النص المفهرس

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Surah Al-Kahf : 18 : 50 -59
أَنَّهُمُ مُّوَاقِعُوُهَا وَلَمُ يَجِدُوْا عَنُهَا مَصُرِفًا ﴿٢°﴾ وَلَقَدُ صَرَّفْنَا فِىُ هُذَا
الْقُرَانِ لِلنَّاسِ مِنْ كُلِّ مَثَلٍ * وَكَأَنَ الْإِنسَانُ اَكْثَرَ شَىْءٍ جَدَلاً ﴿٤﴾
وَمَا مَنَعَ النَّاسَ أَنْ يُؤْ مِنُوّا إِذْجَآءَ هُمُ الْهُدَى وَيَسْتَغْفِرُوْا رَبَّهُمُ إِلَّ أَنْ
تَأْتِيَهُمُ سُنَّةُ الْأَوَّلِيْنَ اوُ يَأْتِيَهُمُ الْعَذَابُ قُبُلاً ﴿٠٥﴾ وَمَا نُرُسِلُ الْمُرُسَلِيْنَ
إِلَّ مُبَشِّرِيْنَ وَمُنْذِرِينَ* وَيُحَادِلُ الَّذِينَ كَفَرُوْا بِالْبَاطِلِ لِيُّدُحِضُوْا بِهِ
الْحَقَّ وَاتَّخَذُوَآ أَيْتِىُ وَمَآ أُنْذِرُوا هُزُوًّا ﴿٥٦﴾ وَمَنُ أَظْلَمُ مِمَّنُ ذُكِّرَ
بِأَيْتِ رَبِّهِ فَاَعُرَضَ عَنُهَا وَنَسِىَ مَا قَدَّمَتُ يَدْهُ ﴿ إِنَّا جَعَلْنَا عَلَى
قُلُوُ بِهِمُ اَكِنَّةً أَنْ يَّفْقَهُوُهُ وَفِىّ اذَانِهِمُ وَقُرَّاءُ وَإِنُ تَدُعُهُمُ إلَى الْهُدى
فَلَنُ يَّهُتَدُوّا إِذَا أَبَدً ﴿٢﴾ وَرَبُّكَ الْغَفُورُ ذُو الرَّحُمَةِ * لَوْيُؤَاخِذُهُمُ بِمَا
كَسَبُوا لَعَجَّلَ لَهُمُ الْعَذَابَ ، بَلُ لَّهُمُ مَّوُعِدٌ لَّنُ يَّجِدُوا مِنْ دُونِهِ
مَوْئِّلاً ﴿٥٨﴾ وَتِلْكَ الْقُرَّى اَهُلَكُنُهُمُ لَمَّا ظَلَمُوْا وَ جَعَلْنَا لِمَهُلِكِهِمُ
مَّوْعِدًا ﴿٠٩﴾
And remember when We said to the angels, "Prostrate
before 'Adam." So, they prostrated themselves, all but
Iblis. He was of the Jinn, so he transgressed from the
command of your Lord. Is it then that you will take him
and his progeny as friends instead of Me while they are
enemy to you? Evil is he as substitute, for wrongdoers.
[50]
I did not make them witness the creation of the heavens
and the earth, nor their own creation. And I am not the
one to take those who mislead as helpers. [51] And the
Day He will say, "Call My 'partners' whom you took as
such." So, they will call them but they will not respond
to them and We will put a place of disaster between
them. [52] And the sinners will see the Fire, so they will
know that they are to fall into it and they will find no
way to bypass it. [53]
And indeed We have explained in this Qur'an every sub-
ject in various ways for the people. And man is most
quarrelsome of all things. [54]

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Surah Al-Kahf : 18 : 50 - 59
And nothing has prevented people from believing when
guidance came to them, and from seeking forgiveness
from their Lord but (their demand) that there should
come to them what used to come to the earlier peoples
or that the punishment should come to them face to
face. [55]
And We do not send the messengers but as bearers of
good tidings and warnings, and those who disbelieve
raise disputes with the false (arguments) so that they
may nullify the truth with it. And they have made My
signs and the warnings given to them a mockery. [56]
And who is more unjust than the one who was reminded
through the signs of his Lord but he turned away from
them and forgot what his own hands sent ahead. And
We have put covers on their hearts so that they do not
understand it, and deafness in their ears. And should
you call them to the right path, even then they will
never ever take to guidance. [57]
And your Lord is the Most Forgiving, the Master of Mer-
cy. If He seizes them for what they did, He would cause
their punishment to come soon. But, for them, there is
an appointed time from which they will never find a re-
fuge. [58]
And these towns We destroyed when they transgressed
and We made an appointed time for their destruction.
[59]
Commentary
The progeny of Iblis, and his descendants and followers
The word: 43, (dhurriyyatah) in verse 50 indicates that Iblis
(Shaitan, Satan) has offspring, and a host of descendants and followers.
Some commentators have said that 'progeny' at this place means 'accom-
plices.' That the Shaitan has offspring from his loins is not necessary.
But, there is a Sahih Hadith which Humaidi has reported in Kitab
al-Jam' bain al-Sahihain on the authority of Sayyidna Salman al-Farisi
. According to his narration, the Holy Prophet ze told him, "do not be-
come like those who are the first to enter the bazaar (shopping centre),
or those who are the last to leave it, for the bazaar is a place where the
Shaitan has his eggs and offspring laid around." This would indicate
that the progeny of Shaitan spreads out in that manner - through what
is laid and hatched by him. After having presented this report, al-Qurtu-

