Alhassanain(p) Network for Heritage and Islamic Thought

Question 41: Pure Wine in the Qur’an

Question: What is the “sharaban tahuran” mentioned in the Qur`an (sometimes translated as “pure wine”)?

Brief Answer

“Sharab” means something which can be drunk and “tahur” means that which is in itself pure and uncontaminated and also makes other things pure. We can gather from various verses that in heaven there are various kinds of drinks that are pure and refreshing. The term “Sharaban Tahuran” has been mentioned in one of these verses:

“Their Lord will serve them with the pure drink.” 1

There are three views as to what this drink is:

1. Some have said this drink is what believers will drink in paradise after having eaten heavenly foods. This drink will clear all internal wastes. The only thing left will appear in the form of a fragrant perspiration on the skin.

2. Others have taken this drink to be spiritual blessings for spiritual progress. As narrated from Imam Ja’far b. Muhammad as-Sadiq (ع), “When the believer drinks the ‘pure drink’ he forgets everything other than Allah and turns solely towards his Master.”

A narration from Imam Muhammad b. ‘Ali al-Baqir (ع) says “When the believers drink from it Allah cleans their hearts from envy.”

3. A third group has combined the previous two opinions. They have said that since man is a beautiful combination of the dark soil and a divine soul, he needs not only material sustenance but also spiritual blessings.

Just as the spiritual wayfaring of people differs so too does the rewards they receive in heaven. In some verses of the Noble Qur`an the drinks in paradise have been mentioned in very beautiful phrases: the most beautiful ­cup-bearers; tall with pretty faces and deep-set eyes, going around with chalices of a pure drink amongst the believers in heaven; a very clear drink that gives them an indescribable feeling. This drink does not demolish the intellect, nor do they become intoxicated and drunk with it.

Other verses relate that the “abrar” will drink from a refreshing drink called “rahiq makhtum.” This drink has a scented seal on it which keeps it from any type of contamination.

The “muqarrabuun’s” share will be from the spring called “tasnim.” The cup-bearer will be the Lord himself and the chalice will be the truth of knowledge and love towards Him.

There is a narration from the Noble Prophet (ص) that he said “Tasnim is the noblest drink in paradise which Muhammad (ص) and his progeny will drink and the Ashab Yamin and the rest will drink from a mixture that contains some of it.”

Thus, as people are of different levels in this world, they will be in different levels in paradise as well. What they enjoy from paradise will be according to their spiritual capacity. This is why the Noble Qur`an mentions

them with different terms calling a group “ashab yamin” others “abrar” and some “muqarrabun.” Their rewards will also be according to their ranks.

Detailed Answer

 “Sharab” means something which can be drunk. It has been used in the Qur`an with this meaning.

“Many fruits and drinks are at their disposal.” 2

Allah (awj) also says,

“He sends down water from the sky from which you drink.” 3

The word “Tahur” means that which is in itself pure and uncontaminated and which also makes other things pure, just as He says in the Qur`an,

“We sent down purifying water from heaven.” 4

We can gather from various verses that in heaven there are various kinds of drinks that are pure5 and refreshing. The liquids that flow in the riverbeds of heaven differ from the drinks of this world not only in their substance but also in their qualities. This is because the rivers of this world only flow with water and after a while their water becomes rancid. But the rivers of heaven are special in both regards.

The Noble Qur`an points to four kinds of liquid that flow in four different riverbeds in heaven: the river of water that quenches thirst; the river of milk that satiates hunger; the river of honey that gives pleasure and strength; and the river of wine for happiness.6 These liquids have been created in such a way that the passing of time does not corrupt them. In other verses an indication is made to a drink called “Rahiq Makhtum”7 or that which is mixed with camphor8 or zanjabil9 . In one verse mention is made of a pure drink10 that the Lord will give; the saqi, or cupbearer, being Allah (awj) himself.

We can summarize the viewpoints of Qur`anic commentators regarding the special “wine” of heaven into three basic views:

1. The meaning of “pure drink” is a type of drink which the people of heaven drink after eating heavenly food. It cleans all inner wastes. Only perspiration is excreted by the body which gives off a beautiful fragrance. This is a materialistic interpretation of the blessings of heaven with the difference that what is found there is better and more long-lasting than what is found here. The traditions11 and verses of the Qur`an have described the drinks of heaven in the most beautiful of ways with the most extraordinary cupbearers who revolve around the people of heaven and give them an intensely white drink in which there is no corruption of the mind and by which they do not become inebriated.12

2. The meaning behind the aforementioned drink is spiritual blessings. In the Qur`anic commentary, al-Mizan, there are indications that this “pure drink” cleans one spiritually from forgetfulness of Allah (awj) and removes the curtains and barriers between us and Him.

