18-60 And when Moses said to his servant: I will not cease until I reach the junction of the two rivers, otherwise I will go on for years.a
وَإِذْ قَالَ مُوسَىٰ لِفَتَىٰهُ لَآ أَبْرَحُ حَتَّىٰٓ أَبْلُغَ مَجْمَعَ ٱلْبَحْرَيْنِ أَوْ أَمْضِىَ حُقُبًۭا (۶۰)
18-60a: لَآ أَبْرَحُ ۔ برح -. The meaning of براح is a vast expanse, or empty stretch of land in which there is no obstruction such as buildings, trees etc. بَرَحَ is to go out onto a vast empty land. Because بَرِحَ like زَالَ means denying and “لا” is also used to negate, so putting two negatives together لَآ أَبْرَحُ creates an affirmation, as in لَن نَّبْرَحَ عَلَيْهِ عَـٰكِفِينَ :We shall not cease to keep to its worship (20:91) (R).
مَجْمَعَ ٱلْبَحْرَيْنِ – is the junction of two rivers or two seas. Mujahid, Qatadah and others narrate that the referenced location is the meeting of the Persian Gulf with the Mediterranean Sea (IJ) but these two oceanic bodies do not meet. Some have said that these are two rivers in Armenia, However, Prophet Moses never traveled there. Ubbi narrates that these rivers are in Africa (RM) and this is correct, because Prophet Moses lived in Egypt for a long time, both before and after being granted prophet hood. مَجْمَعَ ٱلْبَحْرَيْنِ is the junction of the Blue Nile and the White Nile, the two main tributaries of the Nile river which meet in Khartoum. Some have said that the verse refers to the meeting of the sweet and saltish seas mentioned in the Quran in verses 25:53 and 35:12 (RM) however that description is not associated with any known seas. Some have said that this is a metaphorical reference to the meeting of Prophet Moses and Al-Khidr because they were two rivers of knowledge (RM), but in that case the statement of Prophet Moses to reach مَجْمَعَ ٱلْبَحْرَيْنِ does not make sense. This phrase can be explained by taking a metaphorical interpretation. The two rivers symbolize the world and religion, or worldly knowledge and spiritual knowledge and this is found in the Quranic reference to the sweet and sa ltish seas. In this case, it can be said metaphorically that the junction of the two rivers is the junction of the world and religion, or worldly and spiritual knowledge and this meeting was not attained by either the followers of Prophet Moses or the followers of Prophet Jesus, and was destined only for the followers of the Holy Prophet Muhammad. Physically, however, مَجْمَعَ ٱلْبَحْرَيْنِ is the junction of the White Nile and the Blue Nile and it refers to the spiritual lineage of the Holy Prophet, as will be detailed later.
حُقُب – حِقۡبَة is a period of time whose length is unspecified, and it also means a year. حُقۡب and حُقُب is eighty years and the plural of حُقۡب is حِقَاب and also اَحۡقاب. Another interpretation is that by حُقۡب is meant a time period and by اَحۡقاب several periods. According to Tha’lab حُقُب means one year or many years (LA).
Differences in the narrations about Prophet Moses and Al-Khidr: This verse is the start of the narration that is popularly known as the story of Al-Khidr. Who was Al-Khidr and what is his story? What did Prophet Moses go to learn from him and what is the relevance of this story?
These are two questions whose answers are not free from ambiguity. The previous discussion is about Christianity which is followed by the prophecy of the destruction of these nations and later in this chapter, Gog and Magog are mentioned, who have a connection with them. As far as the second question is concerned, about the relevance of the narrative, all commentators give the same explanation. According to this explanation, the disbelievers of Makkah asked the Jews of Madinah about their opinion of the Holy Prophet. They suggested that the Holy Prophet be asked three questions and if he is unable to answer any of these questions then he is not credible. One of the questions was about the reality of Gog and Magog. The purpose of bringing in this narration is to show that it is not necessary for a prophet to have knowledge of everything. However, it has been shown that the narration about these questions is not verifiable and so the relevance is not clear.
