Alhassanain(p) Network for Heritage and Islamic Thought

Section 7: Satan and His Tribe

Surah Al-Kahf - Verse 50

وَإِذْ قُلْنَا لِلْمَلآَئِكَةِ اسْجُدُوا لاِدَمَ فَسَجَدُوا إِلآَّ إِبْلِيسَ كَانَ مِنَ الْجِنّ‌ِ فَفَسَقَ عَنْ أَمْرِرَبّـِهِ أَفَتَتَّخِذُونَهُ وَذُرّ‌ِيَّتَهُ أَوْلِيَآءَ مِن دُونِي وَهُمْ لَكُمْ عَدُوٌّ بِئْسَ لِلظَّالِمِينَ بَدَلاً

50. “And (remember) when We said to the angels: ‘Prostrate to Adam,’ So they (all) prostrated except Iblis; he was of the jinn, and he rebelled against his Lord’s command. Will you then choose him and his seed as your protecting friends instead of Me, when they are enemies to you? Evil would be the exchange for the unjust!”

Prostration is of three definite categories. The first is the prostration of worship which is only for Allah (s.w.t.), like the prostration in prayer. The second is the prostration of obedience like the prostration of angels to Adam which was for the sake of the obedience of the command of Allah. The third is the prostration of honouring and grandeur, like Jacob’s prostration to Yusuf.

Of course, the story of the creation of Adam and the angels’ prostration to him and disobedience of Satan has repeatedly been stated in the different verses of the Qur’an, but, as we have formerly pointed out, these repetitions contain some different points, so that each of which refers to a particular matter.

And in view of the fact that in the former explanations, the circumstance of the tyrant haughty rich people before the poor, the oppressed, and their end, had been illustrated, here, in this verse, the words are upon the Satan’s disobedience from prostrating to Adam in order that we know the fact that, from very beginning, pride has been the cause of infidelity and insolence.

In addition to that subject, this story defines that aberrations usually originate from satanic temptations.

At first, the Qur’an says:

“And (remember) when We said to the angels: ‘Prostrate to Adam,’ So they (all) prostrated except Iblis…”

This exception may bring this misconception into being that Iblis was among the kind of angels, while the angels are immaculate, and then how did Iblis pave the path of disobedience and infidelity?

That is why, immediately after that, the Qur’an adds:

“…he was of the jinn, and he rebelled against his Lord’s command...”

Satan was not of the kind of the angles, but because of servitude, submission and proximity to Allah, he was placed in the row of angels, so respectfully that, perhaps, he was even as a teacher of them. But, as a result of haughtiness and pride, he became the most accursed and hatred creature of divine portal.

Then, the verse continues saying:

“…Will you then choose him and his seed as your protecting friends instead of Me, when they are enemies to you?…”

They are your harsh enemies who have made an oath to be against you, and have decided to lead all of you astray and make you miserable.

Obeying Satan and his progeny, instead of obeying Allah, is an evil exchange for the wrong doers.

The verse says:

“…Evil would be the exchange for the unjust!”

How a wise person may choose an enemy, who has taken a decision to destroy him and has sworn upon this enmity, as his guardian, leader, and support?

Surah Al-Kahf - Verse 51

مَّآ أَشْهَدتُّهُمْ خَلْقَ السَّمَاوَاتِ وَالاَرْضِ وَلاَ خَلْقَ أَنفُسِهِمْ وَمَا كُنتُ مُتَّخِذَ الْمُضِلّـِينَ عَضُداً

51. “I did not make them to witness the creation of the heavens and the earth, nor of the creation of their selves, nor choose I misleaders for (My) helpers.”

Allah is absolutely free from any want and He needs no helper even in creation. Then, if He (s.w.t.) refers some affairs to others, like referring the subject of guardianship to the angels, it is not because of powerlessness, but it is because of wisdom, and it is alongside the path of teaching and development of humankind.

Thus, He announces in this verse that for the creation of the heavens and the earth and the creation of Iblis and his progeny, He did not summon them and He did not want them to come to help. Therefore, His power is complete and He is not in need of the help of Satans, and none should obey Satans instead of Allah.