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Surah Al-Kahf : 18 : 60 - 70
bi has said that the Shaitan has accomplices and armies is something es-
tablished by conclusive proofs - and as for the Shaitan having offspring,
a Şahin Hadith has appeared above. Allah knows best.
The statement : ◌ًوَكَانَ الإِنْسَانُ اَكْثَرَ شَىْءٍ جَدَلا (And man is the most quarrel-
some of all things - 54) has been testified through a Hadith narrated by
Sayyidna 'Anas 4% in which the Holy Prophet
has been reported to
have said, "On the day of Qiyamah, a man from among the disbelievers
will be brought forth. He will be asked, 'what was your response to the
messenger We had sent to you?' He will say, 'O my Lord, as for me, I did
believe in You and in Your messenger too and that I obeyed him in
everything I did.' Allah Ta'ala will say, 'here is your book of deeds before
you. All this you say is not there.' This man will say, 'I do not believe in
this book of deeds.' Allah Ta'ala will say, 'what about these angels of
Ours? They used to watch you. They bear witness against you.' This man
will say, 'I do not accept their testimony as well, nor do I know them, nor
have I seen them while I was doing what I did.' Allah Ta'ala will say, 'if
so, this Preserved Tablet (اللوح المحفوظ) is before you. Written here too is
the same thing about you.' He will say, 'my Lord, have You granted me
asylum from injustice or have you not?' Allah Ta'ala will say, 'Of course,
you have your refuge against injustice with Us.' So then, he will say, 'O
my Lord, how can I accept the verdict of those unseen witnesses I am not
familiar with at all? As for me, I can only accept a witness that comes
from my own person.' At that time, his mouth will be sealed, and his
hands and feet will bear witness against his kufr and shirk. After that,
he will be released and thrown into the Hell. (The subject matter of this narra-
tive has been reported in Sahih Muslim, also from Sayyidna Anas 4ge
- al-Qurțubi)
Verses 60 - 70
وَإِذْ قَالَ مُوسَى لِفَتْهُ لَآ أَبْرَحُ حَتَّى اَبْلُغَ مَحُمَعَ الْبَحُرَيْنِ أَوْ أَمُضِىَ
حُقُبًا ﴿.٦﴾ فَلَمَّا بَلَغَا مَجْمَعَ بَيْنِهِمَا نَسِيَا حُوْتَهُمَا فَاتَّخَذَ سَبَيْلَه فِى
الْبَحُرِ سَرَبًا ﴿٦١﴾ فَلَمَّ جَاوَزَا قَالَ لِفَتْهُ أَتِنَا غَدَاءَنَا لَقَدُ لَقِيْنَا مِنْ
سَفَرَنَا هُذَا نَصَبًا ﴿٦٢﴾ قَالَ آَرَءَيْتَ إِذْ آَوَيْنَا إِلَى الصَّخُرَةِ فَإِنِّىُ نَسِيْتُ

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Surah Al-Kahf : 18 : 60 - 70
الْحُوُتَ ﴿ وَمَآ أَنُسْنِيُهُ إِلاَّ الشَّيْطِنُ أَنْ أَذْكُرَهُ، وَاتَّخَذَ سَبَيْلَهُ فِى
الْبَحُرّ عَجَبًا ﴿٦٣﴾ قَالَ ذُلِكَ مَا كُنَّا نَبْغِ، فَارْتَدَّا عَلَىّ اثَّارِهِمَا قَصَصًا
﴿٦٤﴾ فَوَجَدَا عَبْدًا مِّنْ عِبَادِنَآ آتَيْنُهُ رَحُمَةً مِّنُ عِنْدِنَا وَعَلَّمُنْهُ مِنْ لَّدُنَّا
عِلْمًا ﴿1﴾ قَالَ لَهُ مُوسَى هَلُ أَتَّبِعُكَ عَلَى أَنْ تُعَلِّمَنٍ مِمَّا عُلِّمُتَ
رُشُدًا ﴿٦٦﴾ قَالَ إِنَّكَ لَنُ تَسْتَطِيُعَ مَعِىَ صَبْرًا ﴿٦٧﴾ وَكَيْفَ تَصُبِرُ عَلَى
مَالَمُ تُحِطُ بهِ خُبْرًا ﴿٦٨﴾ قَالَ سَتَجِدُنِىّ إِنُ شَآءَ اللّهُ صَابِرًا وَلَا
اَعُصِىُ لَكَ أَمْرًّا ﴿٦٩﴾ قَالَ فَإِنِ اتَّبَعْتَنِىُ فَلاَ تَسْتَلْنِىُ عَنْ شَىْءٍ حَتَّى
أُحُدِثَ لَكَ مِنْهُ ذِكْرًّا ﴿.﴾
And when Musa said to his young man, "I shall not give
up until I reach the meeting point of the two seas or else
I shall go on for years. [60] So, when they reached the
meeting point of the two seas, they forgot their fish and
it made its way into the sea as in a tunnel. [61] When
they went further, he said to his young man, "Bring us
our morning meal; we have, indeed, had much fatigue
from this journey of ours." [62] He said, "You see, when
we stayed at the rock, I forgot the fish. It was none but
Satan who made me forget it to tell you about it - and,
amazingly, it made its way into the sea." [63] He said,
"That was what we were looking for." So they returned,
retracing their footsteps. [64] Then they found one of
Our servants whom We blessed with mercy from Us and
whom We gave knowledge, a knowledge from Our own.
[65] Musa said to him, "May I follow you on (the undertak-
ing) that you teach me a bit of right knowledge you have
been given." [66] He said, "You can never afford to keep
patient while with me. [67] And how would you keep pa-
tient over something your comprehension cannot
grasp?" [68] He (Musa) said, "You will find me patient, if
Allah wills, and I shall not disobey any order from you."
[69] He said, "Well, if you follow me, do not ask me about
anything unless I, on my own initiative, tell you about
it." [70]
Commentary
In the description of this event referred to in:ُوَإِذْ قَالَ مُؤُسى لِفَتْه (And

