodness and benevolence! That goodness and benevolence became the beginning of something good and the cause of great blessings.

The blessings of benevolence are immense. That is to say, it may have been nothing more than a single bucket of water, or perhaps a few buckets of water that he drew and poured out to water their sheep. Some narrations mention that the bucket was large and normally required several shepherds to pull it up, yet he drew it up by himself because he was physically strong. He watered their sheep, and that bucket became the key to great good for him—one of the blessings of benevolence, within the framework of Allah's wise arrangement.

When Musa reached Midian and watered the sheep for them, he was in extremely difficult circumstances—essentially starting from nothing. After that, {' withdrew to the shade'} as Allah has said about him. He knew no one in the area to whom he could go for shelter. Hence, he went towards some shade—perhaps the shade of a tree—to sit and rest from the heat of the sun. He was exhausted and hungry and was a stranger without shelter. He was suffering from every kind of hardship: exile, poverty, homelessness, hunger, and fatigue. Despite all these circumstances, he possessed immense trust in Allah. This was clearly reflected in his state. He had great trust in Allah and remained proud of his position—the righteous position for which he had emigrated and endured all those conditions and hardships. He was not regretful. He did not lament what he had lost in terms of comfort and the high status he once enjoyed. Rather, he was inwardly at peace with his new situation because he had taken a rightful and just position. His state was that of someone deeply connected to Allah, trusting in Him, and knowing that what He possesses is far better, greater, and more significant than what others possess. He also knew that being connected to Allah is far superior to being connected to others, such as Firaawn, his power, and his luxuries.

His trust in Allah never wavered, whatever the circumstances, nor did it falter, no matter how great the suffering. He was certain that Allah never abandons His devoted servants. In those difficult circumstances, it never even crossed his mind to return and apologise to Firaawn or to regret the situation he had reached. At that moment, he had reached the very lowest point in his life, having lost everything connected to the means and necessities of living: shelter, homeland, and even the closeness of family. Leaving everything behind, he turned to Allah and earnestly sought help from Him, praying, {'My Lord! I am truly in need of whatever provision You may have in store for me'}. Through this supplication, he turned to Allah, expressing his condition after reaching a state of utter destitution—being in need of every good from Allah and dependent on Him for all things.

From that very situation began the ascending journey that demonstrates that Allah never abandons His devoted servants. This is how the Martyr of the Quran (May Allah be pleased with him) beautifully expressed it: 'How did the ascending journey begin—one that proves that Allah does not abandon His devoted servants?'

Indeed, complete and comprehensive care from Allah came to Musa (PBUH) after he had reached rock bottom. From there began an ascending path of divine care. This is reflected in the Quranic expression in Allah's saying, {'Then one of the two women came to him, walking bashfully'}. The verse begins with 'then' to indicate that this came as a direct result of his supplication and his turning to Allah. Allah prepared a complete transformation in the circumstances of his life, and divine care began to unfold—beginning with what secured for Musa (PBUH) all the basic necessities of life. Foremost among these was security, for he had been fearful. Then came shelter, a home, a wife, livelihood, and work. He was even granted paternal care in those circumstances, and all of this took place in a suitable environment different from the one in which he had previously lived.

Then, one of the two women came to him. The Quran describes her as {'walking bashfully'}, indicating the depth of her modesty even in the way she moved. Modesty is a noble virtue and one of the highest forms of moral excellence. It occupies an important place among virtuous qualities because it encompasses many other noble traits and elevated values. It also reflects refined upbringing and sound moral cultivation. While modesty is important for both men and women alike, it holds particular significance for women. In the noble Prophetic hadith, it is said, 'Modesty is part of faith, and there is no faith for one who lacks modesty.' Thus, modesty holds a profound place in the scale of faith: A person cannot truly be a believer without modesty—even the slightest trace of it.