Reason why Prophet Moses went in search of Al-Khidr: The most essential thing to remember is that the hadith regarding narratives (stories of past prophets), regardless of whether they are in Bukhari or other accepted Books of Hadith, are not at the level that every word can reliably be attributed to the Holy Prophet. This difference between the narrative hadith and precept hadith is recognized by the hadith scholars. Hence as far as possible the words of the Quran should not be embellished by the details in the narrative hadith. The Holy Quran does not mention what event caused Prophet Moses to set out on this quest. Hadith reports are varied in their explanations. Some of the hadith state that after Prophet Moses had finished a particularly efficacious sermon, someone in the audience asked if there was anyone in the world more knowledgeable than him. Prophet Moses replied there was none. At this Allah expressed His displeasure and said that there is His servant, Al-Khidr. In other hadith it is stated that Prophet Moses asked Allah, that if there is a more knowledgeable person than him, to be given a sign on how to find him. Allah gave him the sign and permission to meet him. The second hadith is more befitting the dignity of a prophet, hence we accept it.
In some hadith narrations, it is stated that Prophet Moses asked several questions like: Who is most beloved of Allah? Who gives the best judgments? Who is the most knowledgeable? In response to this last question Allah responded that the most knowledgeable person is the one who seeks the knowledge of other people to increase his own knowledge. Prophet Moses then asked Allah to let him know the whereabouts of the person who had more knowledge than him so that he may go to him. Allah informed him about Al-Khidr and how to find him. Thus, it becomes established that this journey was made by Prophet Moses at the behest of Allah and its purpose was that Prophet Moses may know that his knowledge was meant only for one nation and that Allah has given similar knowledge to other people as well. This explanation is supported by the following verse in the Quran: أَن تُعَلِّمَنِ مِمَّا عُلِّمْتَ رُشْدًۭا : that thou may teach me of the good thou hast been taught? (18:66).
The reason for placing this narrative here is to answer the criticism that some Christians level against the Holy Prophet. Most Christian historians agree that the Makkan life of the Holy Prophet was blameless but they allege that after becoming the ruler in Madinah, some people were unjustly killed. This charge is responded to. The most significant event of the meeting with Al-Khidr is the killing of a person against whom there is no charge of murder. There is also evidence of the truthfulness of the Holy Prophet in the other two incidents, for which refer to 18-82a. The second reason for discussing this narrative appears to be to convey that the Mosaic dispensation is a limited dispensation whose message, far from having global appeal, is not even for other nations living nearby whom the Israelites had little knowledge of. Those nations received their guidance separately, such that even Prophet Moses is not aware of it. The Christians are greatly mistaken in understanding Allah’s revelation to be limited to a few Israelite prophets. The third reason is to manifest that prophecies about the Holy Prophet are present in the scriptures of the Jews and Christians. Since the discussion in this chapter is about Christianity, this narrative is brought here so that they may turn towards Islam.
Moses journey to Khartoum: The first question that arises in this narrative is whether Prophet Moses undertook a journey as stated. The Biblical account of Moses does not mention any such journey, and neither is there any reference in Rabbinical traditions. However, there is mention in the Torah that Moses had a wife from this area: “And Miriam and Aaron spake against Moses because of the Ethiopian woman whom he had married: for he had married an Ethiopian woman” (Numbers 12:1). In the Jewish Rabbinical narrations about Prophet Moses there is mention that Moses went to Ethiopia which was a kingdom to the south of Egypt and whose southern boundary was Khartoum. In fact, there is also mention that he married the widow of the King of this kingdom. Prophet Moses won the King’s favor because of his strategy and bravery as a result of which the King won a great victory against a formidable enemy. In the light of this evidence the journey of Prophet Moses to Khartoum is credible. After Prophet Moses returned from Midian, he had to live in Egypt for a long while and it is probably then that he undertook this journey.
The name of the young companion of Prophet Moses is not given in the Quran and there is no need for us to know his name. However, in most narrations his name is given as Joshua. This is the same Joshua who succeeded Prophet Moses.