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Surah Al-Kahf : 18 : 60 - 70
when Musa said to his young man), the opening sentence of verse 60,
Musa' means the famous prophet, Musa son of 'Imran LJI 4le . The at-
tribution of this event to some other Musa by Nawf al-Bakali has been
sternly refuted by Sayyidna 'Abdullah ibn 'Abbas e as reported in the
Şahi of al-Bukhari.
As for the word: (fata), it literally means a young man. When this
word is used as attributed to a particular person, it carries the sense of
his attendant or servant because it is usually a young and strong man
who is taken in for this kind of service in order that he could handle all
sorts of jobs. Incidentally, it also happens to be an article of good Islamic
etiquette that a servant or attendant should be addressed nicely, either
by his name, or an appellation such as 'young man.' The ground rule is
that even servants are not to be addressed as servants. At this place, the
attribution of 'fata' is to Sayyidna Musa Meel, therefore, it means Sayyid-
na Musa's attendant in service. It appears in Hadith narratives that the
name of this attendant was Yusha' son of Nun, son of Ifra'im, son of
Yusuf Seal. Some narratives identify him as the maternal nephew of
Sayyidna Musa . But, no categorical decision can be taken in this
matter. As for his name being Yusha' ibn Nun, that much stands proved
on the authority of sound narratives. However, there is no proof for the
rest of the antecedents. (Qurțubi)
The word : ◌ِمَجُمَعَ الْبَحُرَيْن (majma' al-bahrayn) literally means every such
place where two waters meet - and it is obvious that they are many all
around the world. Exactly which place is meant by 'majma' al-bahrayn'
in this context? Since the Qur'an, and Hadith have not pinpointed it
precisely, therefore, sayings of commentators differ in terms of traces
and contexts. According to Qatadah, it signifies the meeting point of the
seas of Faris (Persia) and Rum. Ibn 'Ațiyyah has identified a place near
Azerbaijan. Some point out to the confluence of the Gulf of 'Aqabah in
Jordan and the Red Sea (Sharm ash-Shaykh). Some others have said
that this place is located in Tanjah (Tangiers in North Africa). Sayyidna
'Ubayy ibn Ka'b 4
reports that it is in Africa. Suddiyy gives its location
in Armenia. Some give its location at the meeting point of the sea of
Andulus (Gibraltar) and the Great Ocean (Atlantic). Allah knows best.
However, this much is clear that Allah Ta'ala had told Sayyidna Musa
Sell the fixed geographical location of this place towards which he had

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Surah Al-Kahf : 18 : 60 - 70
made his journey. (Qurțubi)
The Story of Sayyidna Musa (Moses) and Al-Khadir (Elias)
Details of this event appear in the Şahin of al-Bukhari and Muslim.
There, according to a narration of Sayyidna Ubaiyy ibn Ka'b see, the
Holy Prophet
has been reported to have said: "Once when Musa Xl
rose to address his people, the Bani Isra'il, those present there asked
him, 'of all human beings, who is the foremost in knowledge?' Since (in
the knowledge of Sayyidna Musa Sea there was no one more knowledge-
able than himself) therefore, he said, 'I am the foremost in knowledge.'
(Allah Ta'ala has His special ways of grooming prophets close to Him,
therefore, this statement was not welcome. The etiquette of the situation
demanded that he should have resigned his answer to the ultimate
knowledge of Allah and said that 'Allah alone knows as to who is the
foremost in knowledge among His entire creation'). So, the answer given
by Musa Seal brought displeasure from Allah Ta'ala and to him it was re-
vealed: 'Present on the meeting point of the two seas, there is a servant
of Ours. He is more knowledgeable than you.' (When Musa al came to
know this, he submitted before Allah Ta'ala that it was incumbent on
him to travel and learn from the person who is superior to him in knowl-
edge). So, he said: 'O Allah, tell me where to find him.' Allah Ta'ala said,
'put a fish in your basket and travel in the direction of the meeting point
of the two seas. When you reach the place where this fish disappears,
that shall be the place where you meet that servant of Ours.' As com-
manded, Musa Neel put a fish in the basket and set out. His attendant,
Yusha' ibn Nun was also with him. During the course of travel, they
reached a rock where they lied down resting their heads against it. All of
a sudden, on that spot, the fish moved, left the basket and went into the
sea. (With this miracle of the fish coming alive and slipping out into the
sea, yet another miracle unfolded when) Allah Ta'ala stopped the flow of
water currents all along the way the fish took into the sea making the
place like a tunnel into the sea. (Yusha' ibn Nun witnessed this extraor-
dinary event while Musa Se was asleep). When he woke up, Yusha' ibn
Nun forgot to mention this strange happening before him and resumed
their journey onwards from there. They traveled for a whole day and
night. When came the morning of the next day, Musa Meel asked his com-
panion of the journey, 'bring us our morning meal. We have, indeed, had

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Surah Al-Kahf : 18 : 60 - 70
much fatigue from this journey of ours.' The Holy Prophet
said that
(as Divinely arranged) Musa Aos felt no fatigue at all before that, so
much so that he had over-traversed the spot where he had to reach. It
was only when Musa del asked for his morning meal that Yusha' ibn
Nun recalled the fate of the fish, tendered his excuse for having forgotten
to mention it for the Satan had made him forget about the need to report
this matter to him earlier. After that, he disclosed that the dead fish had
come alive and gone into the sea in an amazing manner. Thereupon,
Musa Xell said: 'that was what we were looking for.' (That is, the place
where the fish comes alive and disappears was the desired destination).
So they turned back that very instant and took the same route they
had taken earlier in order to find the spot they were looking for. Now,
when they reached the familiar rock, they saw that someone was lying
there covered with a sheet from the head down to the feet. Musa el
(taking things as they were) offered the greeting of salam. Al-Khadir
el asked, 'where in the world does this 'salam' come from in this (unin-
habited) wilderness?' Thereupon, Musa & said, 'I am Musa.'
Al-Khadir & asked, 'Musa Bani Isra'il?' He confirmed, 'Yes, I am
Musa Bani Isra'il. I have come here to ask you to teach me the knowl-
edge Allah has given to you specially.'
Al-Khadir & said, 'you will be unable to remain patient with me. O
Musa, there is a knowledge Allah has given to me and which you do not
have while there is a knowledge which Allah has given to you which I do
not have.' Musa el said, 'if Allah wills, you will find me patient. I shall
not disobey you in any of your orders.'
Al-Khadir Se
said, 'If you are to be with me, do not ask me about
anything unless I tell you about it first.'
After having said this, they started walking by the shore. Then came
a boat. A ride was negotiated. The boat people recognized al-Khadir Sel
and let them come on board free of any charges. No sooner did he step
into the boat, al-Khadir del forced out a panel of the boat with the help
of an axe. Musa Sekell could not restrain himself. He said, "These people
gave us a free ride on the boat. This is what you did to them in return.
You tore their boat apart so that they would drown. You have really
done something very bad.' Al-Khadir Mal said, 'Did I not tell you before

