Here is a woman from a small town called Madyan, from the arid plane of Tabuk, North-West Arabia, known for little, besides her bashfulness. For this, she is bequeathed to one of the greatest Prophets and of the five of firmest in resolve (Ulu al-‘Azm) who wholesome in body and appearance, and complete in the Eyes of His Creator.
Pursued by the Pharaoh for having mistakenly killed a member of the elite Coptic community of Egypt, the fatigued Prophet, Musa (Moses) alayhi asalam found himself in the city of Madyan. Here, he noticed a group of men watering their flocks and standing to one side, were two young women, patiently waiting.
On enquiry, Musa alayhi asalām discovered that they came out to water their own flocks, for their father, who would have otherwise watered on their behalf, was an old and frail man. Despite his weariness, Musa pushed through the crowds and watered for them and they left whilst Musa ‘alayhi asalām took rest in the shade of a tree:
So he watered ˹their herd˺ for them, then withdrew to the shade and prayed, “My Lord! I am truly in ˹desperate˺ need of whatever provision You may have in store for me.”[1]
Just moments later, Musa ‘alayhi asalām spotted one of the two women walking towards him:
“One of them came walking shyly up to him and said, ‘My father invites you so that he can pay you your wage for drawing water for us.’”[2]
The verse can be read in two ways, depending on where one pauses their recitation, either “one of them came walking shyly up to him and said”, or “one of them came walking, shyly she said…” to emphasise both realities shown in this righteous woman’s conduct. Take a moment to reflect on why, out of all other traits or events, her shy conduct and modest speech came as a bold interjection to a story centring on Musa ‘alayhi asalām. We do not actually know much else about her, not even her name!
For though it was her suggestion that Musa ‘alayhi asalām is hired to service her father’s needs, seeing his strength and trustworthiness, she said “my father invites you.” And although you helped us water our flock, it is my father who will reward you.
Today, such bashfulness would often be termed ‘social anxiety’, apprehension, awkwardness or low self-esteem. There is a whole fashion industry that begs to exhibit the woman such that to ‘overcome’ that bashfulness; in her luring smell, pompous make-up and boisterous prance. If not to solicit the attention of ‘the man’ who more often than not, plays the lion’s share in creating such industries, it is to be ‘confident’. It is as she is coerced to react to a society that, in her estimation, inevitably ostracises the modest woman.
And if not enough, many such woman will go on to hold those who wear the Hijāb in disdain and contempt, when the former knows that the latter possesses what is equivalent or often superior, but has nominated modesty. If immodest attire draws confidence, as some claim, surely only a valorous woman can be confident in modest attire.
Here is a woman from a small town called Madyan, from the arid plane of Tabuk, North-West Arabia, known for little, besides her bashfulness. For this, she is eventually bequeathed to one of the greatest Prophets and of the five of firmest in resolve (Ulu al-‘Azm) who wholesome in body and appearance, and complete in the Eyes of His Creator.[3]
The story shows that you need little to none of the modern-world’s ‘means’ to attract a spouse, despite what countless articles and films will tell you. The quality of who you manage to ultimately share your life with is not a function of how uninhibited you are, but of your trust in the Giver:
“My Lord! I am truly in ˹desperate˺ need of whatever provision You may have in store for me.”[4]
To value one’s physical adornment, is to protect that possession, restrict its exposition and discriminate between those worthy of what is prized and those not. The irony is for society to encourage body-flouting, then to expect others to value what they, themselves have undervalued. Bargains come hand in hand with abundance. The moment gold-looking jewellery is exhibited in open markets, one needs not look for a hallmark to know that it is of little worth. Let alone when there is no real demand for partners who live for the attention of others as most will look for those committed to them, and them only.
The less a women exposes to exploitative strangers, the nobler and more elegant is her adornment, and the more apparent are her intrinsic qualities that Feminism (allegedly) yearns to bring to light. This is true value.
Less clothes may draw eyes, but is no more than leering on a façade that simultaneously blinds itself to the human it covers. The one who leers does not give ‘attention’ to a person, but snatches away from that façade what satisfies his (or her) selfish fetishes. There is no altruism or benevolence in leering but reduction and consumption. If ever immodesty was a sign of confidence, surely it could show us the last time it found a man like Musa.
For one’s attention to be called to such a beautiful characteristic in the Qur’ān tells that it is independent of place and time. The Prophet sala Allāhu ʿalayhi wa sallam tells us that:
“Shyness does not bring anything except good.“[5]
References:
[1] Al-Qur’ān 28:24
[2] Al-Qur’ān 28:25
[3] Al-Qur’ān 19:51
[4] Al-Qur’ān 28:24
[5] Bukhāri and Muslim on the authority of ‘Imrān b. Husain rady Allāhu ‘anh
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