18-61 So when they reached the junction of the two (rivers), they forgot their fish, and it took its way into the river, being free.a
فَلَمَّا بَلَغَا مَجْمَعَ بَيْنِهِمَا نَسِيَا حُوتَهُمَا فَٱتَّخَذَ سَبِيلَهُۥ فِى ٱلْبَحْرِ سَرَبًۭا (۶۱)
18-61a: Forgetting the fish and its escape into the river: There are two things mentioned in this verse. The first is that they forget the fish after reaching the junction of two rivers and the second is that the fish escaped into the river. If only an explanation of the words of the Quran is desired, then there is no great difficulty in understanding this verse. It is clear that Prophet Moses and his companion were travelling along the banks of a river. Probably when they took a rest break, they fished to provide them with food later when they felt hungry. This was the easiest source of food available to them. The next two verses mention that when Prophet Moses asks for food, his companion says that he forgot the fish, which means he forgot to bring it with them. This shows that they used fish was kept with them as food. The escape of the fish into the river is an ordinary occurrence.
For the meaning of سَرَب refer to 13-10a. It simply means الذھاب فی حدور to go towards the lower side and Raghib has given this meaning and cited this verse, and the meaning of سارب as one going or walking is included in the above meaning. So, سربا in terms of its meaning is a verbal noun confirming فَٱتَّخَذَ سَبِيلَهُۥ took its way. In the commentary by Ibn Jarir, the meaning of سَرَب is given as a passage or way, meaning the fish made its way into the river. Similarly, in Bukhari the meaning of سَرَب is religion or way.
The fish given as a sign: According to the narration in Bukhari when Prophet Moses asked Allah how to reach the knowledgeable person, Allah informed him through revelation:
قَلَ تَاخُذُ معك حُوۡتاً فَتَجۡعلُه‘ فی ِکۡتَلٍ فحثیما فَقَدت الحُوتَ فَھُوَ ثَمَّ Take a fish with you in a bucket of water and where you lose the fish that will be the place where you will find him. Another narration states: فا وحی علیه ان ائت البحر فانك تجد علی شط البحر حوتا فخذہ فا دفعه الیٰ فتاك ثم الزم شطئ البحر فاذانسیت اطئ البحر فاذانسیت الحوت و ھلك منك فثمّ تجدا العبد الصالح الذی تطلب Allah revealed to Moses: Go to the river; you will find a fish on the bank of the river. Take the fish and give it to your companion. Then walk along the bank of the river. The place where you forget the fish and lose it is the place where you will find the righteous servant that you seek (IK). In other narrations, the fish is said to be dead, in some salted and in others, roasted.
Reports mentioning roasted fish are not acceptable: In examining these narrations, only such can be accepted as are in accordance with the description in the Quran, namely that it was an ordinary fish that was caught from the riverbank. The best that can be done with narrations that suggest the fish was salted or roasted is that the additional details be rejected. Certain other statements in these narrations deserve to be rejected, such as that there was a fountain of immortality near the rock where the fish was kept and when Joshua was performing ablution some drops fell in the mouth of the fish and the fish came alive. In addition, the embellishments added to سَرَب defy rationality and must be rejected. These include that wherever the fish passed, the water would freeze or that it turned into stone or like stone. One narration goes so far as to state that the fish swam ahead at great speed and Prophet Moses followed with his staff parting the water and chasing the fish, until they came to an island where he met Al-Khidr. The stories in the narrative hadith are not so reliable as to accept tales that defy intelligence.
Bearing difficulties when travelling in search of knowledge: A question that can be asked is if this was an ordinary fish, why is it mentioned in the Quran? The fact is that the Quran wanted people to understand the hardships that prophets bore to obtain knowledge. Thus, Prophet Moses loved knowledge so much that he undertook an arduous journey without any means of transport, and he did not carry any food with him so he relied on catching fish. It is possible that in the process of transmission, the hadith narration became exaggerated so that instead of understanding the sign as an ordinary fish, it morphed into a unique fish. It is entirely possible that the sign given to Prophet Moses was simply to find his guide where he lost the fish he wanted to eat.
18-62 But when they had gone further, he said to his servant: Bring to us our morning meal, certainly we have found fatigue in this our journey.a
فَلَمَّا جَاوَزَا قَالَ لِفَتَىٰهُ ءَاتِنَا غَدَآءَنَا لَقَدْ لَقِينَا مِن سَفَرِنَا هَـٰذَا نَصَبًۭا (۶۲)
18-62a: The temperament of prophets is so peaceful and focused that in this long journey Prophet Moses did not feel fatigue until he had gone past his designated meeting place.