The verse says:

“I did not make them to witness the creation of the heavens and the earth, nor of the creation of their selves…”

Never Allah calls Satans, who are the misleaders of human beings, to help Him, nor does He take them as His assistants.

The verse continues saying:

“…nor choose I misleaders for (My) helpers.”

It has been narrated that Hadrat Ali (as) was told that until the settlement of his government he might keep Mu‘awiyah fix in office and, after becoming powerful, he could dismiss him. Then, in answer to them, he (as) said:

“And I do not choose misleaders for (my) helpers.”1

Surah Al-Kahf - Verses 52 - 53

وَيَوْمَ يَقُولُ نَادُوا شُرَكَآءِيَ الَّذِينَ زَعَمْتُمْ فَدَعَوْهُمْ فَلَمْ يَسْتَجِيبُوا لَهُمْ وَجَعَلْنَا بَيْنَهُمْ مَّوْبِقاً

وَرَأَي الْمُـجْرِمُونَ النَّارَ فَظَنُّوا أَنَّهُم مُّوَاقِعُوهَا وَلَمْ يَجِدُوا عَنْهَا مَصْرِفاً

52. “And (remember) the Day (of Judgment) when He will say (to the polytheists): ‘Call on those whom you considered to be My partners.’ So they shall call on them, but they will not answer them, and We will cause between them a valley of perdition.”

53. “And the evildoers will see the Fire, then apprehend that they are falling into it, and will find no escape from it.”

Those who separate from Allah will wander and resort to everything. They appeal to men down to matters and animals, from sun and moon in the sky down to cow and calf on the earth, from immaculate angles down to the evil Satans. But whatever the more they call, the less they hear an answer, while if they call Allah (s.w.t.) they will surely be answered.

Therefore, this verse warns them again, saying:

“And (remember) the Day (of Judgment) when He will say (to the polytheists): ‘Call on those whom you considered to be My partners.’…”

You were boasting of them for a lifetime. You used to prostrate before them. Now that the waves of punishment and retribution have surrounded you from every side, you may call on them to help you at least for an hour.

It seems that they have still the kind of thoughts of this world in mind, so they call on them, but these imaginary deities do not even respond to their call, much less they haste to help them. Therefore, Allah makes a place of perdition between these two groups.

The verse says:

“…So they shall call on them, but they will not answer them, and We will cause between them a valley of perdition.”

The end of the followers of Satan and polytheists is stated in the verse, as follows:

“And the evildoers will see the Fire…”

The Fire, which they had never believed, will appear before their eyes. It is in this condition that they comprehend their mistake in the past.

So the verse says:

“…then apprehend that they are falling into it…”

And they shall also apprehend in certainty that they will find no way of escape from that blazing Fire.

The holy verse continues saying:

“…and will find no escape from it.”

Neither do their simulated deities come to help them, nor are the intercession of the intercessors useful for them, nor can they relieve from the grasp of the Fire of Hell, the blazing Fire which their own deeds have lighted by means of telling lies and falsehood, and by having recourse to wealth and force in this world.

Then, at the end of the verse, the holy Qur’an implies that the sinners will not have any chance of escape from the punishment in Hereafter, because deliverance is either under the shade of correct belief, or because of the Divine forgiveness based upon repentance and righteous deeds, which are not available for them; or because of intercession which their idols are not able to obtain. Thus, Hell is certain for them.

Notes

1. Tafsir-i-Nur-uth-Thaqalayn, vol.3, p. 268

Section 8: Allah is Forgiving and the Lord of Mercy

Surah Al-Kahf - Verses 54 - 55

وَلَقَدْ صَرَّفْنَا فِي هَذَا الْقُرْءَانِ لِلنَّاسِ مِن كُلّ‌ِ مَثَلٍ وَكَانَ الإِنسَانُ أَكْثَرَ شَيْءٍ جَدَلاً

وَمَا مَنَعَ النَّاسَ أَن يُؤْمِنُوا إِذْ جَآءَهُمُ الْهُدَي وَيَسْتَغْفِرُوا رَبَّهُمْ إِلآَّ أَن تَأْتِيَهُمْ سُنَّةُ الاَوَّلِينَ أَوْ يَأْتِيَهُمُ الْعَذَابُ قُبُلاً

54. “And indeed We have explained in this Qur’an every kind of similitude for mankind, but man, of most things, is contentious.”