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Surah Al-Kahf : 18 : 60 - 70
that you will be unable to remain patient with me?' Thereupon, Musa
offered his excuse that he had forgotten his promise and requested
him not to take him to task on his act of inadvertent omission.
The Holy Prophet 9, after relating this event, said, "The first objec-
tion raised by Musa al against al-Khadir Mal was activated by forget-
fulness, the second as a condition and the third by intention. (Mean-
while) a bird came, sat down on the side of the boat and took out a
beak-full of water from the sea. Thereupon, addressing Musa &gel,
al-Khadir Mell said, "even the combined knowledge of the two of us,
yours and mine, cannot claim a status against Divine knowledge that
could be compared even with the water in the beak of this bird as related
to this sea."
Then, having disembarked from the boat, they started walking on
the shore. All of a sudden, al-Khadir Mes saw a boy playing with other
boys. Al-Khadir &&ell killed the boy with his own hands. The boy died.
Musa del said, 'you took an innocent life unjustly. Indeed, this was a
grave sin you committed.' Al-Khadir
said, 'Did I not tell you before
that you will be unable to remain patient with me?' Musa de noticed
that this matter was far more serious than the first one. Therefore, he
said, 'if I question you after this, you will be free to remove me from your
company. As far as I am concerned, you have reached the limit of ex-
cuses from me.'
After that, they started walking again until they passed by a village.
They requested the village people to house them as guests. They refused.
In this habitation, they noticed a wall that was about to collapse. Al-Kha-
dir &de made it stand straight with his own hands. Surprised, Musa
dell said, 'we requested their hospitality. They refused. Now you did
such a big job for them. If you wished, you could have charged wages
from them to do it.'Al-Khadir الشيخة said, "َهذَا فِرَاقُ بَيْنِىُ وَبَيْنِك '(It means that
the condition now stands fulfilled, therefore, time has come for you and
me to part company).
Then, after telling Musa &cd the reality behind the three events,
Al-Khadir الشَّهَا said: ذلِكَ تَأُوِيُّلُ مَالَمُ تَسُطِعُ عَلَيْهِ صَبْرًا which means: "That was the
reality of the events over which you were unable to remain patient.'

627
Surah Al-Kahf : 18 : 60 - 70
Once he had narrated this entire event, the Holy Prophet "
said, "I
wish Musa Med could have remained more patient so that we would
have come to know more about the two of them."
This lengthy Hadith appears in the Sahih of Al-Bukhari and Muslim
in a manner that it establishes three things. It clearly mentions the
name of Sayyidna Musa Mal as Musa Bani Isra'il, the name of his young
companion during the travel as Yusha' ibn Nun and the name of the
'servant of Allah' to whom Sayyidna Musa 4
ge was sent towards the
meeting point of the two seas as Al-Khadir. Now, from this point
onwards, we shall take up the verses of the Qur'an, and explain their
sense.
Some rules of the road and a model of high prophetic
determination
لاَ أَبْرَحُ حَتَّى أَبْلُغَ مَحُمَعَ الْبَحُرَيْنِ أَوُ اَمُضِىَ حُقُبًا :60 The first statement made in verse
("I shall not give up until I reach the meeting point of the two seas or
else I shall go on for years") was from Sayyidna Musa all as addressed
to his traveling companion, Yusha' ibn Nun. The purpose was to inform
him about the direction and destination of the intended journey. This too
releases a refinement in manners for he was taking the necessary steps
to orient his companion and attendant with the knowledge of things es-
sential for the journey. Proud and arrogant people just do not regard ser-
vants and attendants worth addressing, nor would they pass on any in-
formation to them about a projected journey.
The word: Q (huquba: years) is the plural of: && (huqbah).
According to lexicographers, huqbah is a period of eighty years. Some
add more years to this definition. The truth of the matter is that huqu-
bah refers to a long period of time. There are no set limits about it. Here,
Sayyidna Musa Adell has told his companion on the trip that he has to
reach a particular place at the meeting point of the two seas. There he
must reach as commanded by Allah Ta'ala and that he was determined
to continue his journey until he reaches that destination no matter how
long the journey takes. When ready to obey the command of their Lord,
this is a model of high determination exhibited by prophets.
Precedence of Sayyidna Musa Xes over Al-Khadir dal, his up-
bringing and miracles
In the next verse, it was said:

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Surah Al-Kahf : 18 : 60 - 70
فَلَمَّا بَلَغَا مَجُمَعَ بَيْنِهِمَا نَسِيَا حُوْتَهُمَا فَاتَّخَذَ سَبَيْلَهُ فِى الْبَحُرِ سَرَبًا
So, when they reached the meeting point of the two seas, they
forgot their fish and it made its way into the sea as in a tunnel
- 61.
Before we explain the nature of the extraordinary happening there, it is
appropriate to first refer to the distinct position bestowed upon Sayyidna
Musa Scel in the comity of prophets. This has been mentioned explicitly
in the Qur'an, and Sunnah. The special distinction of having conversed
with Allah Ta'ala is his hallmark. With al-Khadir &well, the matter is dif-
ferent. To begin with, the very fact of his being a prophet has been debat-
ed. Even if his prophet-hood (nubuwwah) is acknowledged, he does not
hold the station of a messenger (Rasul) of Allah. Neither is he credited
with a Book, nor does he have a distinct community of followers. There-
fore, considering all related aspects, Sayyidna Musa & has marked
precedence over al-Khadir &Cel. But, Allah Ta'ala has His own wise
ways to help those close to Him perform better. He would not let the
least want or short coming go uncorrected and not amended. This pro-
cess of reform at the highest level would even bring serious displeasure
from Allah and it is through an equally serious measure that they are
made to repair for it. This whole story reflects the same mode of person-
al training. By saying: U (ana: I), he had said: 'I am the foremost in
knowledge.' Allah Ta'ala did not like it. So, as a measure of warning, he
was given the whereabouts of a servant who had a field of knowledge
specially given to him by Allah. This Sayyidna Musa Mal did not have.
Though the knowledge of Sayyidna Musa & was far higher in rank
than that given to him, but the truth of the matter was that Sayyidna
Musa Sca just did not have it. On the other side, Allah Ta'ala had
blessed Sayyidna Musa Meal with an intense desire to seek knowledge.
As soon as he smelt the scent of knowledge elsewhere too, knowledge
that he did not have, he was all set to go for it traveling like an ardent
student and it was Allah Ta'ala Himself that he turned to for the ad-
dress of that servant of His (al-Khadir &dl). Now, there is something
worth pondering at this point. Had it been the will of Allah Ta'ala that
Musa Med should meet al-Khadir Sul at that spot, He could have ar-
ranged that easily. Or, if Sayyidna Musa & himself was Divinely des-
tined to travel, he could have been given a clear address to help him
reach it without any botheration. But, what happened here was differ-