18-63 He said: Sawest thou when we took refuge on the rock, I forgot the fish, and none but the devil made me forget to speak of it, and it took its way into the river; what a wonder!a
قَالَ أَرَءَيْتَ إِذْ أَوَيْنَآ إِلَى ٱلصَّخْرَةِ فَإِنِّى نَسِيتُ ٱلْحُوتَ وَمَآ أَنسَىٰنِيهُ إِلَّا ٱلشَّيْطَـٰنُ أَنْ أَذْكُرَهُۥ ۚ وَٱتَّخَذَ سَبِيلَهُۥ فِى ٱلْبَحْرِ عَجَبًۭا (۶۳)
18-63a: صَخْرَة – صَخْرَة is: الصَخرۃُ العظیم القُلۡب a very big and hard rock (LA), as in فَتَكُن فِى صَخْرَةٍ : even though it be in a rock (31:16). Its plural is صخر as in: جَابُوا۟ ٱلصَّخْرَ بِٱلْوَادِ : hewed out rocks in the valley (89:9).
عَجَبًۭا – عَجَب and تَعَجُّب is the sentiment that arises when a person is unfamiliar with the cause of an occurrence. Some linguists say that عَجَب is that whose cause is not understood. In کانوامن اٰیٰتنا عجبا it is conveyed that this is not the cause of great amazement, rather we come across even greater and more amazing matters. Here عَجَبًۭا because of its concealed verb is marked with vowel point fatha, and the actual structure is اعجب عجبا (RM), I wonder at the reason why I forgot to mention this to you. That is why in the text there is a pause after ٱلْبَحْرِ and before عَجَبًۭا and thus it is separated from the previous text.
The reason for forgetting the fish: It appears from the use of the word اوی , which implies taking refuge (See 8-76a) that Prophet Moses took refuge on a rock. Because the journey was along a river, the refuge was probably from a flash flood that came on them suddenly. It appears that the flood happened when Prophet Moses was resting and, in the panic to get up and rush to a place of refuge, the fish was forgotten. It does not matter whether it was a special fish that they were bringing along as a sign, or it was an ordinary fish that they had caught and were keeping it to eat. The fact that the companion remembered about the fish when Prophet Moses called for the morning meal indicates that it was an ordinary fish caught for consumption. However, in the hadith it is referred to as a special fish which was being carried as a sign. In that case, the mention of food reminded Joshua about the fish, because fish is food. It does not necessarily mean that besides being a sign, Prophet Moses used to partake of this special fish because a single fish could not have been sufficient for such a long journey.
The words used in this verse are إِنِّى نَسِيتُ ٱلْحُوتَ I forgot the fish, whereas in verse 18:61, the words are: نَسِيَا حُوتَهُمَا They forgot their fish. Both statements are correct. In the first case both did not remember to take the fish with them. In this verse, forgetting is attributed to the companion because he is the one specially charged with looking after the fish.
18-64 He said: This is what we sought for. So they returned retracing their footstepsa.
قَالَ ذَٰلِكَ مَا كُنَّا نَبْغِ ۚ فَٱرْتَدَّا عَلَىٰٓ ءَاثَارِهِمَا قَصَصًۭا (۶۴)
18-64a: According to narrations Prophet Moses had two signs صخرۃ rock and forgetting the fish: In the last verse, Prophet Moses’ companion mentions two things, taking refuge on a rocky mound and forgetting the fish. Prophet Moses’ statement ذَٰلِكَ مَا كُنَّا نَبْغِ This is what we sought could either mean صخرۃ as the appointed place or that forgetting the fish was the sign. Most narrations have given the forgetting of the fish as the sign. According to one narration when Prophet Moses asked for the meeting place, he was told: الصخرۃ التی عندھا العینthe rocky mound near which is a spring. It is possible that there may have been a spring near the rocky mound, or by spring is meant the river. Whether it is the mention of the rocky mound or the forgotten fish, Prophet Moses retraces his steps after listening to the account of his companion. The lesson is that even prophets can make a mistake or forget something in matters that are not part of the shariah, but Allah does not let them remain in error for long and clarifies the matter either by revelation or by creating the circumstances for their correction.