For the believing person, the foremost aspect of his relationship with Allah is his sense of modesty before Him. This modesty before Allah comes before everything else. It is then reflected in his state, his character, and his dealings with others—in all matters where modesty is required. For this reason, modesty is among the elevated values of faith. At the same time, it is among the values deliberately targeted by Zionist Jewish enemies in their corrupting, destructive, and satanic campaign. They focus particularly on targeting women in matters related to modesty, seeking to strip them of this virtue until they become devoid of it. Once modesty is lost, a person becomes bold in committing shameful acts, scandals, corruption, and vice. Indeed, the matter is closely tied to the degree of modesty a person possesses: The less modesty one has, the more daring one becomes in engaging in disgraceful actions that contradict human values, human dignity, and the values of faith.

The virtue of modesty stands as a powerful barrier against such moral degradation; it relates to a person's sense of shame—grounded in human dignity and faith-based values—towards all disgraceful actions: those connected to immorality, corruption, vice, or offensive behaviour unbecoming to human dignity and moral values. For this reason, the Prophetic hadith states: 'Modesty is part of faith, and there is no faith for the one who lacks modesty.'

In another hadith, the Prophet (PBUH&F) said, 'Verily, Allah loves the modest, the forbearing, and the chaste who refrain from asking people, and He detests the foul-mouthed, the obscene, and the one who is overdemanding.' This is because the foul-mouthed person lacks modesty and has no sense of shame, speaking in vulgar and offensive language from which anyone who respects himself and values his human dignity would refrain. Likewise, the obscene person is bold in engaging in evil deeds, indecency, and disgraceful behaviour.

Furthermore, in another hadith, the Prophet (PBUH&F) said, 'For everything there is a moral quality, and the moral quality of a human being is modesty.' This means that modesty is a distinctly human virtue—one that distinguishes human beings from animals. Animals do not possess this value and act without modesty in all their affairs. For instance, you would never say that a donkey, a monkey, a camel, a cat, or any other animal has modesty. Rather, modesty is a uniquely human value. If a person loses it, they lose one of the most important qualities that distinguishes them as a human being. With faith, this value becomes firmly established in a person. This noble moral trait grows within a person's life and is reflected in their conduct. Thus, it serves as a great hallmark, encompassing the noble moral virtues and refined upbringing that characterised that dignified family.

{'Then one of the two women came to him, walking bashfully'}. This offers an important lesson—pertinent to both men and women, as well as the youth and the rising generation—that they must preserve this noble moral quality. They must also be vigilant against the satanic, corrupting, and misleading soft war waged by the Jewish Zionist movement, which targets this noble virtue as one of the foremost values it seeks to undermine and destroy.

When she approached him, {'She said, “My father is inviting you so he may reward you for watering for us”'}. Even in the manner of her speech, her words were natural and straightforward, entirely consistent with modesty. She simply conveyed her father's message in a clear and respectful manner: {'She said, “My father }—using this confirming expression—{is inviting you so he may reward you for watering for us”'}. In doing so, she respectfully delivered her father's invitation—that he wished to host him and reward him for the kindness he had shown. Here, the chivalry and appreciation of that righteous elderly man are evident: When his daughters informed him of the favour Musa had done for them, he was eager to acknowledge it. This occurred by the grace, guidance, and wise planning of Allah. Nevertheless, He causes goodness to be carried out through the hands of those worthy of it. This highlights a very important lesson: the value of recognising and appreciating kindness. A person should be among those who value benevolence. Thus, he was keen to reward Musa and invited him so that he might recompense him for the favour he had done.

Musa (PBUH&F) went with her and arrived at the home of that righteous elder. Naturally, upon arriving, they became acquainted, and through this introduction, Musa felt reassured by that man and his noble family. For this reason, he recounted his entire story, feeling at ease and trusting in the elder, having observed his noble character and lofty values. Allah says, {'When Musa came to him and told him his whole story'}. After all, a person usually shares his story, concerns, and circumstances with someone he trusts and feels comfortable with.

That righteous elderly man then reassured Musa (PBUH&F), saying, {'Have no fear! You are safe from the wrongdoing people'}. Thus, he first brought him the good news of his safety, for Firaawn had no authority or control in Midian.

That concludes our lecture for today.

We ask Allah (Glory be to Him) to grant us success in seeking what pleases Him. O Allah, have mercy on our virtuous martyrs, heal the wounded among us, set free our captives, and grant us victory. You are the Hearer of Prayer!

Peace be upon you and the mercy of Allah and His blessings.