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Surah Al-Kahf : 18 : 60 - 70
ent. The address given to him was far from being precise - 'when you
reach the place where the dead fish stirs and disappears, that will be the
place you will find Our servant.'
Just about what this Hadith of the Sahih al-Bukhari proves is that
the command to put a fish in their basket came from Allah Ta'ala. Bey-
ond that, it is not known whether the order was to carry a fish for eating
or that it was to be carried as separate from what was to be eaten. Both
probabilities exist. Therefore, some of the commentators said that this
grilled fish was put in to eat and, during the course of the journey, the
two travelers kept eating out of it as well. Eaten thus was almost half of
it. After that, miraculously enough, this grilled and half-eaten fish came
alive and went into the sea.
Ibn 'Atiyyah and many others also observed that this fish kept sur-
viving in the world as a matter of miracle and there were those who even
saw that it had only one side intact while the other was eaten. Ibn 'Atiyy-
ah has also put his personal sighting on record. (Qurțubi)
And there are other commentators who have said that the command
was to put a fish in a basket separate from that for food. The fish was
put as commanded. Here too, at least this much is definite that the fish
was dead. Its stirring up, becoming alive and going into the sea was
nothing but a miracle.
We have said a little earlier that the address of al-Khadir & was
left imprecise in a manner that it would not remain easy to pinpoint it.
Obviously, this too was nothing but a trial and test for Sayyidna Musa
Sal. As though this was not enough, the scenario of an additional test
was activated for them when they had reached the exact spot but forgot
the fish. In the verse of the Qur'an, this act of forgetting has been attrib-
uted to Sayyidna Musa Me and his companion both: 4 (3 (they for-
got their fish - 61). But, as regards the story proved from the Hadith of
al-Bukhari, it seems to indicate that Sayyidna Musa de was asleep
when came the time for the fish to become alive and go into the sea. This
extraordinary event was witnessed by Yusha' ibn Nun only and he had
intended that he would relate it to Sayyidna Musa & as soon as he
woke up. But, soon after that happened, Allah Ta'ala cast a state of obliv-
ion on him and he forgot to do that. If so, the attribution of forgetfulness
to both of them would be similar to the statement of the Qur'an: Lait

630
Surah Al-Kahf : 18 : 60 - 70
-Here it has been said that pearl and coral are ex .55:22 - اللُّوُلُؤُ وَالْمَرْجَانُ
tracted from both sweet and brackish waters - although, these are col-
lected from the later only. But, saying something like this in usage is
common. Then it is also possible that since both respected elders had for-
gotten to take this fish along with them as far as the journey from that
point onwards was concerned. Therefore, forgetfulness was attributed to
both.
Nevertheless, this was yet another test. After having reached the pro-
jected destination, the fish came alive and disappeared into the sea. The
reality had unfolded and the place was pinpointed. But, that was not the
end. The seeker of truth had to undergo yet another test. Therefore, for-
getfulness overtook both of them and it was only after having traveled
one day and one night more that they realized hunger and fatigue. This
was the third test, because any realization of fatigue and hunger should
have naturally come earlier than that. If they had recalled the fish at
that earlier time and place, they would have not suffered from such a
long additional journey. But, such was the will of Allah Ta'ala that they
had to face a little more of hardship. It was only after having gone
through the grind of such a long journey that they felt hungry and
thirsty and there it was that they remembered the fish and found out
that they had come far ahead of their desired destination. Therefore,
they returned back on the same footprints they had left earlier.
The first mention of the fish going into the sea was made through the
word: ( (saraba - 61). Sarab means a tunnel that is dug to open up a
passage through the mountains or an underground subway in cities.
This tells us that the fish when it went into the sea had a tunnel-like
passage forming itself in whatever direction it moved. Water currents
did not obstruct its passage at all, rather left it open - as made explicit
by the narrative from the Sahih of al-Bukhari. The second time, when
Yusha' ibn Nun related this event before Sayyidna Musa Seal after their
وَاتَّخَذَ سَبيْلَهُ فِى الْبَحُر عَجَبًا :long journey, it was done in the following words
(and, amazingly, it made its way into the sea - 63). There is no contradic-
tion between the two, because the incidence of a tunnel forming itself
into the sea was by itself an extraordinarily amazing event.
About al-Khadir Ses and the issue of his prophet-hood
Though the name of the person concerned in this event has not been
mentioned in the Qur'an - in fact, he has been called: عَبْدًا مِنْ عِبَادِنَا (a ser-

631
Surah Al-Kahf : 18 : 60 - 70
vant from among Our servants - 65) - but, in the Hadith of Şahin al-Buk-
hārī, his name has been given as: yJi (al-Khadir). Literally, it means
green, verdant. Giving the reason for his name being al-Khadir, commen-
tators at large say that grass would grow at the spot where he would sit,
no matter what the nature of the land. It would just turn green. The
Qur'an has also not made it clear whether al-Khadir See was some
prophet, or was one of the men of Allah. But, in the sight of the majority
of religious scholars, the proof of his being a prophet is embedded within
the events mentioned in the Qur'an. There is a reason for it. Some of the
proved events during this journey that issued forth from al-Khadir Sel
are absolutely counter to the Shari'ah and there can be no exemption
from an injunction of the Shari'ah except under the authority of a Divine
revelation, something restricted to a prophet and messenger of Allah. A
waliyy (man of Allah) could also come to know something either through
Kashf (illumination) or Ilham (inspiration). But, that is not an authority
to prove a rule of Shari'ah. No injunction of the externally codified
Shari'ah can be changed on that basis. Therefore, it stands established
that al-Khadir Mes was a prophet and messenger of Allah. Given to him
were some of those particular injunctions, injunctions that were counter
to the codified Shari'ah. Whatever he did, he did under the authority of
this excepted injunction. He himself has attested to that in the sentence
of the Qur'an saying: ◌ُوَمَا فَعَلْتُهُ عَنْ آَمُرى (and I did not do it under my author-
ity - 82) that is, did it under Divine authority.
In short, according to the majority of religious scholars of the Muslim
community, al-Khadir &del too is a prophet and messenger. But, it was
an imperative of creation that some duties were assigned to him from Al-
lah. The knowledge given to him related to these very duties. Of this
Sayyidna Musa Ma had no information, therefore, he objected. This sub-
ject has been dealt with in Tafsir al-Qurtubi, al-Bahr al-Muhit of Abu
Hayyan and in most commentaries variously.
It is not lawful for any waliyy or man of Allah to contravene the
injunction of codified Shari'ah
Right from here we learn that there is no shortage of ignorant and
misguided Sufis who give a bad name to Tasawwuf. The likes of them
would say that Shari'ah is something else and Tariqah is something
else. There are many things taken as haram in the Shari'ah, but they