Who is Al-Khidr: The name of the person that Moses is to meet is given in the hadith as Al-Khidr but there are countless conflicting opinions about him. Some call him a saint, some a prophet without a scripture, some a prophet and a messenger, and some an angel. Some call him a son of Adam born from his loins, while others call him the son of Cain. Some say he was Armia, some say he was Elias. Some say he was the son of Pharoah, some the son of the daughter of Pharoah. Some believe he is still alive and will remain alive until he falsifies the Antichrist. People of knowledge say he died but the Sufis say he is alive and people can still meet him and some even claim to have gained knowledge from him. There is no doubt that if he was a human, he has died. Ibn Kathir in Fatih ul Bayan has held this to be correct because if he is alive, it is necessary for him to follow the Holy Prophet, and Ibn Kathir cites this hadith in his discussion:
موسیٰ و عیسیٰ حیّین لما وسعہما الااتباعی If Moses and Jesus were alive, they would have to follow me. This not only proves that Al-Khidr has died but also that Prophet Jesus has died. The meeting with Al-Khidr which is mentioned frequently by Sufis, occurs in a vision or kashf, similar to people meeting prophets and saints in a true dream or vision.
Al-Khidr’s prophet hood: While many consider Al-Khidr to be a saint or a prophet without a scripture, it can confidently be stated based on what is given in the Quran that he was a messenger for his nation, even though the nature of his prophethood may be different because of the needs of his nation. The certain proof of his prophet hood is that according to the Quran, his revelations served as conclusive arguments. The revelation of a saint is not a conclusive argument unless it is authenticated by religious law. It is only a prophet who has that authority.
An example will clarify this issue further. Hazrat Mirza Ghulam Ahmad, the reformer of the fourteenth century, received revelation after twenty-nine days of Ramadan had passed, that today is Eid, whether you observe it or not. In Qadian and the areas around it, the Eid moon had not been sighted, and people were fasting. When Hazrat Mirza Sahib shared the revelation in the morning, some people asked whether in light of the revelation they should open their fasts and observe Eid. Hazrat Mirza replied in the negative because he said this is an issue of shariah and unless the moon is sighted after the twenty-ninth day of Ramadan, fasting should be continued the next day. However, later telegrams came that the moon had been sighted in other places on the evening of the twenty-ninth fast. Thus, the revelation was proved authentic, but the decision was made according to the shariah. This is the accepted principle in the Muslim community. Thus, the fact that Al-Khidr considered his revelation as a conclusive argument shows positively that he was a prophet.
Local prophets and local needs: It certainly appears that despite being a prophet the commands that were given to Al-Khidr were of a different nature. That is why he said to Prophet Moses: یا موسیٰ علیٰ علمٍ من علم اللّٰہ عَلَّمَنِیۡهِ لا تَعۡلَمُه انت و انت علی علم من علم اللّٰہ عَلَّمَكَ اللّٰہ لا اَعۡلَمُه‘ O Moses! I have been given knowledge from the knowledge of Allah that He has taught me, which you do not know, and you have been given knowledge from the knowledge of Allah that he has taught you, which I do not know. In other words, you have been sent to one nation and given knowledge necessary for that nation, and I have been sent to another nation and I have been given knowledge which is according to the need of this nation. Neither your knowledge can be of benefit to me, nor my knowledge can be of benefit to you. The diverse needs of nations required that every prophet be given knowledge according to the needs of the nation for which he is raised. Perfect knowledge that would fit the needs of the entire humanity was destined only for one person, who is the Holy Prophet Muhammad. For this reason, the Holy Prophet is sent not for one nation but for کافة للناس all the people. Prophet Moses’ abilities were limited, and not such as to make him a prophet for nations other than Bani Israel.
If Al-Khidr is taken to be an angel, as is stated in one narrative, then all the incidents mentioned later appeared to Prophet Moses in a vision کشف. It is not a valid objection to ask why a journey was undertaken, if the actual experience was to be in the form of a vision. These are Allah’s wise ways. For example, Prophet Moses was called to Mount Sinai before the revelation came to him, although Allah’s revelation can come anywhere. Similarly, it was on Mount Sinai that Prophet Moses received the shariah, the Ten Commandments. We can conclude that Prophet Moses was made to undertake this journey because Allah considered it advisable. Extensive exertions are necessary before a person is ready to receive revelation and visions. Allah may require this effort to be made in whatever way He wants. However, I prefer the majority view that Al-Khidr was human.
18-66 Moses said to him: May I follow thee that thou mayest teach me of the good thou hast been taught?a
قَالَ لَهُۥ مُوسَىٰ هَلْ أَتَّبِعُكَ عَلَىٰٓ أَن تُعَلِّمَنِ مِمَّا عُلِّمْتَ رُشْدًۭا (۶۶)
18-66a: أَتَّبِعُكَ – By أَتَّبِعُكَ is not meant the type of submission that a follower makes to a prophet which involves following in the footsteps of the prophet in the matter of prayer and worldly dealings. It is only a request to go where Al-Khidr goes, to follow him and stay with him so that Prophet Moses could observe whatever events befell him. It is obvious that Prophet Moses did not intend to become a disciple of Al-Khidr, but only to gain knowledge of how he handled the affairs that he had to deal with.
The knowledge of Prophet Moses and Al-Khidr: This verse shows that a different type of knowledge was given to Al-Khidr because Prophet Moses had also been given knowledge as stated in: اتَيْنَـٰهُ حُكْمًۭا وَعِلْمًۭا : We granted him knowledge and wisdom (28:14). As the knowledge given to both pertains to religion, hence one aspect of religious knowledge is given to Prophet Moses, in accordance with the needs of his nation, and another aspect of religious knowledge is given to Al-Khidr, in accordance with the needs of his nation. It is also true that sometimes Allah gives His prophets knowledge of special matters pertaining to their nation which cannot be easily discerned, and they undertake an action based on this knowledge which, on the surface, appears objectionable. However, if the matter is studied deeply and all the circumstances are considered, the objections are resolved.
18-67 He said: Thou canst not have patience with me.
قَالَ إِنَّكَ لَن تَسْتَطِيعَ مَعِىَ صَبْرًۭا (۶۷)
18-68 And how canst thou have patience in that whereof thou hast not a comprehensive knowledge?a
وَكَيْفَ تَصْبِرُ عَلَىٰ مَا لَمْ تُحِطْ بِهِۦ خُبْرًۭا (۶۸)
18-68a: خبر – is the knowledge of known things obtained by being informed. Some have made a distinction between خَبۡر and خُبْرٌ and say that the meaning of خَبۡر is knowledge of a hidden matter.
Why Prophet Moses could not be patient: Prophets are human beings. When they have a dominant trait in their character, it is revealed. Prophet Moses, despite his legendary tolerance and forbearance, had such a love for the truth that on one occasion, when he thought Prophet Aaron complicit in his nation’s mistake, he treated him so harshly that Prophet Aaron had to say: لَا تَأْخُذْ بِلِحْيَتِى وَلَا بِرَأْسِىٓ : seize me not by my beard nor my head (20:94). It appears that Allah had already informed Al-Khidr that Prophet Moses manifests a different set of Allah’s attributes and Al-Khidr another set. That is why Al-Khidr said that it will be difficult for Prophet Moses to be patient with him, as Allah has granted both excellence in different types of traits.
18-69 He said: If Allah please, thou wilt find me patient, nor shall I disobey thee in aught.
قَالَ سَتَجِدُنِىٓ إِن شَآءَ ٱللَّهُ صَابِرًۭا وَلَآ أَعْصِى لَكَ أَمْرًۭا (۶۹)
18-70 He said: If thou wouldst follow me, question me not about aught until I myself speak to thee about it.a
قَالَ فَإِنِ ٱتَّبَعْتَنِى فَلَا تَسْـَٔلْنِى عَن شَىْءٍ حَتَّىٰٓ أُحْدِثَ لَكَ مِنْهُ ذِكْرًۭا (۷۰)
18-70a: The reason for imposing this condition seems to be the same as mentioned in the previous note. The objective is to convey that Prophet Moses’ specific nature cannot patiently bear what Al-Khidr has been given wisdom about. Perfection in all personality traits was destined for only one person and that is the Blessed Holy Prophet Muhammad.
Bayan-ul-Quran 