As narrated from Imam Ja’far b. Muhammad as-Sadiq (ع), “When the believer drinks the ‘pure drink’ he forgets everything other than Allah and turns solely towards his Master.”13 In the Qur`anic commentary, Ayab al-Bayan, it is written that the “pure drink” cleans the hearts of the good from

evil attributes and bad ethical traits and from the imaginary desires and from all sadness and misery.

In a narration from Imam Muhammad b. ‘Ali al-Baqir (ع), he mentions that “When the believers drink from it Allah cleans their hearts from envy.”14

Some great personalities have said that since drawing ourselves in the love of Allah (awj) and cutting off all ties from other than Allah (awj) is the ultimate purity, everything which lacks that, lacks the quality of purity. This is a general principle and is one of the pearls of wisdom of the noble family of the Prophet (ع). Its message has been communicated by Imam Ja’far b. Muhammad as-Sadiq (ع) when he said: “This drink cleans their bodies and their souls from other than that Pure Essence. It is only That Noble Essence of Allah and His remembrance that cleans man from impurities.”15

3. It can be gathered from some Qur`anic commentaries that they have attempted to combine the above two viewpoints. They say that since man is a combination of lowly mud and the Spirit of Allah (awj), he needs not only material sustenance but also spiritual blessings.

Just as the spiritual wayfaring of people differs, so do the rewards they receive in heaven. Some like the good taste of the refreshing drink of “Rahiq Makhtum” and are satiated by it. It is a drink which has been sealed with the musk of immaculateness from falsehood.

The drink of those drawn near (muqarrabin) is the water of tasnim. In a tradition from Imam Ja’far b. Muhammad as-Sadiq (ع), it has been stated that “Tasnim is the most blessed of drinks in heaven, from which Muhammad and his Noble Progeny drink. The rest of the people of heaven drink from a mixture of that.”16 The cupbearer of that drink is Allah (awj) Himself17 and the chalice will be the truth of knowledge and love towards Him.18

From what we have said, we can understand that just as in this world people differ in their degrees of perfection; in heaven they also have different degrees of perfection. Their share of the blessings of paradise is equivalent to their spiritual capacity. That is why they have been called by different names in the Noble Qur`an. What is certain is that the blessings of heaven are filled with pleasure and happiness, but not exactly like the pleasures of this world.

Notes

1. Surat Sad (38), Verse 51:

 ... يَدْعُونَ فِيهَا بِفَاكِهَةٍ كَثِيرَةٍ وَشَرَابٍ

2. Surat al-Nahl (16), Verse 10:

 هُوَ الَّذِي أَنْزَلَ مِنَ السَّمَآءِ مَآءً لَكُمْ مِنْهُ شَرَابٌ

3. Surat al-Furqan (25), Verse 48:

 وَأَنْزَلْنَا مِنَ السَّمَآءِ مَآءً طَهُوراً

4. This apparently does not refer to the legal sense of purity {i.e. haharah opposite to nijasah}, because there cannot be filth or nijasah in paradise. There are only different levels of perfection.

5. Surat Muhammad (47), Verse 15:

 مَثَلُ الْجَنَّةِ الَّتِي وُعِدَ الْمُتَّقُونَ فِيهَا أَنْهَارٌ مِنْ مَآءٍ غَيْرِ آسِنٍ وَأَنْهَارٌ مِنْ لَبَنٍ لَمْ يَتَغَيَّرْ طَعْمُهُ وَأَنْهَارٌ مِنْ خَمْرٍ لَذَّةٍ لِلشَّارِبِـينَ وَأَنْهَارٌ مِنْ عَسَلٍ مُصَفًّى

6. Surat al-Mutaffifin (83), Verse 25:

 يُسْقَوْنَ مِنْ رَحِيقٍ مَخْـتُومٍ

7. Surat al-Insan (76), Verse 5:

 إِنَّ الأَبْرَارَ يَشْرَبُونَ مِنْ كَأْسٍ كَانَ مِزَاجُهَا كَافُورًا

8. Surat al-Insan (76), Verse 17:

 وَيُسْقَوْنَ فِيهَا كَأْسًا كَانَ مِزَاجُهَا زَنْجَبِيلاً

9. Ibid., Verse 21:

 وَسَقَاهُمْ رَبُّهُمْ شَرَابًا طَهُورًا

10. One example is hadith no. 30 in Nur al-Thaqalayn, vol. 5, pp. 32-33.

11. Surat al-Saffat (37), Verses 45-47:

 يُطَــافُ عَلَيْهِمْ بِكَأْسٍ مِنْ مَعِينٍ. بَيْضَاءَ لَذَّةٍ لِلشَّارِبِينَ. لاَ فِيهَا غَوْلٌ وَلاَ هُمْ عَنْهَا يُنْـزَفُونَ

Also see Surat al-Zukhruf (43), Verse 7

12. Majma’ al-Bayan, vol. 10, pg. 223:

يُطَهِّرُهُمْ مِنْ کُلِّ شَيْءٍ سِوَی اللٌّهَ.