632
Surah Al-Kahf : 18 : 60 - 70
are permissible in the Tariqah. Therefore, even if you see a waliyy (man
of Allah) involved in a major sin openly and clearly, you cannot raise an
objection against him! This is heresy, flagrant and false. No waliyy, no
man of Allah anywhere in this world can be taken on the analogy of
al-Khadir Meel, nor can any act contrary to the codified Shari'ah issuing
forth from him be called permissible.
Following the teacher is incumbent on the student
In verse 66:هَلُ أَتَّبِعُكَ عَلَى أَنُ تُعَلِّمَنِ مِمَّا عُلِّمُتَ رُشُدًا ,Sayyidna Musa الشيقة, de-
spite being a prophet and messenger of great resolve, has most reveren-
tially requested al-Khadir Med if he could follow him to learn his knowl-
edge from him. This tells us that the etiquette of acquiring knowledge is
nothing but that the student should show respect for the teacher and fol-
low him (as an individual who is eager to learn) - even if the student hap-
pens to be superior to his teacher. (Qurțubi, Mazhari)
It is not permissible for an 'Alim' of the 'Shari'ah' to patiently
bear what is contrary to the Shari'ah
By saying : إِنَّكَ لَنْ تَسْتَطِيعَ مَعِىَ صَبْرًا وَكَيْفَ تَصُبرُ عَلَى مَالَمُ تُحِطُ به حُبُرًا (You can never
be able to keep patient while with me. And how would you keep patient
over something your comprehension cannot grasp? - 67, 68), al-Khadir
Ses was telling Sayyidna Musa Me about the fact and the reason why
he would be unable to keep patient with him. He knew nothing about
the reality of the thing. What he meant was that the nature of knowl-
edge given to him was different from the knowledge of Sayyidna Musa
Skall, therefore, things he did would appear to be objectionable in his
sight, until he himself was to apprise him of their reality. Thus, the ob-
jections he would raise against such actions would be triggered by the
dictates of his mission as a prophet.
Since Sayyidna Musa See was ordered to go to and learn from
al-Khadir le
by none but Allah Ta'ala, therefore, he was initially at
peace with himself hoping that nothing he did would really be counter to
the Shari'ah - though, he may not understand it externally. So, he pro-
mised to keep patient. Otherwise, the making of such a promise is not
permissible for any 'Alim of Din. But, later on, overtaken by his strong
sense of honor relating to the Shari'ah, he forgot about this promise.
The first event was really not that serious. That the boat people

633
Surah Al-Kahf : 18 : 60 - 70
would suffer from financial loss or the boat may sink remained at the
level of an impending danger only - which stood removed later on. But,
in the case of the event that took place thereafter, Musa Sell did not
even make that promise of not objecting. In fact, when he saw the inci-
dent of a boy having been killed, he objected vehemently and did not
offer any excuse whatsoever for his objection either. He simply said if he
came up with an objection next time, al-Khadir && would have the
right of not keeping him in his company. The underlying logic was that
no prophet and messenger of Allah can bear by seeing things being done
against the norms of the Shari'ah and yet maintaining a stance of peev-
ish patience. However, this was a unique situation. There were proph-
ets on both sides. Therefore, the reality unfolded. It finally turned out
that these fragmentary events were exempted for al-Khadir al from
the purview of the general rules of the Shari'ah. Whatever he did, he did
only in accordance with the dictates of the Divine Wahy (revelation).
(Mazhari)
Basic difference in the knowledge of Sayyidna Musa Sea and
al-Khadir : Resolution of an apparent dichotomy
Naturally, a question arises here. We see that, according to the expla-
nation of al-Khadir Meel, the nature of the knowledge given to him was
different from that of the knowledge of Sayyidna Musa &gal. Now, when
both these two areas of knowledge were given by Allah Ta'ala alone, why
did this contradiction and difference show up in their two respective in-
junctions? Qadi Thanaullah of Panipat has given a research-based an-
swer to this question in his Tafsir Mazhari. It is the closest to being
right and appealing. Given below is a gist of what I understand from his
presentation:
"The blessed souls Allah Ta'ala honors with His revelation and proph-
et-hood are generally those who are entrusted with the mission of mak-
ing people better. Sent to them is a Book and Shari'ah which offer princi-
ples and rules that serve as blueprints of guidance and betterment for
the creation of Allah. Blessed prophets and messengers mentioned in the
noble Qur'an as such were all assigned with the mission of Law and Re-
form. To this related the Revelation they received. But then, there are
services essential to the realm of creation (takwin) as well. Generally, ap-
pointed to take care of these are the angels of Allah. However, Allah