55. “And naught prevented men from believing when the guidance came unto them, and seeking their Lord’s forgiveness, except that the wont of the ancients should come upon them, or that the chastisement should come face to face with them.”

The Qur’anic term /sarrafna/, in this verse, means that ‘We have spoken to them in different statements and through any style and logic which may affect on them’.

The Arabic word /jidal/ means ‘dispute’ in a form of conflict and demand of preference.

Beside the positive qualities the man has, like having a divine spirit, being superior to the angels with their prostration unto him, having the ability of penetration and subjecting the existence to himself, and the like of them, he has also many negative epithets, such as disputation, which have been referred to in the verses of the Qur’an.

Then, in this holy verse: the Qur’an deduces a kind of conclusion from the last discussions, and it also hints to the coming discussions.

At first, it says:

“And indeed We have explained in this Qur’an every kind of similitude for mankind…”

These explanations include the shaking history of the old nations and the painful events of their lives, and that what happened before. They were described for the people whether they were sweet or bitter. The affairs were so much detailed that those hearts which were receptive and eager to receive the truth, might grasp the truth, and there remained no room for obscurity.

Yet, some rebellious arrogant people never believed, because man, more than anything else, tends to dispute.

The verse says:

“…but man, of most things, is contentious.”

Then, in the next verse, it implies that with these many different examples and through some shaking statements and various logical reasoning, which must absorb any receptive person, again a great group of people did not believe.

Of course, nothing restrained them that when the Divine guidance came to them they would believe and seek forgiveness from their Lord, save that they acted obstinately as if they wanted the fate of the ancient to come for them, too, or the divine punishment should come in front of them and they see it by their own eyes.

The verse says:

“And naught prevented men from believing when the guidance came unto them, and seeking their Lord’s forgiveness, except that the wont of the ancients should come upon them, or that the chastisement should come face to face with them.”

In fact, the abovementioned verse points to this fact that this arrogant and obstinate group will never believe with their willing and decision. They may believe only in two circumstances. The first is at the time when the painful punishments, which seized the ancient nations, surround them.

The second circumstance is that they do see the divine punishment with their own eyes. This constrained faith, of course, will be worthless.

Surah Al-Kahf - Verse 56

وَمَا نُرْسِلُ الْمُرْسَلِينَ إِلاَّ مُبَشّـِرِينَ وَمُنذِرِينَ وَيُجَادِلُ الَّذِينَ كَفَرُوا بِالْبَاطِلِ لِيُدْحِضُوا بِهِ الْحَقَّ وَاتَّخَذُوا ءَايَاتِي وَمَآ اُنذِرُوا هُزُواً

56. “And We do not send the messengers save as bearers of good tidings and warners, but those who disbelieve dispute with falsehood in order to refute the Truth thereby; and they have taken My signs, and what they are warned of, in mockery.”

The prophets’ mission is to give glad tidings to the believers and to warn the disobedient, but with no compulsion upon people to accept the Truth. It is by the prophets (as) that Allah completes the argument to humankind.

By the way, awareness of Allah’s way of treatment and the prophets’ messengership, the reaction of people, and the end of the arrogant nations, is a kind of consolation for the Prophet (S). Therefore, in order to comfort the Prophet (S) against the arrogance and obstinacy of the opponents, the Qur’an says that his duty is only to give good tidings and to warn.

The verse says:

“And We do not send the messengers save as bearers of good tidings and warners…”

Then the verse implies that this is not a new matter that such people oppose the Truth and mock it, but disbelievers always dispute with falsehood. They imagine that they can refute the Truth with it and, therefore, they take Allah’s revelations and His punishments, which they are promised to, in mockery.

The verse says:

“…but those who disbelieve dispute with falsehood in order to refute the Truth thereby; and they have taken My signs, and what they are warned of, in mockery.”

In fact, their dispute on the way of proving the falsehood was to force the Prophet (S) to bring some verses and miracles alongside their desires, so that if he did not do as they wished, they would take it as a proof and introduce his Book, the Qur’an, invalid. Thus, the disbelievers used to apply the Qur’an, the Resurrection, and the Fire of Hell as a means of mockery.

Surah Al-Kahf - Verse 57

وَمَنْ أَظْلَمُ مِمَّن ذُكّـِرَ بِاَيَاتِ رَبّـِهِ فَاَعْرَضَ عَنْهَا وَنَسِيَ مَا قَدَّمَتْ يَدَاهُ إِنَّا جَعَلْنَا عَلَي قُلُوبِهِمْ أَكِنَّةً أَن يَفْقَهُوهُ وَفِي ءَاذَانِهِمْ وَقْراً وَإِن تَدْعُهُمْ إِلَي الْهُدَي فَلَن يَهْتَدُوا إِذاً أَبَداً

57. “And who is more unjust than he who is reminded of the sings of his Lord, then he turns away from them and forgets what his hands have forwarded? Verily We have laid veils on their hearts lest they understand it, and a heaviness in their ears: and if you call them unto guidance, even then will they never get guided in that case at all.”

Being heedless to the divine revelations, and having no contemplation on them, is the greatest injustice.

So, in this holy verse, the Qur’an says:

“And who is more unjust than he who is reminded of the sings of his Lord, then he turns away from them and forgets what his hands have forwarded?…”

The application of the term /ŏukkira/ (is reminded) in the verse, perhaps, is an indication to this meaning that the prophets’ teachings are of the remembrance of the facts which have existed naturally in the depths of man’s soul. The mission of prophets is to make these facts manifest.

In this regard, Imam Ali-ibn-Abitalib (as), qualifying the divine prophets, says:

“…Allah sent His prophets toward them (people) to get them fulfill the pledges of His creation, to recall to them His bounties...”1

It is interesting that, in this verse, the Qur’an teaches the lesson of awareness to these inwardly blind persons in three ways. The first is that these facts are quietly acquainted with their nature and conscience.

The second is that they have come from the side of their Lord. And the third is that they should not forget that they have committed some faults in their lives, and the mission of the divine prophets is to wash them out from them.

But these arrogant people, with all these indications and implications, will never believe, because the veil of sin has been laid on their hearts, and the veil of heaviness of crime has been laid on their ears and, therefore, they do not hear the sound of the Truth.

Similar to this meaning, Surah Luqman, No. 31, through verse 7 says:

“And when Our revelations are recited to him, he turns back proudly, as if he had not heard them…”

In other wards, it is like that the veils of lust, imitation from their fathers, and the temptations of Satans and men, have fallen on their hearts and, consequently, they have lost their wisdom so that they never understand and they never regret from their indecent actions and, therefore, never they renounce them.

They show that, as a deaf person, they have not heard it. Such people have lost the eligibility of being guided and have plunged in aberration.

It is in this case that Allah informs His Messenger (S) that if he invites them to the guidance and felicity, they will never be guided and they will never believe that this information has been proved. So they finally passed away with infidelity.

The verse says:

“…Verily We have laid veils on their hearts lest they understand it, and a heaviness in their ears: and if you call them unto guidance, even then will they never get guided in that case at all.”

Surah Al-Kahf - Verses 58 - 59

وَرَبُّكَ الْغَفُورُ ذُو الرَّحْمَةِ لَوْ يُؤَاخِذُهُم بِمَا كَسَبُوا لَعَجَّلَ لَهُمُ الْعَذَابَ بَل لَهُم مَوْعِدٌ لَّن يَجِدُوا مِن دُونِهِ مَوْئِلاً

وَتِلْكَ الْقُرَي أَهْلَكْنَاهُمْ لَمَّا ظَلَمُوا وَجَعَلْنَا لِمَهْلِكِهِم مَوْعِداً

58. “And your Lord is Forgiving, the Lord of Mercy. Were He to seize them (to task) for what they earn, surely He would hasten for them the chastisement; but for them is an appointed term, never shall they find, besides it, a refuge.”

59. “And (as for the people of) these towns, We destroyed them when they did wrong and We appointed a time for their destruction.”

The Qur’anic term /mu’il/ means: ‘a refuge, and a means of safety’. Allah (s.w.t.) is both just and All-Forgiving. His justice requires that the sinners must be punished, but, because of His Forgiveness, He respites man to repent. Then if he does not repent, He will treat him with His justice.

Thus; the manner of Allah (s.w.t.) in training men is that He respites them up to the last stage and, unlike to the arrogant people of the world, He never punishes them promptly, but His All-embracing Mercy always requires that He gives the evil-doers the maximum respite.

In this verse, the Qur’an says:

“And your Lord is Forgiving, the Lord of Mercy. Were He to seize them (to task) for what they earn, surely He would hasten for them the chastisement…”

Allah’s remission necessitates that He forgives the repentant, and His Mercy requires that He does not hasten in the punishment of other than them, maybe they may join the group of repentant ones, while His justice also requires that when their insolence and disobedience reached its last degree, He might clear their account.

The verse continues saying:

“…but for them is an appointed term, never shall they find, besides it, a refuge.”

Then, finally, in the next verse, for the last admonition and warning in these series of verses, the Qur’an has pointed to the bitter and painful fate of the former disobedient transgressors.

It implies that these are cities the ruins of which are before their eyes, and when they committed cruelty and inequity, Allah destroyed them, while He did not make haste in their punishment but He (s.w.t.) fixed an appointed time for their destruction.

The verse says:

“And (as for the people of) these towns, We destroyed them when they did wrong and We appointed a time for their destruction.”

However, the objective meaning of the words ‘these towns’, mentioned in the verse, is the people of the towns of ‘Ad and Thamud, and the like of them, who were destroyed as the result of their rejecting the prophets and their denying the Divine revelations.

Notes

1. Nahjul-Balaqah, Sermon One, Allah chooses His Prophets

Section 9: Moses’ Search for Higher Knowledge

Surah Al-Kahf - Verses 60 - 61

وإِذْ قَالَ مُوسَي لِفَتَاهُ لآ أَبْرَحُ حَتَّي أَبْلُغَ مَجْمَعَ الْبَحْرَيْنِ أَوْ أَمْضِيَ حُقُباً

فَلَمَّا بَلَغَا مَجْمَعَ بَيْنِهِمَا نَسِيَا حُوتَهُمَا فَاتَّخَذَ سَبِيلَهُ فِي الْبَحْرِ سَرَباً

60. “And (remember) when Moses said to his young companion: ‘I will not cease until I reach the Junction of the two Seas, though I go on for years.

61. “Then when they reached the Junction, they forgot their fish, and it took its way into the sea, going away.”

The appellation ‘Moses’ has been repeated in the Qur’an for 136 times all of which means the same prophet Moses, the possessor of determination /’ulul‘azm/.1

The application of the word /fata/ in this verse, which means ‘young’ and ‘gallant’, is used in the sense of ‘lad’ and ‘page’, and it is a sign of courtesy, kindness and ‘good name’. The purpose of the Arabic word /fatah/, hear in this verse, is Joshua-ibn-Nun, who was the companion and attendant of Moses (as) in that journey.2

The verse says:

“And (remember) when Moses said to his young companion: ‘I will not cease until I reach the Junction of the two Seas, though I go on for years.”

The Arabic term /huqb/ means years and years, seventy to eighty years.

The story of Moses and Khidr (as) has been recorded in commentary books and history sources. For instance, in some Sahih-i-Bukhari, it has been narrated from Ibn-‘Abbas, from’Ubayy-ibn-Ka‘b that once the Prophet (S) said that one day, when Moses was orating, he was asked by one of the children of Israel that who the most learned person was.

Moses (as) said:

‘I am’.

Allah addressed Moses saying why he did not say that Allah knows best, and Khidr was more aware than Moses. Moses (as) asked where Khidr was.

Then he was addressed that Khidr was in the site of ‘Junction of the Seas’, and its sign and mystery was that he was to take a fish with him in a basket and he would go forth. The place where Moses was to meet Khidr would be indicated by the fact that the fish would disappear when he got to that place.3

The holy verse says:

“Then when they reached the Junction, they forgot their fish, and it took its way into the sea, going away.”

Moses (as) put the fish in the basket and told his attendant that wherever he did not find the fish in the basket he would inform the matter to Moses. Moses and his attendant started to go forward as far as they reached the sea, where they stayed beside a stone to rest.

While Moses (as) was sleeping, his attendant, who was awake, saw that the fish escaped into the sea. The attendant of Moses did not awaken him from his sleep to tell him the matter, and later, when Moses woke up, he forgot to inform him of the matter either, and they both continued their way.

After one day and night that they walked, Moses said that they became tired from that travel and told his attendant to bring the food for them to eat. He informed Moses that the fish had become alive and jumped into the sea. Moses (as) said that they had to return to the same place that the fish had jumped into the water because their meeting-place was there.

Imam Baqir (as) and Imam Sadiq (a.s) both said:

“The attendant of Moses brought the salted fish by the sea to wash it. The fish moved in his hand and escaped into the sea.”4

Some commentators have rendered the ‘Junction of the Seas’ into the meeting of the two seas of prophethood, (Moses and Khidr). Moses, they believe, was the outward sea of knowledge, and Khidr was the inward sea of knowledge.

In view of the fact that prophets have been inerrant and do not forget, the purpose of ‘forgetting the fish’, mentioned in the verse, is that they put the fish aside and left it. It is like the verses which attribute forgetfulness to Allah. For example, Surah Al-Jathiyah, No.45, verse 34 says:

“…Today We forsake you…”,

and Surah As-Sijdah, No.32, verse 14 says:

“…surely We forsake you…”.

Moreover, those two did not absolutely forget the fish but they had taken it with themselves, and as it was said in the above, the attendant of Moses did not want to awaken Moses and waited. Then, after his wakefulness, he forgot to tell him the event, too.

The Qur’an has repeatedly pointed to the animals as a sign, and an inspiring factor, or an informer, such as the inspiration that the crow led how Abel to be buried, the hoopoe informed of the infidelity of he people of Sheba, the event of the fish in the explanation of the meeting of these two prophets, the function of spider in the protection of the holy Prophet (S) in the Cave, and the function of the dog for ‘the Companions of the Cave’.

Surah Al-Kahf - Verses 62 - 63

فَلَمَّا جَاوَزَا قَالَ لِفَتَاهُ ءَاتِنَا غَدَآءَنَا لَقَدْ لَقِينَا مِن سَفَرِنَا هَذَا نَصَباً

قَالَ أَرَأَيْتَ إِذْ أَوَيْنَآ إِلَي الصَّخْرَةِ فإِنّـِي نَسِيتُ الْحُوتَ وَمَآ أَنْسَانِيهُ إِلاَّ الشَّيْطَانُ أَن أَذْكُرَهُ وَاتَّخَذَ سَبِيلَهُ فِي الْبَحْرِ عَجَباً

62. “Then when they had passed (the seaside), Moses said unto his young companion: ‘Bring us our morning meal. Indeed we have met from this our journey weariness’.”

63. “He said: ‘Did you see, when we took refuge on the rock? Then verily I forgot (to tell you the jump of) the fish and nothing made me forget to mention of it but the Satan; and it took its way into the sea in a marvelous manner!’”

In Arabic, the morning meal is called /qada’/, and the evening meal is called /’iša’/.

When Moses (as) and his attendant passed on that place, the length of their travel and the fatigue of the way caused hunger to overcome them. Moses (as) remembered that they had got a food with them. Then he told his attendant to bring their food because they had got tired from their travel.

The verse says:

“Then when they had passed (the seaside), Moses said unto his young companion: ‘Bring us our morning meal. Indeed we have met from this our journey weariness’.”

At this time, the attendant of Moses (as) told him whether he remembered the time when they took refuge on the rock to rest there. In that place he forgot to inform him the event of the fish, and it was Satan that made him forget to mention it, and that the fish jumped into the sea and went away.

The verse says:

“He said: ‘Did you see, when we took refuge on the rock? Then verily I forgot (to tell you the jump of) the fish and nothing made me forget to mention of it but the Satan; and it took its way into the sea in a marvelous manner!’”

Surah Al-Kahf - Verses 64 - 65

قَالَ ذَلِكَ مَا كُنَّا نَبْغِ فَارْتَدَّا عَلَي ءَاثَارِهِمَا قَصَصاً

فَوَجَدَا عَبْداً مِنْ عِبَادِنَآ ءَاتَيْنَاهُ رَحْمَةً مِنْ عِندِنَا وَعَلَّمْنَاهُ مِن لَّدُنَّا عِلْماً

64. “He (Moses) said: ‘That was what we were seeking for!’ So they returned, retracing their footsteps.”

65. “Then they found one of Our servants unto whom We had given mercy from Us, and We had taught him knowledge from Our presence.”

In view of the fact that the subject was as a sign for Moses (as) in connection with finding that great-learned man, Moses said:

“He (Moses) said: ‘That was what we were seeking for!’ So they returned, retracing their footsteps.”

When Moses and his attendant returned to the first place they had started their way, i.e. beside the rock and near ‘the Junction of the Seas’, suddenly they found one of Allah’s servants to whom He had bestowed His mercy and whom He had taught a considerable amount of knowledge.

The verse says:

“Then they found one of Our servants unto whom We had given mercy from Us, and We had taught him knowledge from Our presence.”

The application of the word /wajada/, in the verse, shows that they had been seeking after the knowledgeable man, and finally they found him.

And the Qur’anic phrase /‘abdan min ‘ibadina/ (one of Our servants) indicates that the highest honour of a man is that he would be a true servant of Allah, and this very rank of servitude causes man to be bestowed the mercy of the Lord and the windows of the science to be opened to his heart, (mind).

Again the Qur’anic phrase /min ladunna ‘ilma/ (We had taught him knowledge from Our presence) also denotes that the knowledge of that learned man (Khidr) was not an ordinary knowledge, but he was aware of a part of the secrets of this world and of the mysteries of the events which only Allah knows.

Imam Sadiq (as) said:

“Moses was more learned than Khidr in religious prudence, but Khidr was more aware of a branch and a mission other than that.”5

However the objective meaning of /‘abd/ (servant), in this verse, is Khidr (as) who was a prophet reasoned by the following evidences:

1. He who becomes the teacher of a prophet, like Moses (as), is surely a prophet.

2. Some Arabic terms, such as: /‘abdina/ (our servant), /‘abdahu/ (His servant), and /‘ibadana/ (Our servants), mentioned in the Qur’an, have often been used for divine prophets.

3. Khidr told Moses that all extra-ordinary actions that he saw from him and did not have patience with him were done by the command of Allah and he did not do any thing of his own accord. Khidr (as) said:

“…I did it not of my own accord…”6

4. Moses promised Khidr that he would not do anything other than he taught him, and the person whom an’Ulul-‘azm prophet absolutely obeys, is certainly inerrant and is surely a Divine prophet.

5. Intuitive knowledge is particularized to Divine prophets.

Allah said about Khidr:

“We had taught him knowledge from Our presence.”

6. Some commentators say that the term ‘mercy’ here means ‘prophethood’.

Surah Al-Kahf - Verses 66 - 67

قَالَ لَهُ مُوسَي هَلْ أَتَّبِعُكَ عَلَي أَن تُعَلّـِمَنِ مِمَّا عُلّـِمْتَ رُشْداً

قَالَ إِنَّكَ لَن تَسْتَطِيعَ مَعِيَ صَبْراً

66. “Moses said to him (Khidr): ‘Shall I follow you so that you teach me right conduct of what you have been taught?’”

67. “He said: ‘Verily you will not be able to bear with me patiently’.”

The holy Prophet of Islam (S) said:

“At the time when Moses met Khidr, in front of them a bird took a drop of water from the see by its beak and poured it on the ground. Khidr asked Moses whether he knew the secret of the deed of that bird. It teaches us that our knowledge comparing with Allah’s knowledge is like a drop before an infinite sea.”

Moses said to (Khidr) whether he might follow him so that he would teach Moses a knowledge which causes him to grow.7 (Conversance of metaphysical theology causes the growth and development of man.)

The verse says:

“Moses said to him (Khidr): ‘shall I follow you so that you teach me right conduct of what you have been taught?’”

Bare knowledge is not the aim. It must be the source of growth and absorbs man to the righteous deeds and modesty, not to vanity and disputation.

After his prayers, invoking Allah (s.w.t.), the holy Prophet (S) used to recite:

“I take refuge with you from the knowledge which is of no benefit.”8

In answer to Moses, the knowledgeable man (Khidr) said there was no ability in Moses to be patient with him in following him and bearing his teachings. He meant such patience was difficult for Moses to bear. The reason was that Moses looked the outward of the affairs, but Khidr noted to their inward case. Therefore, bearing patience was hard for Moses (as).

Surah Al-Kahf - Verses 68 - 69

وَكَيْفَ تَصْبِرُ عَلَي مَا لَمْ تُحِطْ بِهِ خُبْراً

قَالَ سَتَجِدُنِي إِن شَآءَ اللَّهُ صَابِراً وَلآ أَعْصِي لَكَ أَمْراً

68. “And how can you be patient about what you have not got any comprehensive knowledge?”

69. “He (Moses) said: ‘Allah willing, you shall find me patient, and I shall not disobey you in any matter’,”

Khidr continued answering Moses when he told him how he would be patient upon an action that seemed apparently wrong to him, and while he was not aware of its innate and its reality.

The verse says:

“And how can you be patient about what you have not got any comprehensive knowledge?”

It is understood from this holy phrase that the purpose is not to prove that Moses (as) was absolutely impatient. But the purpose is that since Moses was unaware of the innate of the affairs that Khidr did, he could not be patient.

Thus, this holy verse indicates that the capacity of persons, concerning information, is different. Even Moses (as) cannot bear the things Khidr does. Therefore, in giving the cultural responsibilities to individuals, competencies should be known and weaknesses must be notified of.

Then, in the next verse, Moses (as), in answer to Khidr (as), said that he would find him truly patient if it be the will of Allah, and he should not disobey him in any thing.

The verse says:

“He (Moses) said: ‘Allah willing, you shall find me patient, and I shall not disobey you in any matter’,”

Thus, it is possible that, with the help of Allah and by means of patience, the necessary growth and development can be obtained, and also we must not forget the will of Allah for what we are going to do in future, and we should say: ‘If it be the will of Allah’.

However, some of the commentators have said that the effort of Moses (as) for earning knowledge shows that no one should refrain from earning knowledge even if he were a prophet and had reached the high standard of knowledge. Another matter is that no one must refrain from humility before the one who is more learned than him.

Moses (as) conditioned his patience to the Will of Allah, because he thought he might bear patience and in the meantime he did probable he could not be patient. Therefore, he conditioned his patience to the Will of Allah, so that if he had not been able to be patient, he would not have said a falsehood.

Surah Al-Kahf - Verse 70

قَالَ فإِنِ اتَّبَعْتَنِي فَلاَ تَسْأَلْنِي عَن شَيْءٍ حَتَّي اُحْدِثَ لَكَ مِنْهُ ذِكْراً

70. “He (Khidr) said: ‘If you follow me. Then do not question me of any thing until I myself speak to you about it’.”

In view of the fact that patience upon the apparently indecent events, which a person is not aware of their secrets, is not so easy to bear, once more that the learned man (Khidr) made Moses undertake his promise. He warned him that if he wished to follow him, he had to be absolutely silent and would not ask him concerning any thing until, on its time, Khidr might tell him about it.

The verse says:

“He (Khidr) said: ‘If you follow me. Then do not question me of any thing until I myself speak to you about it’.”

Moses (as) undertook this promise again and proceeded companying ‘that great Teacher’.

Notes

1. These ’Ulul‘azm prophets are Noah, Abraham, Moses, ‘Isa and Muhammad who had Book and whose religion was preached by the prophets after them until the next ’Ulul‘azm prophet came.

2. Nur-uth-thaqalayn, the commentary.

3. ‘Allamah Sha‘rani, in Tafsir-i-Futuh recites that the place of meeting was about Syria and Palestine.

4. Nur-uth-Thaqalayn, the Commentary

5. Tafsir Al-Mizan

6. (Surah Al-Kahf, No.18, verse 82)

7. Growth here is the religious knowledge which guides man toward the Truth.

8. Bihar-ul-’Anwar, vol. 86, p. 18