13. al-Kafi, vol. 8, pg. 96:

...وَ عَنْ يَمِينِ الشَّجَرَةِ عَيْنٌ مُطَهِّرَةٌ مُزَكِّيَةٌ قَالَ فَيُسْقَوْنَ مِنْهَا شَرْبَةً فَيُطَهِّرُ اللَّهُ بِهَا قُلُوبَهُمْ مِنَ الْحَسَدِ...

14. Majma’ al-Bayan, vol. 10, pg. 223:

يُطَهِّرُهُمْ عَنْ كُلِّ شَيْءٍ سِوَى اللٌّهَ، إذْ لاَ طاَهِرَ مِنْ تَدَنُّسٍ بِشَيْءٍ مِنَ الأَكْوَانِ، إلاَّ الله.

15. Bihar al-Anwar, vol. 8, pg. 150:

اَلتَّسْنِيمُ أَشْرَفُ شَرَابٍ فِي الْجَنَّةِ يَشْرَبُهُ مُحَمَّدٌ وَآلُ مُحَمَّدٍ صَرْفاً، وَيُمْزَجُ لِأَصْحَابِ الْيَمِينِ وَسَائِرِ أَهْلِ الْجَنَّةِ.

16. Surat al-Insan (76), Verse 21:

 ... وَسَقَاهُمْ رَبُّهُمْ شَرَابًا طَهُورًا

17. Surat al-Mutaffifin (83), Verses 27-28:

 وَمِزَاجُهُ مِنْ تَسْنِيمٍ. عَيْنًا يَشْرَبُ بِهَا الْمُقَرَّبُونَ

18. Surat al-Insan (71), Verse 21:

 ...وَسَقَاهُمْ رَبُّهُمْ شَرَابًا طَهُورًا...

Question 42: Pre-requisites for understanding the Qur’an

Question: What are the prerequisites for understanding the Qur`an?

Brief Answer

The Qur`an is the eternal miracle of the Prophet Muhammad (ص). It is a book that illuminates all things. Though it is composed of simple words and phrases, it is stated in a high literary style and conveys ideas that soar far beyond the comprehension of a normal human being. To perceive its essence and accurately derive laws from it, is immensely difficult. Thus, despite the fact that the Qur`an is “clear,” to properly understand it and act upon it takes great effort.

The prerequisites to understanding the Qur`an are of two kinds:

Exoteric: One must have a firm grasp on

a. The ‘Arabic language with all its intricacies;

b. The history of Islam;

c. The circumstances that surrounded the revelation of the various verses;

d. Narrations that are directly relevant to the exegesis of the Qur`an;

e. The general verses and the specific ones; the unqualified verses and the qualified; the verses that abrogate and those that are abrogated.

Esoteric

a. One must have the spiritual purity that comes from the fear of Allah (awj).

b. One must not be arrogant.

Detailed Answer

Among the basic tenants of Islam is the belief that the Prophet Muhammad (ص) is the final prophet and his religion is the final religion. It follows that the Qur`an must accompany man until the Day of Judgment providing him with guidance. Thus, after the prophethood of Muhammad (ص), there is no excuse left to those who wish to flee from their duty toward Allah (awj).

On the one hand, this book describes itself as “light”1 , “clear”2 , “a clarifier”3 , and “a proof.”4 It claims with emphasis that it is easy to understand and easy to benefit from.5 On the other hand, the Qur`an repeatedly calls its readership to ponder and criticises those who fail to do so.6 Our challenge is to find the harmony between these two sets of verses.

The Qur`an is “light” because it originates with the One who is the Light of the Heavens and Earth.7 It therefore, is not only luminous, but it illuminates other than itself. It follows that it is “clear” and evident to all. It is a “clarifier” because it also clarifies all that is external to itself. It is a “proof” because it removes all doubt and provides overwhelming proof against anyone who chooses to disbelieve in it.

Its surface meaning is comprehensible to all as attested to by anyone who understands ‘Arabic. It uses no confounding words or phrases. It does not

employ any strange ‘Arabic dialects. It also refrains from using the jargon specific to any particular field that its reader would require specialized knowledge to comprehend it.

The content of the Qur`an is far from the decadence of the Age of Ignorance. It does not speak of lustful desire or power mongering and pillaging. Rather the Qur`an has provided guidance to man from the time it was revealed until now, and will continue to do so until the Day of Judgment. It leads him to the epitome of humanity and everlasting felicity. It leads him to the gnosis and benefaction that lead to the perfection of the soul. It warns him of the lethal danger of saturating one’s base desires in worldly pleasures.

Despite all this, much of the Qur`an’s content is supernatural though it has been written using a very material vocabulary. To convey these ideas, it employs parables, stories, vernacular phrases, argumentation, words of admonishment, warnings and promises, and theological proofs. It is for this reason that the Qur`an requires an interpreter. The first exegete of the Qur`an is the Qur`an itself. According to the Qur`an the next interpreter is the Prophet (ص) and then the Imams (ع). In the wake of the Infallibles, scholars have striven to collect ahadith related to the exegesis of the Qur`an.

Imam ‘Ali b. Abi Talib (ع) says, “This is Allah’s book. Through it you gain insight. Through it you speak. And through it you hear. Some of its verses explain others. Some of its verses bear witness to others.”8 It was the practice of the Imams (ع) to bring several disparate verses together in order to derive a law. They would explain the meaning of the verses to their disciples.

The Qur`an states:

“I swear by the places where the stars set. Indeed it is a great oath, should you know. This is indeed a noble Qur`an, in a guarded Book-no one touches it except the pure-gradually sent down from the Lord of the Worlds.” 9

And in another place it says:

“Allah only desires to repel all impurity from you, O People of the Household, and to purify you thoroughly.” 10

According to these two verses, it is the Prophet (ص) and his household that are pure and have a comprehensive knowledge of the Qur`an. In other verses the Qur`an introduces the Prophet as its exegete and commands the believers to submit to his command.11

In turn, the Prophet (ص) has introduced the members of his household as the inseparable cohorts of the Qur`an. He informed us that the two can never diverge and that neither one suffices us of the other.12 For this reason, we not only need to work to understand the Qur`an, but must also struggle to comprehend the traditions of the Infallibles. Accordingly, we must investigate the tools that will enable us to comprehend these two bodies of knowledge and the obstacles we must overcome to comprehend them.

The prerequisites for understanding the Qur`an and ahadith are of two kinds:

1. One must attain a purity of soul and a desire to seek the truth so that he can approach the “pure ones.” As the Qur`an says, “Only the humble can be reminded.”

From the other side, one must eliminate arrogance and prejudice and approach the Qur`an with fear and humility, for just as arrogance distances one from Allah’s (awj) proximity, so does it blind the heart, thereby preventing it from comprehending the Qur`an.

2. The exoteric prerequisites for understanding the Qur`an are as follows:

a. One must have a thorough knowledge of the ‘Arabic language: both its vocabulary and grammar. These can be attained through the disciplines of morphology, syntax, rhetoric, style and vocabulary.

b. One must have an in-depth knowledge of Islamic history and the circumstances surrounding the revelation of the verses. He must know the Qur`anic sciences. For example, he must know the general verses and the specific ones; the unqualified verses and the qualified; the verses that abrogate and those that are abrogated.

c. He must seek protection from Allah (awj) from the cunning of Satan and from the trickery of his own lower soul.

Saying:

    أَعُوْذُ بِاللٌّهِ مِنَ الشَّيْطَانِ الرَّجِيمِ

Audhu billahi min ash-shaitanir rajeem

I seek refuge from Satan, the cursed one

d. He should start by saying the bismillah.

e. He should know all the verses that are in any way related to the verse in question as well as all the narrations that speak to the verse. The latter is especially important because the verses of the Qur`an have deeper, hidden meanings that no one other than the Infallibles can access.

f. One must put aside all personal bias so that he can effectively comprehend what the Qur`an has to say. If he finds that the Qur`an contradicts his previous understanding, he must accept the Qur`an’s teaching and abandon his prejudice. Otherwise, he will end up imposing his own view on the Qur`an (al-tafsir bi al-ra’y).

g. One must look at the Qur`an from a metaphysical viewpoint so that he does not attribute physical traits to Allah (awj) nor liken him to his creation. To do this, he must interpret equivocal verses (al-mutashabihat) in light of unequivocal ones (al-muhkamat) and authentic traditions.

h. One must also be aware of the needs of the day. He should be aware of scientific advancements and should keep a look out for the fulfilment of certain divine promises that are found in the Qur`an. In this way he will better be able to satisfy the needs of the younger generation. As Imam Ja’far b. Muhammad as-Sadiq (ع) says: “Allah has not sent this Qur`an for one age or another, not for one people or another. Rather, it is perpetually fresh and attractive to all people.”13

However, one must be careful not to impose his own view on the Qur`an. The Prophet (ص) says, “Learn the Qur`an and recite it. It is a means of remembering Allah. It is both a provision for you and a burden. Thus, follow the Qur`an, and do not make it follow you. If the Qur`an leads someone, it leads him to Paradise. But if one leads the Qur`an, it shoves him into hellfire.”

i. One’s intention in reading and studying the Qur`an should not be limited to attaining the reward for reading it, nor to using the verses in speaking and writing. Instead of making the Qur`an an investment for this world, he should make it an investment for the afterlife. He should seek insight and understanding, and should seek to act according to its precepts. Allah (awj) forbid that his studies subject him to the punishment of the scholar who fails to act according to his knowledge.

j. When he reads verses concerning Allah’s (awj) mercy and his promises of Paradise, he should feel hopeful and should enjoin himself to obey Allah (awj) and to abandon sin. And when he reads verses containing threats of hellfire and descriptions of its punishment, he should frighten himself of sinning against Allah (awj). All this is to purify his heart and prepare the way to eternal felicity.

k. When he reads verses that describe the believers and those who fear Allah (awj) and do righteous deeds, and when he reads verses describing the disbelievers, the pagans, the beliers and the hypocrites, he should weigh himself against the scale of the Qur`an. He should take account of himself, and purify himself of all bad attributes and adorn himself with righteousness. As Allah (awj) has said,“I have only created Mankind and the Jinn to worship me.”

Notes

1. Surat al-Taghabun (64), Verse 8:

 فَئاَمِنُوا بِاللٌّهِ وَرَسُولِهِ وَ النُّورِ الَّذِي أَنْزَلْنَا

2. Surat Yasin (36), Verse 69:

 إِنْ هُوَ إِلاَّ ذِكْرٌ وَ قُرَآنٌ مُبِينٌ

3. Surat al-Nahl (16), Verse 89:

 وَنَزَّلْنَا عَلَيْكَ الْكِتَابَ تِبْيٌناً لِكُلِّ شَيْءٍ

4. Surat al-Nisa’ (4), Verse 174:

 يَا أَيُّهَا النَّاسُ قَدْ جَاءَكُمْ بُرْهٌنٌ

5. Surat al-Dukhan (44), Verse 58:

 فَإِنَّمَا يَسَّرْنٌهُ بِلِسَانِكَ لَعَلَّهُمْ يَتَذَكَّرُونَ

6. Surat Muhammad (47), Verse 24:

 أَفَلاَ يَتَدَبَّرُونَ الْقُرَآنَ أَمْ عَلـى قُلُوبٍ أَقْفَالُهَا

7. Surat al-Nur (24), Verse 35:

 اَللٌّهُ نُورُ السَّمٌوَاتِ وَ الأَرْضِ

8. Nahj al-Balaghah, Sermon 133:

كِتَابُ اللٌّهِ تُبْصِرُونَ بِهِ، وَتَنْطِقُونَ بِهِ، وَتَسْمَعُونَ بِهِ وَيَنْطِقُ بَعْضُهُ بِبَعْضٍ، وَيَشْهَدُ بَعْضُهُ عَلى بَعْضٍ.

9. Surat al-Waqi’ah (56), Verses 75-80:

 فَلاَ أُقْسِمُ بِمَوَاقِعِ النُّجُومِ. وَإِنَّهُ لَقَسَمٌ لَوْ تَعْلَمُونَ عَظِيمٌ. إِنَّهُ لَقُرْآنٌ كَرِيـمٌ فِي كِتَابٍ مَكْـنُونٍ. لاَ يَمَسُّهُ إِلاَّ الْمُطَهَّرُونَ. تَنْـزِيلٌ مِنْ رَبِّ الْعَالَمِينَ

10. Surat al-Ahzab (33), Verse 33:

 إِنَّمَا يُرِيدُ اللٌّهُ لِيُذْهِبَ عَنْكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيرًا

11. Surat al-Nisa’ (4), Verse 59:

 يَا أَيُّهَا الَّذِينَ آمَنُوا أَطِيعُوا اللٌّهَوَأَطِيعُوا الرَّسُولَ وَأُولِي الأَمْرِ مِنْكُمْ...

12. al-Ghadir, vol. 1, pg. 176:

أَيُّهَا النَّاسُ، إِنِّي تَارِکٌ فِيکُمُ الثَّقَلَينِ کِتَابُ اللٌّهِ وَ عِتْرَتِي أَهْلَ بَيْتِي...إِنَّهُمَا لَنْ يَفْتَرِقَا حَتَى يَرِدَا عَلَيَّ الْحَوْضَ...

13. Bihar al-Anwar, vol. 89, pg. 15:

عَنِ الرِّضَا عَنْ أَبِيهِ أَنَّ رَجُلاً سَأَلَ أَبَا عَبْدِ اللٌّهِ ( ع): مَا بَالُ الْقُرَآنِ لاَ يَزْدَادُ عَلى النَّشْرِ وَالدَّرْسِ إِلاَّ غِضَاضَةً ؟ فَقَالَ: لِأَنَّ اللٌّهَ تَبَارَكَ وَتَعَالـى لَمْ يَجْعَلْهُ لِزَمَانٍ دُونَ زَمَانٍ، وَلاَ لِنَاسٍ دُونَ نَاسٍ، فَهُوَ فِي كُلِّ زَمَانٍ جَدِيدٌ، وَعِنْدَ كُلِّ قَوْمٍ غَضٌّ إِلـى يَوْمِ الْقِيَامَةِ.

Question 43: al-Khidr’s actions in the Qur’an

Question: Regarding verse 80 of Surah al-Kahf, where Khidr (ع) explains his reason for killing the young boy- in view of the Divine principle of not recording evil deeds or punishing people for them before they have taken place, some questions arise…

1. Although Allah (awj) knew that this youth would commit evil deeds in the future, why wasn’t he granted respite (in accordance with the Divine method) until he could witness his own evil deeds in the future? Is this not predeterminism?

2. Was that youth favored with Divine grace because of his believing parents, and since he died before performing those evil deeds, will he no longer be punished?

3. Or since Allah (awj) knew that he would disobey Him in the future, will he be punished in the hereafter?

Answer

In view of the explanations that emerge from Qur`anic commentaries, traditions, and the context of the verses, the incident of killing that teenage boy (ghulam) was not a chance event or as a result of a conflict; rather, Khidr (ع) proceeded to kill him without any preliminary exchange of words. So there is no possibility of there being any mental inclination or anger involved in this event, and the questioner’s mind comes to accept the fact that though there were no provoking or inciting factors involved, without doubt the killing had wisdom and special reason behind it. It did not follow from base desires. The action was undertaken by someone about whom the Qur`an says,

“One of Our servants whom We granted mercy from Ourselves and whom we granted knowledge from Ourselves” 1

one of Our servants whose hearts’ vessel We filled with Our exclusive mercy and whom We taught from Our select knowledge.

So we can be certain that personal desire was not involved. But in terms of its emotional wisdom and how it can be believed that such a person would undertake to kill a young man, an answer is required, which is presented as follows.

It is understood from some traditions that when Prophet Musa (ع) saw this scene, he was profoundly shocked, and because he saw the killing as unjustified based on its outward appearance, he turned to Khidr (ع) and said, “Did you kill an innocent person who wasn’t worthy of death? What you have done is unacceptable and abhorrent.”

At this point, Khidr (ع) briefly explains his reason for what he did “The Divine will and wisdom are superior to all things, and the unsophisticated intellect of human beings cannot comprehend the finer points of Allah’s (awj) affairs and His will. Thus, human intellects have no authority over His will; rather, His will holds sway over human intellects. So don’t just rely on

your reasoning and its superficial understanding, and for now patiently bear whatever I do...”2

Looking carefully into this tradition, we conclude that:

1. Every thing has an outer aspect and an inner reality. If something has a good and innocent-looking outer form but underneath is evil and sinful, it is not possible to simply rely on laws pertaining to the outer aspect.

2. Sometimes Allah (awj) decides, on the basis of some overriding good, to act beyond the limits of apparent recompense and desires to apply the [laws of the] inner dimension, along with its reward or punishment.

3. The killing of the young man was entirely dependent on Allah’s (awj) command; Khidr (ع) did not perform this deed without a Divine command, but was merely executing His will.3

Here the question presents itself as to whether by killing that youth, Allah (awj) has punished him before any crime has been committed on his part. The points below can help us answer this question.

1. If a person is born to Muslim parents and then denies his or her faith after attaining maturity, the rules of an “apostate from nature” (murtadd fitri) will apply to him or her. If that person is a man, he will be worthy of death. It has come in several traditions: “[Though the Qur`an clearly states that] the parents of that young man were believers, their son was an disbeliever, to the extent that there was no hope of his heart opening up to the truth, and the seal of obstinacy and rejection of faith had been placed on it.”4

So while it is true that his apparent conduct in playing with his friends did not reveal his disbelief (just as Musa (ع), relying on this outward state, thought him innocent), the reality of his heart and beliefs proved his disbelief (as demonstrated in the Divine knowledge and its revelation to Khidr (ع)). As a result, his being killed was merely a result of his choosing to be an apostate, which carries the consequence in this world of termination of physical life.

2. Allah (awj) knew that the continuation of the young man’s life would lead to nothing but more spiritual and material loss for him because he would mislead his believing parents, break apart family ties, and deprive them of the worldly and otherworldly blessings of faith for the family and for society. Thus, since the good in his life up until that point had come to an end, Allah (awj) determined to terminate his life and put in place the means of taking his life-just as a person takes care of things as long as their good outweighs their harm, but then no longer takes an interest in them when that is not the case.

In this instance, though the soul was seized by the angel Jibra`il and his servants, Allah (awj) wished for the apparent executor of His will (ending the life of that young man) to be one of His chosen and merciful servants who had knowledge of His special sciences, namely Khidr (ع).

In other words, his action was based on Allah’s (awj) creational and legislative will with respect to the death of that young man, and in this

respect his death was like all other deaths that are caused by accidents or other causes (with the difference that an accidental killing is not in accordance with Allah’s (awj) legislative will and He has not commanded it to take place; but the killing under discussion and all natural deaths take place in accordance with Allah’s (awj) permission and indication both legislatively and creationally [i.e. natural causality].

Imam Ja’far b. Muhammad as-Sadiq (ع) solving this problem, says, “…Khidr’s concern was for events not to take such a turn that he would be prevented from carrying out what he was commanded, such that he would remain deprived of the reward of carrying out Allah’s will, that is, ending the life of that young man (the beginning and end of which are both in accordance with Divine grace and the greater good, not in accordance with what the human being deserves)-especially since carrying out this command was a source of mercy for the parents of that youth (since as the Qur`an clearly says, Khidr (ع) knew that in place of that son Allah would give them a child who would be pure and a source of unity for the family. In addition, the coming to pass of this Divine will allowed Khidr (ع) to be able to reveal Divine secrets and explain hidden truths to Musa (ع).”

It is worthy of note that “When Khidr (ع) began explaining his reasons, he said, ‘In any case, we feared that the young man would later become rebellious and lead his parents towards disbelief.’” That is, in explaining the process of performing this action, he doesn’t make mention of his own will at all and instead uses the plural verb “we feared” to show that as executor of Divine will he did not act alone, but Divine assistance and the intermediaries of His court were with him-with the difference that fear cannot be attributed to Allah (awj), but Khidr (ع) and others are subject to fear.5 (The issuance and execution of the command is shared, while the fear of failure in fully executing the Divine command is exclusive to Khidr (ع)).

Why is it that though Allah (awj) knew that the young man would fall into disobedience in the future, He gave him no respite (in accordance with the Divine Way) and did not allow him to witness his own evil deeds in the future? Isn’t this predeterminism?

It is clear from the preceding explanation that:

1. Life itself is a Divine blessing; no one has an entitlement to it. From this perspective the issue of demanding a continuation of life doesn’t arise, let alone for one to ask for a reason for its non-continuation.

2. Allah (awj) had willed for that young man’s life to be ended in accordance with His wisdom and the greater good.

But in answer to this question it is possible to bring up other aspects of this issue as well:

1. The youth was culpable in two respects: he was an “apostate from nature”; and he had the ability to destroy the foundation of his parents’ faith. Allah (awj) observed that he didn’t use the respite He had given to reform

himself and make amends or abandon unbelief and apostasy. Therefore, He carried out the command of killing him.6

2. If the young man were to remain alive, he would put into practice his intention (of leading others to disbelief), and in this case greater harm and damage would result. Thus, to prevent those future consequences, the command to end the life of such a being was issued. In addition, it can be gleaned from the apparent sense of the verse that this son was not as obedient and beneficial as he ought to be and in that short time after attaining maturity had already committed sins and misdeeds. In this way, he worked to lead his parents astray.

3. As verse 81 of Surah al-Kahf indicates, Allah (awj) had decreed to reward the parents of that young man for their faith by granting them a model child. From this it can be understood that not only would his remaining alive result in his parents’ going astray and him not receiving the punishment of his apostasy, it would also prevent another good from reaching them. This point is clearly explained in the traditions: “Allah had willed to give them in place of that son a daughter who would bear a son in whose line would be numerous prophets, one after the other, such that seventy prophets would descend from that one daughter.”7

Thus, another result of not granting respite to that young man was for that line of prophets to come into being.

It goes without saying that it is the Divine Way (sunnah) for the parents of prophets to be believers. So if the son remained alive and pulled his parents towards unbelief, it would contradict this Divine principle. This is why the question doesn’t arise as to why it wasn’t possible for both the son to live and the line of prophets to come into being.

Was the young man availed of Divine grace on account of his parents and, since he died before committing those evil deeds, was he no longer subject to punishment? Or, since Allah (awj) knew that he would disobey Him in the future, will he be punished?

In view of the preceding explanation and following points, it can be deduced that this putting to death was a source of mercy for all involved: the young man who was killed, Khidr (ع) who killed him, and the parents of the young man.

a. The good that came to young man as a result of being put to death:

1. He received punishment in this world for his apostasy, which may lessen his punishment in the hereafter.

2. If he remained alive, he would make his parents unbelievers and would be responsible for the sin of their apostasy and unbelief.

3. Creedal disbelief leads to decadence and sinful behavior. Thus, his death in youth forever sealed his scroll of evil deeds, and on the Day of Judgment he will not be punished for all the sins he would have committed had he lived longer.

4. He wasn’t capable of fulfilling his duties towards his parents, and the pain he would thus cause his parents itself would increase his burden of sins and his parents’ aversion to him.

b. The good that came to his parents:

1. Their faith remained unharmed.

2. To resist such a son wouldn’t lead anywhere, and their parental love and emotions would soften their hearts towards him and weaken their faith. Thus, they were also saved from the tension and unease that would result from his remaining alive.

3. Their patience and contentment with Allah’s (awj) will were tested, and they were able to be successful in this test.

4. In place of an immoral and rebellious son, they were granted a pure, devoted, and blessed daughter.

5. They were blessed with becoming the progenitors of seventy prophets, whose reward and forgiveness they benefited from.

6. Their memory was eternally recorded in the everlasting revelation of the Qur`an, and they became an example for others.

c. The benefit that came to his killer:

1. He was granted the ability to carry out a Divine decree (Divine will).

2. He was the cause of blessings for a Muslim family.

3. He was able to teach some of the secrets of revelation and unseen realities to Musa (ع).

Imam Ja’far b. Muhammad as-Sadiq (ع) describes these blessings in these words: “Allah knew that if he stayed alive, the young man would lead his parents to disbelief and he would become a source of corruption and hardship for all. Thus Khidr (ع) was commanded to finish his life so that as a result all of them (the killer, the killed, and his parents) would attain honor and Divine grace.”8

Notes

1. Surat al-Kahf (18), Verse 65:

 فَوَجَدَا عَبْدًا مِنْ عِبَادِنَا آتَيْنَاهُ رَحْمَةً مِنْ عِنْدِنَا وَعَلَّمْنَاهُ مِنْ لَدُنَّا عِلْمًا

2. ‘Ilal al-Sharayi’, vol. 1, pg. 60-61:

فَانْطَلَقَا حَتَّى إذَا لَقِيَا غُلاَمًا فَقَتَلَهُ الْخِضْرُ عَلَيْهِ السَّلاَمُ فَغَضِبَ مُوْسى وَأَخَذَ بِتَلاَبِيْبِهِ وَقَالَ لَهُ : أَقَتَلْتَ نَفْسًا زَكِيَّةً بِغَيْرِ نَفْسٍ لَقَدْ جِئْتَ شَيْئًا نُكْرًا ، قَالَ لَهُ الْخِضْرُ إنَّ الْعُقُوْلَ لاَ تَحْكُمُ عَلى أَمْرِ اللهِ تَعَالى ذِكْرُهُ بَلْ أَمْرُ اللهِ يَحْكُمُ عَلَيْهَا ، فَسَلِّمْ لِمَا ترى مِنِّيْ وَاصْبِرْ عَلَيْهِ

3. Tafsir Nur al-Thaqalayn, vol. 3, pg. 283-284

4. ‘Ilal al-Sharayi’, vol. 1, pg. 61:

...وَ أَمَّا الْغُلاَمُ، فَکَانَ أَبَوَاهُ مُؤْمِنَينِ وَ طُبِعَ کَافِراً...

5. ‘Ilal al-Sharayi’, vol. 1, pg. 61:

فَاشْتَرَكَ بِالأَنَانِيَّةِ بِقَوْلِهِ :  فَخَشِيْنَا أَنْ يَرْهَقَهُمَا طُغْيَاناً وَكُفْراً فَأَرَدْنَا أَنْ يُبْدِلَهُمَا رَبُّهُمَا خَيْراً مِنْهُ زَكَاةً وَأَقْرَبُ رُحْماً  وَإِنَّمَا اشْتَرَكَ فِي الأَنَانِيَّةِ لِأَنَّهُ خَشِيَ وَاللهُ لاَ يَخْشى لِأَنَّهُ لاَ يَفُوْتُهُ شَيْءٌ وَلاَ يَمْتَنِعُ عَلَيْهِ أَحَدٌ أَرَادَهُ ، وَإنَّمَا خَشِيَ الْخِضْرُ ، مِنْ أَنْ يُحَالَ بَيْنَهُ وَبَيْنَ مَا أُمِرَ فِيْهِ فَلاَ يَدْرِكُ ثَوَابَ الْإِمْضَاءَ فِيْهِ ، وَوَقَعَ فِي نَفْسِهِ أَنَّ اللهَ تَعَالَى ذِكْرُهُ جَعَلَهُ سَبَبًا لَرَحْمَةِ أَبَوَيِ الْغُلاَمِ فَعَمِلَ فِيْهِ وَسَطَ الْأَمْرِ مِنَ الْبَشَرِيَّة.

6. This has only been put forth as a possibility by some analysts and it is not necessarily the correct.

7. Tafsir Nur al-Thaqalayn, vol. 3, pg. 286, no. 170-173:

أَبْدَلَهُمَا اللٌّهُ عَزَّ وَجَلَّ مَکَانَ الإِبْنِ إِبْنَةً، فَوُلِدَ مِنْهَا سَبْعُونَ نَبِيًا.

8. Tafsir Safi, vol. 3, pg. 256:

فِي الْعِلَلِ عَنِ الصَّادِقِ ( ع): عَلِمَ اللٌّهُ أَنَّهُ إِنْ بَقى كَفَرَ أَبَوَاهُ وَافْتُتِنَا بِهِ وَضَلاَّ بِإِضْلاَلِهِ فَأَمَرَنِيَ اللهُ بِقَتْلِهِ وَأَرَادَ بِذَلِكَ نَقْلِهِمْ إِلَى مَحَلِّ كَرَامَتِهِ فِي الْعَاقِبَةِ.