634
Surah Al-Kahf : 18 : 60 - 70
Ta'ala has specifically chosen some from among the group of prophets
also in order to carry out the services of takwin (whereby the decisions of
Allah's will relating to the managment of His creation are enforced).
Al-Khadir & belongs to this very group. These imperatives of takwin
relate to minor incidents and events, that a certain person should be
saved from getting drowned, or someone should be killed, promoted or de-
moted or subdued. These matters do not relate to common people at all,
nor are they addressed by these imperatives. In such events of minor con-
sequences, one may confront some of those situations where killing a per-
son is against the religious law. But, under the imperative of creation,
that particular event has been exempted from the general religious law
and the act has been made permissible for the person who has been ap-
pointed to carry out this imperative of takwin. Under such conditions,
the experts of religious law are not aware of this exempted injunction
and are compelled to call it 'haram' (unlawful) and the person who has
been exempted from this law under the imperative of takwin remains in
the right in his own place.
In short, wherever such a contradiction is perceived, it is no contra-
diction in the real sense. It is simply the exemption of some minor events
from the general religious law. In al-Bahr al-Muhit, Abu Hayyan said:
الجمهور على ان الخضر نبى وكان علمه معرفة بواطن قد او حيت اليه وعلم موسى
الاحكام والفتيا بالظاهر
The majority holds Al-Khadir
to be a prophet and his
knowledge was the gnosis of (the inner dimensions of the hu-
man) self which was revealed to him and the knowledge of
Musa Seal was of the injunctions and rulings on the apparent.
(Al-Bahr al-Muhiț, p. 147, v. 6)
For the aforesaid reason, it is also necessary that this exemption
should take effect through revelation to a prophet. The Kashf (illumina-
tion) and Ilham (inspiration) of some Waliyy (man of Allah) are never
sufficient to make such an exemption effective. This is the reason why
the act of al-Khadir Mal in killing a boy apparently without a just rea-
son was haram (unlawful) in the sight of the Shari'ah which rules on the
apparent. But, as for al-Khadir &Cel, he was appointed to do that while
exempted from this law as an imperative of creation (takwin). Taking
the Kashf and Ilham of some non-prophet on the analogy of al-Khadir

635
Surah Al-Kahf : 18 : 71 - 78
Sel and thereby taking something haram (unlawful) to be halal (lawful)
- as popular among some ignorant Sufis - is totally anti-religion and cer-
tainly, a rebellion against Islam.
Ibn Abi Shaibah reports an event relating to Sayyidna Ibn 'Abbas
by saying that Najdah Haruri (a Kharijite) wrote a letter to Sayyidna
Ibn 'Abbas and asked as to how did al-Khadir Meel kill a minor boy when
the Holy Prophet
has prohibited the killing of minors. Sayyidna Ibn
'Abbas answered his letter by saying, 'if you were to receive the same
knowledge about some minor as was received by Sayyidna Musa's 'man
of knowledge' (that is, al-Khadir &gel), the killing of a minor would
become permissible for you too!' What he meant was that al-Khadir Stel
had received his knowledge about it only through revelation exclusive to
a prophet. That nobody can have now because prophet-hood has ended.
There is to be no prophet after the Last among Prophets, that is,
Muhammad al-Mustafa , who could have through revelation
knowledge about some particular person to have been exempted under
Divine command in the case of such events. (Mazhari)
From this event too, the real thing becomes clear, that is, no one
other than a revelation-receiving prophet has the right to declare anyone
as exempted from any Islamic legal injunction.
Verses 71 - 78
فَانُطَلَقَاءَه حَتَّى إِذَا رَكِبَا فِى السَّفِيْنَةِ خَرَقَهَا ﴾ قَالَ آخَرَقْتَهَا لِتُغْرِقَ
اَهُلَهَاَ لَقَدُ جِئْتَ شَيْئاً إِمُرًّا ﴿٧١﴾ قَالَ أَلَمُ أَقُلُ إِنَّكَ لَنْ تَسْتَطِيْعَ مَعِىَ
صَبْرًا ﴿ ٢﴾ قَالَ لاَ تُؤَاخِذُنِىُ بمَا نَسِيتُ وَلاَ تُرُهِقُنِىُ مِنْ أَمْرِىُ عُسُرًا
﴿٧٣﴾ فَانْطَلَقَا رَفه حَتَّى إِذَا لَقِيَا غُلْمًا فَقَتَلَهُ " قَالَ أَقَتَلُتَ نَفْسًا زَكِيَّةً
بِغَيْرِ نَفْسٍ ﴿ لَقَدُ جِئْتَ شَيْئًا نُّكُرًا ﴿٤﴾ قَالَ الَمُ أَقُلُ لَّكَ إِنَّكَ لَنْ
تَسْتَطِيعَ مَعِىَ صَبْرًا ﴿٢٥﴾ قَالَ إِنْ سَأَلْتُكَ عَنْ شَىْءٍ بَعُدَهَا فَلاَ
تُصْحِبُنِىُّ ◌ٌ قَدُ بَلَغْتَ مِنْ لَّدُنِىُ عُذْرًا ﴿٧٦﴾ فَانْطَلَقَا نَ حَتّى إِذَا آتَيَاً
أَهْلَ قَرْيَةِ اسْتَطْعَمَآ آَهُلَهَا فَابَوْا أَنْ يُضَيّفُوُهُمَا فَوَجَدَا فِيُّهَا جِدَارًا

636
Surah Al-Kahf : 18 : 71 - 78
يُرِيدُ أَنْ يَّنْقَضَّ فَأَقَامَه؛ ﴿ قَالَ لَوْ شِئُتَ لَتَّخَذُتَ عَلَيْهِ آَجُرًا ﴿٧٧﴾ قَالَ
هُذَا فِرَاقُ بَيْنِىُ وَبَيْنِكَ : سَأُنَبِئُكَ بِتَأْوِيْلِ مَالَمْ تَسْتَطِعُ عَلَيْهِ صَبْرًا
So, they both moved ahead until when they boarded the
boat, he broke it. He (Musa) said, "Did you break it that
you drown its people? You have done something terrible
indeed." [71] He said, "Did I not tell that you can never be
able to keep patient while with me?" [72] He (Musa) said,
"Do not hold me accountable for what I forgot. And do
not burden me with something difficult in this matter of
mine." [73]
So, they moved ahead until when they met a boy, he
killed him (the boy). He (Musa) said, "Did you kill an in-
nocent person in retaliation of nobody? You have done
something abominable indeed." [74] He said, "Did I not
tell you that you can never be able to keep patient while
with me?" [75] He (Musa) said, "If I ask you about someth-
ing after this, do not allow me your company. You have
now reached a point where you have a valid excuse
from my own side (to do so)." [76]
Then, they moved ahead until they came to the people
of a town; they asked its people for food and they re-
fused to host them. Then, they found there a wall tend-
ing to fall. So he set it right. He (Musa) said, "Had you
wished, you could have charged a fee for it." [77] He said,
"Here is the point of parting ways between me and you. I
shall now explain to you the reality of things about
which you could not remain patient. [78]
Commentary
It was said in verse 71:أَحَرَقْتَهَا لِتُغُرقَ آَهُلَهَا (Did you break it that you drown
its people?). About it, it appears in the Hadith of the Sahihs of
al-Bukhari and Muslim that al-Khadir Meel had dislodged a plank of the
boat with an axe because of which there was a danger that water would
fill up the boat and it would capsize. Therefore, Sayyidna Musa Seal had
objected to it. But, according to historical reports, water did not fill into
this boat. This may have happened either because al-Khadir & had
somehow repaired it himself soon after - as in a report carried by al-Ba-
ghawi according to which al-Khadir & had replaced the plank with

637
Surah Al-Kahf : 18 : 79 - 82
glass. Or, water just did not enter the boat in the manner of a miracle.
However, the context of the Qur'an by itself is telling us that the boat
did not capsize - something which supports these reports.
We now move to the sentence: حَتّى إِذَا لَقِيَا غُلامًا (until when they met a
boy -74). The word: S (ghulam) in the text is used for a minor boy in the
Arabic usage. This boy killed by al-Khadir && was a minor - as corrobo-
rated by Sayyidna Ibn 'Abbas de and most commentators. Further on,
when the words: 45) ta (innocent person) were used for him, that too
supports the view that he was a minor. The reason is that 4; (zakiyyah)
means 'free of sin' and it can be either the attribute of a prophet or a
minor child who faces no accounting for what is done by him and no sin
is written in his Book of Deeds.
The habitation mentioned in: as Jal (the people of a town - 77) which
Sayyidna Musa al and al-Khadir
passed through and whose in-
habitants refused to host them was Antakiah, as in the report of Sayyid-
na Ibn 'Abbas 4gb, and Aikah, as in the report of Ibn Sirin. It has also
been reported from Sayyidna Abu Hurairah 4
that it was some habita-
tion of al-Andulus (Spain) (Mazhari). Allah knows best.
Verses 79 - 82
أَمَّا السَّفِيَّنَةُ فَكَانَتُ لِمَسْكِيْنَ يَعُمَلُوُنَ فِى الْبَحُرِ فَرَدُتُّ اَنُ اَعِيْبَهَا
وَكَانَ وَرَآءَ هُمْ مَّلِكٌ يَّأُخُذُكُلَّ سَفِيْنَةٍ غَصْبًا ﴿٩﴾ وَأَمَّا الْغُلْمُ فَكَانَ
◌َبَوْهُ مُؤْمِنَيْن فَخَشِيْنَآ أَنْ يُّرُهِقَهُمَا طُغْيَانًا وَّكُفُرًا ﴿٨٠ٌ﴾ فَاَرَدْنَآ آَنُ
يُّبْدِلَهُمَا رَبُّهُمَا خَيْرًا مِّنْهُ زَكُوةً وَاقْرَبَ رُحُمًا ﴿٨١﴾ وَأَمَّا الْجِدَارُ
فَكَانَ لِغُلْمَيْنِ يَتِيُمَيْنِ فِى الْمَدِيْنَةِ وَكَانَ تَحْتُهُ كَتْرٌ لَّهُمَا وَكَانَ
أَبُوُهُمَا صَالِحًا فَاَرَادَ رَّبُّكَ آَنْ يَُّلُغَا أَشُدَّ هُمَا وَيَسْتَخُرجَا كَنُزَهُمَا
سَّ رَحُمَةً مِّنُ رَّبِّكَ: وَمَا فَعَلْتُهُ عَنْ أَمْرِىُ + ذلِكَ تَأْوِيُّلُ مَالَمُ تَسُطِعُ
bE
عَّلَيْهِ صَبُرًّا ﴿٨٢﴾
As for the boat, it belonged to some poor people who
worked at sea. So I wanted to make it defective as there

638
Surah Al-Kahf : 18 : 79 - 82
was a king across them who used to take every boat by
force. [79] And as for the boy, his parents were believers.
We apprehended that he would impose rebellion and in-
fidelity upon them. [80] We, therefore, wished that their
Lord would replace him with someone better than him
in piety and more akin to affection. [81] And as for the
wall, it belonged to two orphan boys in the city and
there was beneath it a treasure for them, and their
father was a pious man. So your Lord willed that they
reach their maturity and dig out their treasure - a
mercy from your Lord. And I did not do it on my own ac-
cord. This is the reality of things about which you could
not remain patient." [82]
Commentary
In the first verse, it was said: ◌َآمَّا السَّفِينَةُ فَكَانَتُ لِمَسْكِين (As for the boat, it
belonged to some poor people - 79). About the poor people to whom this
boat belonged, it has been reported from Sayyidna Ka'b al-Ahbar All day
that they were ten brothers. Five of them were handicapped while the
other five worked hard to eke out a living for all of them by plying a boat
against whatever fare they could collect.
The definition of a Miskin
A miskin has been defined as one who has nothing. But, from this
verse, we learn the true definition of a miskin: Anyone who does not
have the amount of wealth and property that exceed his need, basic and
necessary, to the limit of legal nisab (threshold of zakah). One who has
less than that is also included under the definition of miskin. The reason
is that people called 'al-masakin' (plural of miskin: poor people) had at
least one boat the price of which will not be less than the amount of
nişab (threshold). But, as it was engaged in earning what those people
needed, basically and necessarily, they were still called 'masakin' (poor
people). (Mazharī)
Regarding the last sentence of verse 79:ومَلِكٌ يَّأْخُذُكُلَّ سَفِينَةٍ غَصْبًا al-Ba-
ghawi has reported from Sayyidna Ibn 'Abbas
that the direction in
which this boat was sailing, there was a cruel king who used to take
boats ferrying people through by force. Al-Khadir & found it expedient
to pull out a plank from the boat so that the cruel king, seeing this dam-
aged boat, would let it go and thus those poor people would remain safe
from the likely mishap. Comments sage Rumi: