Tag: islam

19-66   And says man: When I am dead, shall I truly be brought forth alive?^a

وَيَقُولُ ٱلْإِنسَـٰنُ أَءِذَا مَا مِتُّ لَسَوْفَ أُخْرَجُ حَيًّا (۶۶)

19-66a: This is a general statement that applies to all people who deny the resurrection. No specific person is implied.

19-67   Does not man remember that We created him before, when he was nothing?

أَوَلَا يَذْكُرُ ٱلْإِنسَـٰنُ أَنَّا خَلَقْنَـٰهُ مِن قَبْلُ وَلَمْ يَكُ شَيْـًۭٔا (۶۷)

19-68   So by thy Lord! We shall certainly gather them together and the devils, then shall We bring them around hell on their knees.

فَوَرَبِّكَ لَنَحْشُرَنَّهُمْ وَٱلشَّيَـٰطِينَ ثُمَّ لَنُحْضِرَنَّهُمْ حَوْلَ جَهَنَّمَ جِثِيًّۭا (۶۸)

19-68a: جِثِيّ – جَثَی means to kneel and جاث means one who is kneeling, as in: وَتَرَىٰ كُلَّ أُمَّةٍۢ جَاثِيَةًۭ : And thou wilt see every nation kneeling down (45:28). It has two plurals جُثی and جِثِيّ (LA).

The devils can mean the devil assigned to every person, however humans behaving like devils is more plausible.

19-69   Then We shall draw forth from every sect those most rebellious against the Beneficent.

ثُمَّ لَنَنزِعَنَّ مِن كُلِّ شِيعَةٍ أَيُّهُمْ أَشَدُّ عَلَى ٱلرَّحْمَـٰنِ عِتِيًّۭا (۶۹)

19-70   Again, We certainly know best those who deserve most to be burned therein.^a

ثُمَّ لَنَحْنُ أَعْلَمُ بِٱلَّذِينَ هُمْ أَوْلَىٰ بِهَا صِلِيًّۭا (۷۰)

19-70a: صِلِي – It is the plural of صالٍ which means the one entering the fire (R). See 2-3c. إِلَّا مَنْ هُوَ صَالِ ٱلْجَحِيمِ : Save him who will burn in the flaming fire (37:163).

Hell is necessary for the evil doers: The use of أَوْلَىٰ worthier does not mean that some are more deserving and others less deserving of being burnt in hell, even though some have interpreted it as such, and it can be so. In that case, those who were more hardened in their disbelief, as in the previous verse, will be the first to enter the fire and their chastisement will be more severe. However, the verse means that Allah knows best for whom entering the fire is more beneficial as compared to being out of it. Hence, they deserve to enter the fire as compared to not entering it. What is conveyed is that entering the fire is the way to cure them.

19-71   And there is not one of you but shall come to it. This is an unavoidable decree of thy Lord.^a

وَإِن مِّنكُمْ إِلَّا وَارِدُهَا ۚ كَانَ عَلَىٰ رَبِّكَ حَتْمًۭا مَّقْضِيًّۭا (۷۱)

19-71a: وَارِد – For وُرود refer to 11-98a. Its real meaning is to reach water or fire without entering it, although some have extended its meaning and included entering it.

 حَتْم – حَتۡم is to decree an affair or make it certain or to make something unavoidable or to destine (LA).

Believers will not enter hell: Bearing the meaning of وُرود in mind, there is no difficulty in interpreting this verse. Even if إِن مِّنكُمْ is taken to include all humans, both believers and non-believers, the word وُرود means reaching hell and not entering it. There are two other hadith that shed further light on this. According to one of them, which has been classed as weak, the Holy Prophet Muhammad (peace be upon him) said that the pious and the evil will both enter hell but for the pious, the fire will be coolness and peace. In Athar (words and deeds of the Sahabah), it is narrated that when the people destined for paradise enter it, they will ask that Allah had said إِن مِّنكُمْ إِلَّا وَارِدُهَا : there is not one of you but shall come to it and the reply will be given: You have just passed over it but its fire was extinguished. These three sources point to the same conclusion that in reality the pious will not enter hell and this is the teaching of the Quran as is obvious from the following passages: لَا يَسْمَعُونَ حَسِيسَهَا : They will not hear the faintest sound of it (21:102); أُو۟لَـٰٓئِكَ عَنْهَا مُبْعَدُونَ : they will be kept far off from it (21:101). Even if both pious and evil persons are considered included, then the word وُرود means, as stated above, reaching something without entering it. However, if one considers the text attentively, it will be found that the address in منکم is only to the disbelievers, and right from the start of the section, the narration is about the disbelievers. For example, in verse 19:66, the word used إِنسَـٰنُ man is a generic word but only such people are included in it that deny the Hereafter. Then in verse 19:68, it is only the deniers and devils who will be gathered and brought to hell on their knees. So, it is only these disbelievers that are included in منکم . This is the interpretation of Ibn Abbas (IJ). Some have said that although the believer’s وُرود is included, it means the affliction of trials and tribulations on believers in this world. This explanation is by Mujahid (IJ).

In the statement of the next verse ثُمَّ نُنَجِّى ٱلَّذِينَ ٱتَّقَوا۟  : And We shall deliver those who guard against evil (19:72) ثُمَّ is not for ordering the events, for which refer to 2-29a, rather it refers to the narration of a separate event; that those who guard against evil will find salvation, since they will be saved from chastisement while the unjust will remain in hell. The mention in Athar of statements by Companions that they were wary of the impact of this verse, can possibly be explained by the fact that in some ways every person has to face difficulties and tribulations and the highest spiritual levels cannot be achieved without passing through serious difficulties. These tribulations in some ways seem like hell, but for believers they herald peace.

19-72   And We shall deliver those who guard against evil, and leave the wrongdoers therein on their knees.

ثُمَّ نُنَجِّى ٱلَّذِينَ ٱتَّقَوا۟ وَّنَذَرُ ٱلظَّـٰلِمِينَ فِيهَا جِثِيًّۭا (۷۲)

19-73   And when Our clear messages are recited to them, those who disbelieve say to those who believe: Which of the two parties is better in position and better in assembly?^a

 وَإِذَا تُتْلَىٰ عَلَيْهِمْ ءَايَـٰتُنَا بَيِّنَـٰتٍۢ قَالَ ٱلَّذِينَ كَفَرُوا۟ لِلَّذِينَ ءَامَنُوٓا۟ أَىُّ ٱلْفَرِيقَيْنِ خَيْرٌۭ مَّقَامًۭا وَأَحْسَنُ نَدِيًّۭا (۷۳)

19-73a: ندیّ – نداء means to call, and derived from it is نَدِیّ and نادی meaning an assembly. نادی also means a companion. Examples: فَلْيَدْعُ نَادِيَهُۥ : Then let him summon his council; وَتَأْتُونَ فِى نَادِيكُمُ ٱلْمُنكَرَ : and commit evil deeds in your assemblies? Also derived from it is دارالندوۃ the meeting place in Makkah where citizens gathered to consult on important matters.

No other nation has been as proud of their beautiful gathering as the Christian nations because their women embellish themselves with fine clothes and ornaments to grace their gatherings.

19-74   And how many a generation have We destroyed before them, who had better possessions and appearance!^a

وَكَمْ أَهْلَكْنَا قَبْلَهُم مِّن قَرْنٍ هُمْ أَحْسَنُ أَثَـٰثًۭا وَرِءْيًۭا (۷۴)

19-74a: رِءْيًۭا – الذی یُرۡمق من الحُسن به : something so attractive that it gets attention (R).

This verse mentions again the wealth and physical beauty of the enemies of truth. For اثاث refer to 16-80a. It can be household goods which include furniture and clothing, and also wealth. Which nations evidence this? It is so obvious there is no need to explain. Luxuries that were previously not available to kings and nobles are present in the households of common people in these countries.

19-75   Say: As for him who is in error, the Beneficent will prolong his length of days; until they see what they were threatened with, either the punishment or the Hour. Then they will know who is worse in position and weaker in forces.^a

قُلْ مَن كَانَ فِى ٱلضَّلَـٰلَةِ فَلْيَمْدُدْ لَهُ ٱلرَّحْمَـٰنُ مَدًّا ۚ حَتَّىٰٓ إِذَا رَأَوْا۟ مَا يُوعَدُونَ إِمَّا ٱلْعَذَابَ وَإِمَّا ٱلسَّاعَةَ فَسَيَعْلَمُونَ مَنْ هُوَ شَرٌّۭ مَّكَانًۭا وَأَضْعَفُ جُندًۭا (۷۵)

19-75a: فَلْيَمْدُدْ لَهُ ٱلرَّحْمَـٰنُ The Beneficent will prolong his length of days –refers to the practice of Allah that He gives a longer respite to erring nations, and إِمَّا ٱلْعَذَابَ وَإِمَّا ٱلسَّاعَةَ either the punishment or the Hour means minor chastisements and the Hour of their final doom, and the destruction of the nation, because further on the weaker in forces are mentioned. By destruction is meant the loss of their wealth and resources. Refer to 19-80a.

The word Beneficent has been repeated many times in this chapter. The reason is that this chapter is a definitive argument against Christianity which has completely denied the attribute of Beneficence in Allah. Christianity has decided that mercy without retribution is against the attributes of Allah the Exalted, since it has made the sacrifice of the son as the atonement for the sins of sinners. Therefore, Allah cannot forgive any sin unless He takes retribution for it and this is contrary to His attribute of Beneficence. Refer to Chapter 1 for the rebuttal of these false beliefs.

19-76   And Allah increases in guidance those who go aright. And deeds that endure, the good deeds, are, with thy Lord, better in recompense and yield better return.^a

وَيَزِيدُ ٱللَّهُ ٱلَّذِينَ ٱهْتَدَوْا۟ هُدًۭى ۗ وَٱلْبَـٰقِيَـٰتُ ٱلصَّـٰلِحَـٰتُ خَيْرٌ عِندَ رَبِّكَ ثَوَابًۭا وَخَيْرٌۭ مَّرَدًّا (۷۶)

19-76a: مَرَدًّ – is a verbal noun, and its literal meaning is صرف or to turn away, as in فَلَا مَرَدَّ لَهُۥ there is no averting it (13:11). In this verse it means مَرۡجَعۡ and the Hereafter (RM).

Allah has so created humans that if one takes a step towards evil, one will continue taking steps on that path and if one takes a step towards goodness and guidance, one will continue on that path. This is why it is stated that Allah increases in guidance those who go aright.

19-77   Hast thou seen him who disbelieves in Our messages and says: I shall certainly be given wealth and children?^a

أَفَرَءَيْتَ ٱلَّذِى كَفَرَ بِـَٔايَـٰتِنَا وَقَالَ لَأُوتَيَنَّ مَالًۭا وَوَلَدًا (۷۷)

19-77a: The person saying لَأُوتَيَنَّ مَالًۭا وَوَلَدًا I shall certainly be given wealth and children already has wealth and children, so it means that he thinks these things will always continue to be given to him. Hence it is not the saying of one person but the collective attitude of a nation that is proud of its wealth and children and thinks that it will forever be the possessor of the wealth of the world and have large numbers.

19-78   Has he gained knowledge of the unseen, or made a covenant with the Beneficent?

أَطَّلَعَ ٱلْغَيْبَ أَمِ ٱتَّخَذَ عِندَ ٱلرَّحْمَـٰنِ عَهْدًۭا (۷۸)

19-79   By no means! We write down what he says, and We shall lengthen to him the length of the chastisement,^a

كَلَّا ۚ سَنَكْتُبُ مَا يَقُولُ وَنَمُدُّ لَهُۥ مِنَ ٱلْعَذَابِ مَدًّۭا (۷۹)

19-79a: سَنَكْتُبُ – Allah will keep on writing whatever he keeps on saying, and that is why there is a prefix of س before نَكْتُبُ . Like the previous verse there is an element of continuity in the chastisement.

19-80   And We shall inherit from him what he says, and he will come to Us alone.^a

وَنَرِثُهُۥ مَا يَقُولُ وَيَأْتِينَا فَرْدًۭا (۸۰)

19-80a: مَا يَقُولُ –مَا يَقُولُ what he says refers to the wealth and children the person is so proud of. By Allah inheriting it is meant that it will be taken away from him, which happens at the time of death. Since nations are being discussed, worldly wealth and power shifts from one nation to another. When wealth and power are snatched away from a country that is proud of it, that is the severest chastisement and leads to its destruction.

19-81   And they have taken gods besides Allah, that they should be to them a source of strength —

وَٱتَّخَذُوا۟ مِن دُونِ ٱللَّهِ ءَالِهَةًۭ لِّيَكُونُوا۟ لَهُمْ عِزًّۭا (۸۱)

19-82   By no means! They will soon deny their worshipping them, and be their adversaries.^a

ا كَلَّا ۚ سَيَكْفُرُونَ بِعِبَادَتِهِمْ وَيَكُونُونَ عَلَيْهِمْ ضِدًّا (۸۲)

19-82a: ضِدّ – ضِدّ is the mutual exclusivity of two things such that if one comes, the other goes away, as for example day and night. Something opposed to another is called its ضِدّ. According to Ikrimah the meaning of ضِدّ in this verse is enemies (LA).

The previous verse stated that other deities are taken so that they may be a source of strength for powerful nations and in this verse, we are first told the plan will fail, and the deities will deny their worship as stated in إِيَّانَا يَعْبُدُونَ : Us they never worshipped (28:63) and not only that, but they will become adversaries, giving evidence against them. This applies to all false deities but in particular Prophet Jesus is referenced whose nation is the subject of this chapter. The worshippers are not renouncing their worship, but the ones worshipped are denying it.

19-51   And mention Moses in the Book. Surely he was one purified, and was a messenger, a prophet.^a

وَٱذْكُرْ فِى ٱلْكِتَـٰبِ مُوسَىٰٓ ۚ إِنَّهُۥ كَانَ مُخْلَصًۭا وَكَانَ رَسُولًۭا نَّبِيًّۭا (۵۱)

19-51a: مُخْلَص – اَخۡلَصَه‘ اَمۡحَضَه‘ (LA). اُخۡلَصَ means is to remove all adulteration from something, or to keep it very pure. Hence مُخْلِص is one that Allah keeps free from all kinds of impurity and defect. مُخْلَص is one who keeps the Unity of Allah pure and free from all kinds of corruption. This is why the chapter قُلْ هُوَ ٱللَّهُ أَحَدٌ : Say: He Allah is One is called سورۃ الاخلاص because in it the Unity of Allah is purified from every association (LA).

Because the real purpose of this chapter is to furnish proofs against the Christian doctrines, hence after Prophet Abraham, that great prophet is mentioned who is the founder of the Israelite dispensation while leaving out the other intermediate prophets. However, Prophet Aaron does find mention in order to draw attention to the matter that is mentioned in 19-16a. Because the Christians lay great stress on the sinlessness of Prophet Jesus, this verse calls Prophet Moses as مُخْلَص , one who was free from all kinds of impurities and defects. No greater purity can be imagined. In this verse, Prophet Moses is called a messenger and a prophet. In the terminology of the sharia, all messengers are prophets and all prophets are messengers. Hence someone may be called a messenger in one place and a prophet at another place. For example, Prophet Jesus is mentioned in 19:30 as وَجَعَلَنِى نَبِيًّۭا :and made me a prophet and in 3:49 he is called وَرَسُولًا إِلَىٰ بَنِىٓ إِسْرَٰٓءِيلَ :And (made him) a messenger to the Children of Israel.  Using both names means that the words are being used in their literal sense. For رَسُول messenger refer to 2-87a. رَسُول is one who is sent with a message and for نَبِي prophet refer to 2-61c. نَبِي is one to whom Allah gives the news of His Oneness and informs him about things that are hidden. Because the word messenger can be used generally to apply to anyone carrying a message, and is not specific to bringing Divine communication, the word prophet has been added after it.

19-52   And We called to him from the blessed side of the mountain, and We made him draw nigh in communion.^a

 وَنَـٰدَيْنَـٰهُ مِن جَانِبِ ٱلطُّورِ ٱلْأَيْمَنِ وَقَرَّبْنَـٰهُ نَجِيًّۭا (۵۲)

19-52a: أَيْمَن – The meaning of یُمۡن is blessing and that of أَيْمَنِ one who is blessed (LA). It also means the right side but in the context of a mountain, that would not apply. The mountain is called blessed because of the blessings bestowed on Prophet Moses there. Here أَيْمَنِ blessed can refer to one side of the mountain or to mount Sinai itself.

نَجِيّ – For نجاۃ refer to 2-49a and the meaning of ناجَیۡتُه‘ is سارَرۡتُ, made him a confidant. It is derived from نجاۃ  to help someone in a way that leads to his salvation (R) and نَجِيّ is a confidant (R) to whom one reveals one’s secrets.

19-53   And We gave him out of Our mercy his brother Aaron, a prophet.

وَوَهَبْنَا لَهُۥ مِن رَّحْمَتِنَآ أَخَاهُ هَـٰرُونَ نَبِيًّۭا (۵۳)

19-54   And mention Ishmael in the Book. Surely he was truthful in promise, and he was a messenger, a prophet.^a

وَٱذْكُرْ فِى ٱلْكِتَـٰبِ إِسْمَـٰعِيلَ ۚ إِنَّهُۥ كَانَ صَادِقَ ٱلْوَعْدِ وَكَانَ رَسُولًۭا نَّبِيًّۭا (۵۴)

19-54a: Prophet Ishmael’s mission as a prophet : Prophet Ishmael is mentioned after Prophet Moses because the end of the Israelite prophetic lineage marked the beginning of the Ishmaelite lineage and prophethood was transferred from the Israelites to the Holy Prophet Muhammad. The description of Prophet Ishmael as صَادِقَ ٱلْوَعْدِ truthful in promise is to refute the Biblical version that he was a wild man (Genesis 16:12). This trait of صَادِقَ ٱلْوَعْدِ truthful in promise was also perfected in our Holy Prophet and being truthful in promise has also been a prominent feature of his followers as compared to other nations, who have no qualms in breaking their promises. Prophet Ishmael was sent as a prophet to the tribe of Jurham (RM) because Makkah was not populated at that time. The Bible has no mention of his mission.

19-55   And he enjoined on his people prayer and almsgiving, and was one in whom his Lord was well pleased.

وَكَانَ يَأْمُرُ أَهْلَهُۥ بِٱلصَّلَوٰةِ وَٱلزَّكَوٰةِ وَكَانَ عِندَ رَبِّهِۦ مَرْضِيًّۭا (۵۵)

19-55a: Prophet Ishmael’s integrity: Enjoining prayer and charity is common to the teachings of all the prophets and these two foundational principles have always been at the core of religion since the beginning. Prophet Jesus was enjoined to preach the same and Prophet Ishmael also urged his followers to walk on this path. In describing Prophet Ishmael as مَرْضِي  or as one with whom Allah was well pleased, it is conveyed that he never committed any act that was against the wishes of Allah and this is the station of chastity and integrity.  

19-56   And mention Idris in the Book. Surely he was a truthful man, a prophet,

وَٱذْكُرْ فِى ٱلْكِتَـٰبِ إِدْرِيسَ ۚ إِنَّهُۥ كَانَ صِدِّيقًۭا نَّبِيًّۭا (۵۶)

19-57   And We raised him to an elevated state.^a

 وَرَفَعْنَـٰهُ مَكَانًا عَلِيًّا (۵۷)

19-57a:  Raising of Prophet Idris: The Biblical name of Prophet Idris is Enoch and he preceded Prophet Noah. According to some there is a period of one thousand years between him and Prophet Noah, just as there is a period of one thousand years between Prophet Noah and Prophet Abraham. It is also said that he was the first Messenger after Prophet Adam. The Biblical reference to him states: And Enoch walked with God; and he was not; for God took him (Genesis 5:24). Paul says: By faith Enoch was translated that he should not see death (Hebrews 11:5). That is why some Muslim commentators have also written that Prophet Idris was raised alive to heaven, and he is in the fourth or sixth level of heaven. Some have said that his soul was taken in the fourth heaven. There stories have no credible source in either the Quran or the authentic hadith. There is a story narrated by Ka‘b al Ahbar, a seventh century Jewish convert to Islam, that an angel who was a friend of Enoch took him to the fourth heaven where the angel of death caused him to die by taking his soul. Ibn Kathir says this story is a reflection of Kaab’s Jewish heritage and contains some things that cannot be accepted. Hassan’s commentary on رَفَعْنَـٰهُ مَكَانًا عَلِيًّا : We raised him to an elevated state is: ھو شرف النبوۃ و الزلفیٰ عند اللّٰہ تعالیٰ It means the honor of prophethood and nearness to Allah (RM), and then he quotes several narrations to show that if by an elevated state is meant high in dignity and rank then it is a compliment, but simply taking someone physically to a high place is not meritorious (RM). By mentioning the raising of Prophet Enoch, it is conveyed that being elevated is not specific to Prophet Jesus, rather all prophets were elevated.

Wisdom in the non-chronological mention of prophets: In this chapter, prophets are not mentioned in chronological order, but there are special reasons for the arrangement. First Prophet John is mentioned as a preamble to the discussion of Prophet Jesus, who is mentioned next since he is the central theme. He is followed by Prophet Abraham who is the progenitor of a grand series of prophets. Then, one branch of the series of prophets originating from him is mentioned and the narration begins with Prophet Isaac and Prophet Jacob who are at the beginning of the branch, and ends with the mention of Prophet Moses and Prophet Aaron who are the founders of the Israelite branch. Only Prophet Ishmael is mentioned from the second branch because he is the first in this branch and the Holy Prophet Muhammad (peace be upon him) is the last. Finally, Prophet Enoch is mentioned to bring home the point that the system of prophets did not begin with Prophet Abraham but rather, it dates back to the origin of humans. This sequence of prophets is specific to this chapter because it gives conclusive proofs against the Christian doctrines.

19-58   These are they on whom Allah bestowed favors, from among the prophets, of the seed of Adam, and of those whom We carried with Noah, and of the seed of Abraham and Israel, and of those whom We guided and chose. When the messages of the Beneficent were recited to them, they fell down in submission, weeping.^a

أُو۟لَـٰٓئِكَ ٱلَّذِينَ أَنْعَمَ ٱللَّهُ عَلَيْهِم مِّنَ ٱلنَّبِيِّـۧنَ مِن ذُرِّيَّةِ ءَادَمَ وَمِمَّنْ حَمَلْنَا مَعَ نُوحٍۢ وَمِن ذُرِّيَّةِ إِبْرَٰهِيمَ وَإِسْرَٰٓءِيلَ وَمِمَّنْ هَدَيْنَا وَٱجْتَبَيْنَآ ۚ إِذَا تُتْلَىٰ عَلَيْهِمْ ءَايَـٰتُ ٱلرَّحْمَـٰنِ خَرُّوا۟ سُجَّدًۭا وَبُكِيًّۭا ۩ (۵۸)

(PROSTRATION)

19-58a: While all humans are the descendants of Prophet Adam, in this verse the closest ancestor is mentioned: Prophet Enoch is a descendant of Prophet Adam, Prophet Abraham is a descendant of Prophet Noah, Prophet Isaac and Prophet Ishmael are descendants of Prophet Abraham, and Prophet Moses, Prophet Aaron, Prophet Jesus and Prophet John are descendants of Prophet Jacob. By including Prophet Jesus as a descendant of Prophet Jacob, the commentators have been forced to concede that lineage is also from the mother’s side. By mentioning the guidance and selection of all these prophets, the alleged uniqueness of Prophet Jesus is refuted

19-59   But there came after them an evil generation, who wasted prayers and followed lusts, so they will meet perdition,^a

فَخَلَفَ مِنۢ بَعْدِهِمْ خَلْفٌ أَضَاعُوا۟ ٱلصَّلَوٰةَ وَٱتَّبَعُوا۟ ٱلشَّهَوَٰتِ ۖ فَسَوْفَ يَلْقَوْنَ غَيًّا (ؕ۵۹)

19-59a: غَيّ – Raghib has taken غَيّ  to chastisement in this verse, however also refer to 7:16a اغویتنی اھلکتنی (IJ) shows the meaning of غَيّ to include destruction.

أَضَاعُوا۟ ٱلصَّلَوٰةَ – What are wasted prayers? It can mean to stop praying, or to maintain the outward form but to be unaware of its real purpose, or to not pray at the proper times. While the words are generally applicable, the Christians in particular have abandoned praying, considering prayer to be against their doctrine of atonement and they lead the way in following their desires exceeding all other nations. Currently, Muslims are also wasting prayers.

19-60   Except those who repent and believe and do good — such will enter the Garden, and they will not be wronged in aught:

إِلَّا مَن تَابَ وَءَامَنَ وَعَمِلَ صَـٰلِحًۭا فَأُو۟لَـٰٓئِكَ يَدْخُلُونَ ٱلْجَنَّةَ وَلَا يُظْلَمُونَ شَيْـًۭٔا (۶۰)

19-61   Gardens of perpetuity which the Beneficent has promised to His servants in the Unseen. Surely His promise ever comes to pass.^a

جَنَّـٰتِ عَدْنٍ ٱلَّتِى وَعَدَ ٱلرَّحْمَـٰنُ عِبَادَهُۥ بِٱلْغَيْبِ ۚ إِنَّهُۥ كَانَ وَعْدُهُۥ مَأْتِيًّۭا (۶۱)

19-61a: بِٱلْغَيْبِ – The با in بِٱلْغَيْبِ indicates a mixing together, since Allah has promised them Gardens of perpetuity, but the decree is about something that is unseen (RM) because it is not visible to the physical eyes, and is known through other senses.

مَأْتِيًّۭا – اتیان (اَتَی) It means to come easily, and here ماتی is used in the sense of اٰتی since the object is the same as the subject and مَأْتِيًّۭا means it will definitely come.

19-62   They will hear therein no vain discourse, but only, Peace! And they have their sustenance therein, morning and evening.^a

لَّا يَسْمَعُونَ فِيهَا لَغْوًا إِلَّا سَلَـٰمًۭا ۖ وَلَهُمْ رِزْقُهُمْ فِيهَا بُكْرَةًۭ وَعَشِيًّۭا (۶۲)

19-62a: There is no nightfall in heaven so there are no mornings and evenings. When the Holy Prophet Muhammad (peace and blessings be upon him) was asked about this, he replied: These are the hours in which prayer used to be offered (RM). Thus, their sustenance in heaven is the fruit of their prayer and by morning and evening can also mean continually and perpetually, in all conditions and at all times. Peace in paradise means to be safe from all problems and difficulties. Hearing peace in paradise means mutual peace, as in تَحِيَّتُهُمْ فِيهَا سَلَـٰمٌ  : Their greeting therein is peace (14:23) and secondly, the angels sending peace to them  سَلَـٰمٌ عَلَيْكُمْ طِبْتُمْ : Peace be to you! You led pure lives; so enter to abide (34:75).

19-63   This is the Garden which We cause those of Our servants to inherit who keep their duty.

تِلْكَ ٱلْجَنَّةُ ٱلَّتِى نُورِثُ مِنْ عِبَادِنَا مَن كَانَ تَقِيًّۭا (۶۳)

19-64   And we descend not but by the command of thy Lord. To Him belongs what is before us and what is behind us and what is between these, and thy Lord is never forgetful.^a

وَمَا نَتَنَزَّلُ إِلَّا بِأَمْرِ رَبِّكَ ۖ لَهُۥ مَا بَيْنَ أَيْدِينَا وَمَا خَلْفَنَا وَمَا بَيْنَ ذَٰلِكَ ۚ وَمَا كَانَ رَبُّكَ نَسِيًّۭا (۶۴)

19-64a: On the basis of a single hadith which is about the اصحاب کہف Dwellers of the Cave it is thought this is the speech of Angel Gabriel in which he explains why revelation had stopped. A Bukhari hadith by Ibn Abbas only states that the Holy Prophet Muhammad (peace and blessings be upon him) asked Angel Gabriel why he does not descend more often, and his reply forms the text of this verse. However, based on the wording of the verse the explanation that seems rational and appealing is that the coming of blessed prophets is meant. Even if the reference is to the coming of angels, what is really meant is the revelation of the Quran because the angels descend in the Night of Majestyلیلة القدر  in which the Quran was revealed. So, either the reference is generally to the coming of the prophets, who only come in accordance with the command of Allah, or more specifically it is a reference to the revelation of the Quran indicating that the revelation that has come now is by the command of Allah. مَا بَيْنَ أَيْدِينَا what is before us means the future, مَا خَلْفَنَا what is behind is the past and مَا بَيْنَ ذَٰلِكَ what is between these means the present. The meaning of مَا كَانَ رَبُّكَ نَسِيًّۭا thy Lord is never forgetful, is either that Allah could not forget the covenants that He has made with all His prophets about sending His final messenger, or that Allah could not leave people in their state of ignorance. Some have understood the words to mean Allah could not leave His prophets, so He will help them.

19-65   Lord of the heavens and the earth and what is between them, so serve Him and be patient in His service. Knowest thou any one equal to Him?^a

رَّبُّ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ وَمَا بَيْنَهُمَا فَٱعْبُدْهُ وَٱصْطَبِرْ لِعِبَـٰدَتِهِۦ ۚ هَلْ تَعْلَمُ لَهُۥ سَمِيًّۭا (۶۵)

19-65a: ٱصْطَبِرْ – اِصطبار – It is from صبر conjugated according to the principle of باب افتعال. The meaning of ٱصْطَبِرْ is تَحَمَّلِ الصبَر بِجَھۡدِك to maintain patience through one’s striving (R).

سَمِيّ  – For سَمِيّ refer to 13-33a. It means There is none like Him. It refutes sonship.

18-83   And they ask thee about Dhu-l-qarnain. Say: I will recite to you an account of him.^a

وَيَسْـَٔلُونَكَ عَن ذِى ٱلْقَرْنَيْنِ ۖ قُلْ سَأَتْلُوا۟ عَلَيْكُم مِّنْهُ ذِكْرًا (۸۳)

18-83a:  ذوٱلْقَرْنَيْنِ – قَرۡن means lineage or pedigree, refer to 6-6a and قَرۡن also means horns. There are several narrations about how the name ذوٱلْقَرْنَيْنِ came about. Ibn Jarir writes that the Ahle Kitab have different opinions about it. Some say that he was the emperor of two kingdoms, both Rome and Persia. Another opinion is that he had two horn-like protrusions on his head. Some say that both sides of his head were made of copper. Who was he really? Some commentators even considered him to be an angel. Most consider him to be a pious servant of Allah to whom Allah had granted a kingdom and knowledge, wisdom, majesty and grandeur. Some are convinced that he was a prophet. However, no one has identified him with a historical figure. The solution to this mystery is in the Bible where in the vision of Daniel there is a mention of a two-horned ram and its interpretation is given as: The ram which thou sawest having two horns are the kings of Media and Persia (Daniel 8:20). The king of Media and Persia that fits the description of ذوٱلْقَرْنَيْنِ given in the Quran is Darius I who lived from 521-485 B.C. The Jewish Encyclopedia writes about him: “Darius was the organizer of the Persian Empire. His conquests served to round out the boundaries of his realm in Armenia, the Caucasus, and India, and along the Turanian steppes and the highlands of Central Asia”. The Encyclopedia Brittanica states about him: “The religious beliefs of Darius himself, as reflected in his inscriptions, show the influence of the teachings of Zoroaster. But he was also a great statesman and organizer. The time of conquests had come to an end; the wars which Darius undertook, like that of Augustus, only served the purpose of gaining strong natural frontiers for the empire and keeping down the barbarous tribes on its borders. Thus, Darius subjugated the wild nations of the Pontic and Armenian mountains and extended the Persian dominion to the Caucasus; for the same reason he fought against the Sacae and other Turanian tribes”. If the facts mentioned here are compared with what is stated in the Quran, it is clearly seen that the person the Quran has described as Dhu-l-qarnain, which is his name based on the vision of Daniel, is a recounting of Darius I. This is evidence of the perfect knowledge of the Quran.

The reason for the mention of Dhu-l-qarnain in this chapter: One of the reasons for this mention of Dhu-l-qarnain seems to be that he was a national prophet, and it is thus conveyed to the Jews and Christians that prophethood is not limited to their nations. It may also be possible that the narrations of the prophets of other nations are meant to address the criticism by the Jews and Christians regarding the Arab ethnicity of the last prophet, by showing that prophethood is a blessing of Allah which is not limited to Bani Israel. Also, the narration of Dhu-l-qarnain ends with a mention of Gog and Magog, then immediately the sallying forth of Gog and Magog in the end times is stated. Since Gog and Magog are identified as Christian nations, this narration has a special relevance to this chapter, which is about Christian nations.

18-84   Truly We established him in the land and granted him means of access to everything;^a

إِنَّا مَكَّنَّا لَهُۥ فِى ٱلْأَرْضِ وَءَاتَيْنَـٰهُ مِن كُلِّ شَىْءٍۢ سَبَبًۭا (۸۴)

18-84a: سَبَب – is the resources needed to achieve other things. Refer to 2-166a. Raghib has taken the meaning as a deeper understanding of all matters and related resources. Ibn Jarir’s interpretation is knowledge. In the next verse, سَبَب is either means or resources and it includes necessities of travel, or it can refer to a desired goal and the way to get there (IJ) because the journey is a means of reaching a destination. By everything is meant everything Dhu-l-qarnain needed to strengthen his country.

مَكَّنَّا لَهُۥ – Refer to 6-6a.

18-85   So he followed a course.

 فَأَتْبَعَ سَبَبًا (۸۵)

18-86   Until, when he reached the setting-place of the sun, he found it going down into a black sea, and found by it a people. We said: O Dhu-l-qarnain, either punish them or do them a benefit.^a

حَتَّىٰٓ إِذَا بَلَغَ مَغْرِبَ ٱلشَّمْسِ وَجَدَهَا تَغْرُبُ فِى عَيْنٍ حَمِئَةٍۢ وَوَجَدَ عِندَهَا قَوْمًۭا ۗ قُلْنَا يَـٰذَا ٱلْقَرْنَيْنِ إِمَّآ أَن تُعَذِّبَ وَإِمَّآ أَن تَتَّخِذَ فِيهِمْ حُسْنًۭا (۸۶)

18-86a: مَغْرِبَ ٱلشَّمْسِ –  has been translated as: منتھی الارض من جھة المغرب the farthest reach of the earth towards the west. Taking the meaning of الارض as the entirety of the Earth is an error. الارض is frequently used to mean a particular country, so it is used for his country, and this usage is met in the Quran as in: أَنَّ ٱلْأَرْضَ يَرِثُهَا عِبَادِىَ ٱلصَّـٰلِحُونَ : My righteous servants will inherit the land (21:105). The meaning of مَغْرِبَ ٱلشَّمْسِ is simply the western frontier of his country, because this is the farthest he could go.

عَيْنٍ حَمِئَة – عَيْنٍ is an abundance of water or a place where water collects (T) and حَمِئَة is black mud. See 15:26a. عَيْنٍ حَمِئَة black, muddy water is the Black Sea whose name is derived because of the black color of its water due to its black mud. It is proven that the rule of Darius I extended up to the Black Sea.

Dhu-l-qarnain’s western travel: The Quran has first mentioned the western expedition of Dhu-l-qarnain that reached up to the Black Sea, followed by the eastern expedition and then the northern expedition that was towards the Caucasus Mountains. The Quran has not stated here that the sun was actually going down into black water, rather it appeared to Dhu-l-qarnain as such because when he reached the shores of the Black Sea there was only water in front of him and it appeared to him that the sun was setting into the sea. There is a similar verse that mentions وَجَدَهَا تَطْلُعُ عَلَىٰ قَوْمٍۢ : he found it rising on a people… (18:90). It does not mean that the sun actually rose out of these people. Hence this verse does not mean that the sun actually went down into the black water. Moreover, the meaning of غَرۡب or مَغۡرِب is not to drown but to disappear or to vanish from sight and go far away. See 5-31a. The idea that the sun would drown in the sea is completely erroneous.

The last part of the verse seems to give several reasons to support the idea that Dhu-l-qarnain was a prophet. Allah addresses him and gives him authority to punish and reward, which shows that he received revelation, and supports the idea that he was a prophet. There is also mention of his confrontation with a nation and he says about those who oppose him, that whoever is unjust will be punished in this world and in the next. Such a statement can only be made by a prophet. The authority given to punish them or to benefit them means that different kinds of treatment may be meted out to different people in accordance with their actions. The reason for this is explained in the next verse. By حُسْنًۭا is meant امراً ذاحُسۡنٍ a beneficial act, and it refers to doing them a favor and forgiving them.

18-87   He said: As for him who is unjust, we shall chastise him, then he will be returned to his Lord, and He will chastise him with an exemplary chastisement.

قَالَ أَمَّا مَن ظَلَمَ فَسَوْفَ نُعَذِّبُهُۥ ثُمَّ يُرَدُّ إِلَىٰ رَبِّهِۦ فَيُعَذِّبُهُۥ عَذَابًۭا نُّكْرًۭا (۸۷)

18-88   And as for him who believes and does good, for him is a good reward, and We shall speak to him an easy word of Our command.^a

وَأَمَّا مَنْ ءَامَنَ وَعَمِلَ صَـٰلِحًۭا فَلَهُۥ جَزَآءً ٱلْحُسْنَىٰ ۖ وَسَنَقُولُ لَهُۥ مِنْ أَمْرِنَا يُسْرًۭا (۸۸)

18-88a: In this verse, two groups are mentioned which frequently are formed in response to the advent of prophets. One group is of people who believe and do good deeds, and the other group is of people who not only reject, but who oppose the truth and are unjust towards those who have accepted the truth. These are called مَن ظَلَمَ who is unjust not simply for associating others with Allah, but it appears that this is a nation that had previously acted unjustly and that is why in the previous words, Allah first proclaims إِمَّآ أَن تُعَذِّبَ : either punish them. Dhu-l-qarnain also speaks first about punishment to those who are unjust. This expedition was to punish this nation but since prophets are not about punishment, this nation is given a second chance with the offer that those among them who believe will not be treated harshly, as stated in: سَنَقُولُ لَهُۥ مِنْ أَمْرِنَا يُسْرًۭا : We shall speak to them an easy word of Our command. However, those who do not desist from injustice and opposition are to be punished even in this world. Most commentators have taken فَسَوْفَ نُعَذِّبُهُ we shall chastise them to mean only capital punishment, although the Quran has not mentioned killing, and so what is meant is a suitable punishment that fits the crime. يُسْرًۭا means ذایسر they will be treated gently. Some have taken the word حُسْن in verse 18:86 to imply imprisonment because it is a better outcome than getting killed, but the word itself gives the lie to this idea because احسان favor gives rise to forgiveness and the words جَزَآءً ٱلْحُسْنَىٰ the best reward further reject imprisonment as an interpretation. It is meaningless to say that those who deserve imprisonment in this world will be getting جَزَآءً ٱلْحُسْنَىٰ the best reward in the Hereafter.

18-89   Then he followed a course.

ثُمَّ أَتْبَعَ سَبَبًا (۸۹)

18-90   Until, when he reached (the land of) the rising sun, he found it rising on a people to whom We had given no shelter from it—^a

حَتَّىٰٓ إِذَا بَلَغَ مَطْلِعَ ٱلشَّمْسِ وَجَدَهَا تَطْلُعُ عَلَىٰ قَوْمٍۢ لَّمْ نَجْعَل لَّهُم مِّن دُونِهَا سِتْرًۭا (۹۰)

18-90a: مَطْلِعَ ٱلشَّمْسِ – For the meaning of طلع see 6-99a. مَطْلِعَ ٱلشَّمْسِ is described as: غایة الارض المعودۃ من جہة المشرق the last habitation towards the east (RM). As explained before, by the last habitation in the east is meant the last habitation within his realm and not the last habitation of the face of the earth.

سِتْر – The meaning of سِتُر is to cover something, and the absence of سِتْر here means the absence of buildings, as in one hadith: لم یبن حابناء قط… (RM).

This is Dhu-l-qarnain’s eastern expedition to strengthen his frontiers. The eastern extent of his rule is indicated by the presence of people who did not live in buildings, leading a nomadic life.

18-91   So it was. And We had full knowledge of what he had.^a

كَذَٰلِكَ وَقَدْ أَحَطْنَا بِمَا لَدَيْهِ خُبْرًۭا (۹۱)

18-91a: This means that Allah was aware of the army, weapons, and other resources of war that Dhu-l-qarnain had, indicating that he had sufficient resources.

18-92   Then he followed a course.

ثُمَّ أَتْبَعَ سَبَبًا (۹۲)

18-93   Until, when he reached (a place) between the two mountains, he found on that side of them a people who could hardly understand a word.^a

حَتَّىٰٓ إِذَا بَلَغَ بَيْنَ ٱلسَّدَّيْنِ وَجَدَ مِن دُونِهِمَا قَوْمًۭا لَّا يَكَادُونَ يَفْقَهُونَ قَوْلًۭا (۹۳)

18-93a: سَّدَّيْن – For سَدّ see 4-9a. Every barrier is سَدّ (R) as in: وَجَعَلْنَا مِنۢ بَيْنِ أَيْدِيهِمْ سَدًّۭا وَمِنْ خَلْفِهِمْ سَدًّۭا : And We have set a barrier before them and a barrier behind them (36:9). A wall and a mountain is also called سَدّ (LA). As narrated by Ibn Abbas by سَّدَّيْن in this verse is meant two mountains of Armenia and Azerbaijan.

لَّا يَكَادُونَ يَفْقَهُونَ قَوْلًۭا – means they did not understand the language of Dhu-l-qarnain and had their own language. This is the northern expedition of Dhu-l-qarnain. The northern frontier was the one most threatened. According to the Encyclopedia Britannica: The tribes in the Zagros and the northern parts of Media were not Iranians nor Indo-Europeans, but an aboriginal population, like the early inhabitants of Armenia, perhaps connected with the numerous tribes of the Caucasus.

18-94   They said: O Dhu-l-qarnain, Gog and Magog^a do mischief in the land. May we then pay thee tribute on condition that thou raise a barrier between us and them?^b

قَالُوا۟ يَـٰذَا ٱلْقَرْنَيْنِ إِنَّ يَأْجُوجَ وَمَأْجُوجَ مُفْسِدُونَ فِى ٱلْأَرْضِ فَهَلْ نَجْعَلُ لَكَ خَرْجًا عَلَىٰٓ أَن تَجْعَلَ بَيْنَنَا وَبَيْنَهُمْ سَدًّۭا (۹۴)

18-94a: Origin of the name Gog and Magog: يَأْجُوجَ وَمَأْجُوجَ are the nominative and accusative case respectively of the measure of اَجِجۡ  and اَجِجۡ is the sparking or flaring of fire. The meaning of اَجِجۡ is also اَمۡرَعَ walked fast. Gog and Magog are two tribes from the creation of Allah. ماء اُجاج is brackish water or water whose brackishness is intense (LA), as in هَـٰذَا مِلْحٌ أُجَاجٌۭ the other salt, bitter (35:12). Gog and Magog have been likened to a flaming, sparking fire and turbulent seas because of their restlessness and agitation (R).  There may be a prophecy in the derivation of their name from اَج that these nations will get a lot of work done with the use of fire. Gog and Magog are from the progeny of Adam as evidenced by narrations in Bukhari and Muslim (IK). According to some, Gog and Magog are two tribes from the progeny of Japheth, son of Noah, and the Turks are also descended from them. They were left on one side of the wall that Dhu-l-qarnain built and came to be known as Turks. According to a narration by Ka‘b al- Ahbar, Gog and Magog are Adam’s progeny but not through Eve (RM). In short, Gog and Magog belong to the human race, but some words in Hadith about them may lead to doubts that they are not humans. Those words are definitely used in a metaphorical sense, and furthermore, not all the narrations about Gog and Magog are authentic. For example, the narrations attributed to Ibn Abbas that they are only one hand span or several hand spans tall, or that when one of them dies he leaves one thousand children. Although the chain of narration of these hadith are مرفوع directly attributed to the Holy Prophet Muhammad but they are declared to be منکر worthy of rejection because of the unreliability of one or more in the chain of narrators. According to the Jewish Encyclopedia: Josephus identifies them with the Scythians, a name which among the classical writers stands for Indo-European nomadic warriors. According to Jerome of Stridon, Magog was situated beyond the Caucasus near the Caspian Sea. Encyclopedia Brittanica agrees with this view that these are Scythian nations and further opines that this word can be used for all or any one of the many northern nations.

Biblical evidence that Gog and Magog are European nations: A narration in the Bible reads: “Son of man, set thy face against Gog, the land of Magog, the chief prince of Rosh, Meshech and Tubal, and prophecy against him. And say, Thus saith the Lord God; Behold, I am against thee, O Gog, the chief prince of Meshech and Tubal: And I will turn thee back, and put hooks into the jaws…” (Ezekiel 38:1-4). There are three names mentioned here in relation to Gog and Magog – Rosh, Meshech and Tubal. Bible scholars, alarmed by such a stark prophecy, have tried to seek these names in Asia Minor and say that Rosh does not mean Russia, because the prophecy would stand against them. [note: Bible scholars have now completely removed Rosh from the prophecy and available editions of Bible say only Magog the chief prince of Meshech and Tubal]. However, the facts are such that a denial cannot stand against them. It is an established fact that Gog and Magog are located north of Caucasus, a fact that has been accepted both by the Jewish Encyclopedia and the Encyclopedia Brittanica. Searching for these names in Asia Minor is a futile attempt. North of Caucasus, both Russia, Meshech and Tubal are located. Two rivers by the name of Tobol and Moskova flow north from Caucasus and the ancient city of Moscow is situated on the latter named river, and the city of Tobolsk on the former. It is a certain fact that Magog mentioned here pertains to Russia and not to anywhere else. So, from among Gog and Magog, Gog which represents the Slavic nations are resident in Russia, but whether the Teutonic nations representing Magog reside there or not requires proof. However, for the name of Gog to fit so perfectly to one section of the European nations as proven by the Bible and the encyclopedias, does not leave any doubt that Magog is also another major part of the European nations. The presence of two statutes of Gog and Magog before the Guild Hall in London which are of ancient origin and were present even in the time of Henry V shows that the conclusion we have reached is correct. It is possible that in the beginning there was some relationship between these two nations or that they may even be two branches of the same nation.

18-94b: خَرْج – خَرْج and خَرَاج  is the set amount that people donate yearly out of their wealth or خَرَاج is the portion that is taken from the wealth of people (LA), as in أَمْ تَسْـَٔلُهُمْ خَرْجًۭا فَخَرَاجُ رَبِّكَ خَيْرٌۭ  : Or does thou ask them a recompense? But the recompense of thy Lord is the best (923:72). خَرْج is more expansive than خَرَاج . خَرْج is not only used for income, but also for expenditure (R).

What is meant by Gog and Magog making mischief: A statement in Ibn Kathir is: یخرج منھا یاجوج و ماجوج علی بلاد الترك فیبعثون فیھا فساد او یھلکون الحرث و النسل    From this place, Gog and Magog will launch an attack on the country of the Turks and create turmoil and destroy crops and offspring. In the Gog and Magog are said to sally forth in the end times, which is also referenced in the Quranic verses 18:98-99. Both journeys seem to be for the purpose of attacking the Turks. In the first one, the nation mentioned in the above verse that asked Dhu-l-qarnain to build the wall, appear to be Turks. The Turks may or may not be of the same ethnicity as Gog and Magog but there is no doubt that the nation left south of the wall whose construction is referenced here were the Turks and the ones to the north were Gog and Magog. This is how Allah destined it that the northern nations would attack the Turks twice – the first time as mentioned here and secondly in the end time when the Turks would be the special target of these northern nations.

History is witness to the mischief of Gog and Magog that is mentioned here. The people who inhabited the mountains between Armenia and Azerbaijan were always suffering at the hands of their northern neighbors, Gog and Magog, because of their repeated attacks. Accordingly, Encyclopedia Brittanica writes that the Scythian nations that have been determined to be Magog ruled Media for twenty-eight years. About 512 BC Darius undertook a war against the Scythians. The purpose of this war can only have been to attack the nomadic Turanian tribes in the rear and thus to secure peace on the northern frontier of the Empire. This statement supports the narration given in the Quran about the northern expedition of Dhu-l-qarnain and also that the tribes living north of the Caucasus frequently attacked the tribes living in the north of Iran near the frontier.

18-95   He said: That wherein my Lord has established me is better, so if only you help me with strength (of men), I will make a fortified barrier between you and them:^a

قَالَ مَا مَكَّنِّى فِيهِ رَبِّى خَيْرٌۭ فَأَعِينُونِى بِقُوَّةٍ أَجْعَلْ بَيْنَكُمْ وَبَيْنَهُمْ رَدْمًا (۹۵)

18-96a:   رَدْم – is blocking a gap with stones (R). This is more efficacious than سدّ because one thing is stacked over another (LA).

أَعِينُونِى بِقُوَّةٍ – means that Dhu-l-qarnain does not need their money but they should provide the labor for construction.

Dhu-l-qarnain’s wall: The wall that is referenced here is the famous wall at Derbent which is situated near the Caspian Sea. Muslim geographers have also mentioned this wall. Accordingly, there is mention of it in Marasid al-Ittila and Ibn al-Faqih. Encyclopedia Brittanica gives the following account of the wall: Derbent or Darband, a town of Caucasia, in the province of Dagestan, on the western shore of the Caspian…It occupies a narrow strip of land beside the sea, from which it climbs up the steep heights inland…And to the south lies the seaward extremity of the Caucasian wall (50 miles long) otherwise known as Alexander’s Wall, blocking up the narrow pass of the Iron Gate or Caspian Gate. When complete, this had a height of 29 feet and a thickness of about 10 feet, and with its iron gates and numerous watchtowers formed a valuable defense of the Persian frontier. The location of this wall which was built for defending the northern frontier as admitted here is exactly in accordance with the narration in the Quran. The misnomer of the wall as Alexander’s Wall is the result of a mistake made by Muslim historians who mistook Dhu-l-qarnain for Alexander. (It should be remembered here that Dhu-l-qarnain is Darius I and not the Darius that fought with Alexander). This statement leaves no doubt that the wall mentioned in the Quran is this wall at Derbent that was made to prevent the tribes north of Caucasia from attacking Iran. These northern tribes are identified as Gog and Magog not only by the Quran but even the historians label them as such.

18-96   Bring me blocks of iron. At length, when he had filled up the space between the two mountain sides, he said, Blow. Till, when he had made it (as) fire, he said: Bring me molten brass to pour over it.^a

ءَاتُونِى زُبَرَ ٱلْحَدِيدِ ۖ حَتَّىٰٓ إِذَا سَاوَىٰ بَيْنَ ٱلصَّدَفَيْنِ قَالَ ٱنفُخُوا۟ ۖ حَتَّىٰٓ إِذَا جَعَلَهُۥ نَارًۭا قَالَ ءَاتُونِىٓ أُفْرِغْ عَلَيْهِ قِطْرًۭا (۹۶)

18-96a: صَّدَفَيْنِ – It is the dual form of صَدَف and صَدَف is the side of a mountain. صَدَف عنه means to turn away from him, shun him, avoid him, as in: وَصَدَفَ عَنْهَا : and turns away from them (6:157).

قطر – قُطر means direction, side, from, towards. Its plural is اقطار , as in: أَن تَنفُذُوا۟ مِنْ أَقْطَارِ ٱلسَّمَـٰوَٰتِ :…if you are able to pass through the regions of the heavens and the earth… (55:33) and وَلَوْ دُخِلَتْ عَلَيْهِم مِّنْ أَقْطَارِهَا : And if an entry were made upon them from the outlying parts of it (33:14). قِطۡر is molten brass. قَطرِان is resin, pitch, as in سَرَابِيلُهُم مِّن قَطِرَانٍۢ : Their shirts made of pitch (14:50). قِطار is derived from it (R).

This wall was not made of iron but was made of stones which is shown by the use of the word رَدۡم . Refer to 18-95a. Then why did Dhu-l-qarnain ask for blocks of iron? These are the details that evidence the perfect knowledge of the Quran. The Holy Prophet had not gone to see this wall and Muslims are still trying to determine its location. Even as late as the nineteenth century, Sir Syed termed the Great Wall of China as the wall Dhu-l-qarnain built. Now when it has been properly identified, it is amazing to find that the wall is made of stone, just as the Quran informed us by the use of the word رَدۡم , but it has doors made of iron. It was for the doors that Dhu-l-qarnain asked for the blocks of iron. This is why the mention of the blocks of iron comes after the wall had been made and had reached the side of the mountain on either side. It was then that the iron was melted and shaped into gates on which molten brass was poured to make them stronger. The molten brass was not poured on the wall but on the metal sheets which made the gates.

18-97   So they were not able to scale it, nor could they make a hole in it.^a

فَمَا ٱسْطَـٰعُوٓا۟ أَن يَظْهَرُوهُ وَمَا ٱسْتَطَـٰعُوا۟ لَهُۥ نَقْبًۭا (۹۷)

18-97a: This wall became a barrier for the northern tribes. They could neither scale it nor force a hole through it because there were towers at regular intervals along the wall where soldiers resided.

18-98   He said: This is a mercy from my Lord, but when the promise of my Lord comes to pass He will crumble it, and the promise of my Lord is ever true.

قَالَ هَـٰذَا رَحْمَةٌۭ مِّن رَّبِّى ۖ فَإِذَا جَآءَ وَعْدُ رَبِّى جَعَلَهُۥ دَكَّآءَ ۖ وَكَانَ وَعْدُ رَبِّى حَقًّۭا (۹۸)

18-98a: دَكَّآءَ – دَكّ is used for the demolition of a mountain, wall or other similar object (LA), as in فَلَمَّا تَجَلَّىٰ رَبُّهُۥ لِلْجَبَلِ جَعَلَهُۥ دَكًّۭا : So when His Lord manifested His glory to the mountain, He made it crumble (7:143) and وَحُمِلَتِ ٱلْأَرْضُ وَٱلْجِبَالُ فَدُكَّتَا دَكَّةًۭ وَٰحِدَةًۭ : And the earth and the mountains are borne away and crushed with one crush (69:14). According to one saying, دَكّ is an earthquake (LA). دَکّاء is a small earthen embankment (LA) اَرۡضٌ دَکّاء is flat land (R). In جَعَلَهُۥ دَكَّآءَ it means ارضاۥ دَكَّآءَ make it flat land.

The destruction of the wall: The destruction refers to the ultimate destruction of this barrier and then Gog and Magog will sally forth. It is not necessary that the point of their sallying forth will be from where the wall stands, and neither is it necessary that it will be the same tribes who will come out. It could be the progeny of those tribes or it could be other similar nations. According to a hadith, the Holy Prophet said that at the time of his advent a small hole has been made in this wall. This indicates that the time for the exodus and domination of the world by these nations has drawn near.

18-99   And on that day We shall let some of them surge against others and the trumpet will be blown, then We shall gather them all together,^a

وَتَرَكْنَا بَعْضَهُمْ يَوْمَئِذٍۢ يَمُوجُ فِى بَعْضٍۢ ۖ وَنُفِخَ فِى ٱلصُّورِ فَجَمَعْنَـٰهُمْ جَمْعًۭا (۹۹)

18-99a: يَمُوج – مَوۡج  is an ocean wave, as in فِى مَوْجٍۢ كَٱلْجِبَالِ : amid waves like mountains (11:42). ماج (یَموج) means to rise like a turbulent wave (R).

The last setting forth of Gog and Magog and their fate: This verse refers to the surging of the nations previously mentioned verse. It is stated clearly in another place in the Quran: حَتَّىٰٓ إِذَا فُتِحَتْ يَأْجُوجُ وَمَأْجُوجُ وَهُم مِّن كُلِّ حَدَبٍۢ يَنسِلُونَ : Even when Gog and Magog are let loose and they sally forth from every elevated place (21:96). This means they will dominate the world. Accordingly, in a hadith in Sahih Muslim where Gog and Magog are mentioned, it is stated: لاید ان لاحد بقتالہم no one will have the power to fight them. This combined evidence of both Quran and Hadith leaves no doubt as to the identity of the nations who are referred to as Gog and Magog, and it is equally obvious that their sallying has already taken place. Gog and Magog are the European nations, whether Teutons or Slavs, who have so dominated the world that there is nothing they cannot accomplish. This is an unprecedented situation in world events. This verse portrays their internal condition that Allah will leave them when they will be in a state of great agitation against each other; after dominating the whole world, they will begin to fight among themselves, whether it is by way of war as happened in the World Wars or it takes some other form. The word يَمُوج conveys their state of agitation and astonishment because despite having dominated the whole world they will have no inner peace. This state of anxiety has already started and only God knows how it will be manifested in the future. Their gathering at the call of the trumpet is not just at the final Resurrection but it seems to refer to and include cataclysmic events on a national level as well. There may be a reference in their gathering together to their uniting on the religion of truth, Islam, with a major section of their population embracing this religion. It may be to provide a contrast that the next verse talks about disbelievers. The statement لِيُظْهِرَهُۥ عَلَى ٱلدِّينِ كُلِّهِۦ : that He may make it prevail over all religions (48:28) shows clearly that finally multitudes from among them will accept Islam.

18-100 And We shall bring forth hell, exposed to view, on that day before the disbelievers,

وَعَرَضْنَا جَهَنَّمَ يَوْمَئِذٍۢ لِّلْكَـٰفِرِينَ عَرْضًا (۱۰۰)

18-101 Whose eyes were under a cover from My Reminder, and they could not bear to hear.

ٱلَّذِينَ كَانَتْ أَعْيُنُهُمْ فِى غِطَآءٍ عَن ذِكْرِى وَكَانُوا۟ لَا يَسْتَطِيعُونَ سَمْعًا (۱۰۱)

18-71   So they set out until, when they embarked in a boat, he made a hole in it. (Moses) said: Hast thou made a hole in it to drown its occupants? Thou hast surely done a grievous thing.^a

فَٱنطَلَقَا حَتَّىٰٓ إِذَا رَكِبَا فِى ٱلسَّفِينَةِ خَرَقَهَا ۖ قَالَ أَخَرَقْتَهَا لِتُغْرِقَ أَهْلَهَا لَقَدْ جِئْتَ شَيْـًٔا إِمْرًۭا (۷۱)

18-71a: سَفِينَة – سفن is carving the outer part of wood or other objects. Derived from this, a boat is called سَفِينَة  (R).

إِمْرًۭا –اِمۡر is used here in the sense of منکر  something bad, and this meaning is derived from the proverb اَمِرَا لامۡرُ which means a large amount or large frequency (R), or a very calamitous bad thing. Some linguists say that اِمۡر is more grievous than نکر which is used later while relating the killing of a boy, because the breaking of the boat could have resulted in many casualties (LA).

خَرَقَ – For خَرَقَ see 6-100a.

This section narrates the three incidents that Al-Khidr and Prophet Moses encountered. The first incident is that of damaging the boat. The meaning of the term لِتُغْرِقَ أَهْلَهَا is not that the boat was damaged in order to sink its occupants but the ل is called لام عاقبت indicating that the boat has been broken and the result will be that its occupants will drown. By breaking the boat in this manner and killing a boy later in their travels, some people have reasoned that Al-Khidr was a person who was seen only by Moses and he was not visible to all, otherwise people would have stopped him from damaging the boat and killing the boy. If we accept this, then the incidents must be part of a vision, and Al-Khidr in that case was not a person, rather an angel. Nawawi has written in Tahdhib al-Asma that Al-Khidr was from the royal family, and it is possible that he had an estate or ruled in that area due to which he was not stopped. Another reason could be that the people of that area had so much trust in him that they did not frown upon his actions. It is also possible that خَرَقَهَا only means that he gave an order for the boat to be damaged, because if he had actually damaged the boat then the occupants would indeed have drowned. Similarly, in the killing of the boy, it is possible that Al-Khidr ordered him to be killed. In ordinary phrasing it is commonplace to consider an order to do something, as a done deed. In this case anyway, the boat was only damaged and not totally broken as is apparent from verse 18:79.

18-72   He said: Did I not say that thou couldst not have patience with me?

قَالَ أَلَمْ أَقُلْ إِنَّكَ لَن تَسْتَطِيعَ مَعِىَ صَبْرًۭا (۷۲)

18-73   He said: Blame me not for what I forgot, and be not hard upon me for what I did.

قَالَ لَا تُؤَاخِذْنِى بِمَا نَسِيتُ وَلَا تُرْهِقْنِى مِنْ أَمْرِى عُسْرًۭا (۷۳)

18-74   So they went on, until, when they met a boy, he slew him. (Moses) said: Hast thou slain an innocent person, not guilty of slaying another? Thou hast indeed done a horrible thing.^a

فَٱنطَلَقَا حَتَّىٰٓ إِذَا لَقِيَا غُلَـٰمًۭا فَقَتَلَهُۥ قَالَ أَقَتَلْتَ نَفْسًۭا زَكِيَّةًۢ بِغَيْرِ نَفْسٍۢ لَّقَدْ جِئْتَ شَيْـًۭٔا نُّكْرًۭا (۷۴)

18-74a: غُلَـٰم – See 3-40a. The word is used for a boy starting from birth to adulthood. کہل (middle aged) person is also sometimes called غُلَـٰم . Some say that the boy had reached the age of maturity and others, that he had not.

زَكِيَّةًۢ – The literal meaning of زکاء is to move forward, and fertile land is called ارضٌ زکیّةٌ. Later in the chapter there is the term خَيْرًۭا مِّنْهُ زَكَوٰةًۭ :give them in place one better (18:81) where the meaning of زَكَوٰةً is صلاح virtuous and righteous, and the word occurs with the same meaning in: وَحَنَانًۭا مِّن لَّدُنَّا وَزَكَوٰةًۭ :kind-heartedness from us and purity (19:13). The interpretation of زَكَوٰةً in 18:81 has also been made as عمل صالح : good deeds as in: لِلزَّكَوٰةِ فَـٰعِلُونَ  : act for the sake of purity (23:4). So, the meaning of زَكِيَّةًۢ will be in good health. Commentators have also translated زَكِيَّةًۢ as تائبة  one seeking Allah’s protection and مسلمة  one who submits (IJ).

نُّكر  -See 11-70a. نُّكر  is a very hard affair that is unimaginable (R).

Killing of a person by Al-Khidr: This is the second incident, and most commentators consider the victim to be a child because he is called زَكِيَّةًۢ but even if one takes the meaning of زَكِيَّةًۢ to be innocent, it simply means he had not committed a sin for which he should be killed. Accordingly, further clarity is introduced with the extension of بِغَيْرِ نَفْسٍۢ not guilty of slaying another. The victim is not a child but is fully grown up because capital punishment is only imposed if the person is an adult. Since the creation of mankind, no person whether a prophet or messenger has ever killed a child because on attaining maturity he will become a sinner. If there was such a law then God would Himself kill all those kids who would become sinners when they grew up, or at least God would communicate to a prophet that a certain child would become a sinner and should be put to death.

18-75   He said: Did I not say to thee that thou couldst not have patience with me?

قَالَ أَلَمْ أَقُل لَّكَ إِنَّكَ لَن تَسْتَطِيعَ مَعِىَ صَبْرًۭا (۷۵)

18-76   He said: If I ask thee about anything after this, keep not company with me. Thou wilt then indeed have found an excuse in my case.^a

قَالَ إِن سَأَلْتُكَ عَن شَىْءٍۭ بَعْدَهَا فَلَا تُصَـٰحِبْنِى ۖ قَدْ بَلَغْتَ مِن لَّدُنِّى عُذْرًۭا(۷۶)

 18-76a: When asking the first question, Prophet Moses had put forward the excuse that he had forgotten. The second time he does not put forward the same excuse which shows that he has understood that his nature cannot bear such seemingly unjust acts. He does ask for another chance, knowing that if he cannot stay quiet the third time, it will become obvious that acquiring this knowledge is not suitable for him, or he is not destined for it.

18-77   So they went on, until, when they came to the people of a town, they asked its people for food, but they refused to entertain them as guests. Then they found in it a wall which was on the point of falling, so he put it into a right state. (Moses) said: If thou hadst wished, thou couldst have taken a recompense for it.^a

فَٱنطَلَقَا حَتَّىٰٓ إِذَآ أَتَيَآ أَهْلَ قَرْيَةٍ ٱسْتَطْعَمَآ أَهْلَهَا فَأَبَوْا۟ أَن يُضَيِّفُوهُمَا فَوَجَدَا فِيهَا جِدَارًۭا يُرِيدُ أَن يَنقَضَّ فَأَقَامَهُۥ ۖ قَالَ لَوْ شِئْتَ لَتَّخَذْتَ عَلَيْهِ أَجْرًۭا (۷۷)

18-77a: يُرِيدُ أَن يَنقَضَّ – is a metaphorical term and means on the verge of falling which is literally expressed as it was thinking of falling. Also see 12-23a.

The incident of the wall: This is the third incident. In the first two actions there is manifest harm, but in this case benefit is bestowed, however a question still arises: why do a beneficial deed for a people who are not willing to extend them simple hospitality, without asking for a reward.

18-78   He said: This is the parting between me and thee. Now I will inform thee of the significance of that with which thou couldst not have patience.

قَالَ هَـٰذَا فِرَاقُ بَيْنِى وَبَيْنِكَ ۚ سَأُنَبِّئُكَ بِتَأْوِيلِ مَا لَمْ تَسْتَطِع عَّلَيْهِ صَبْرًا (۷۸)

18-79   As for the boat, it belonged to poor people working on the river, and I intended to damage it, for there was behind them a king who seized every boat by force.^a

أَمَّا ٱلسَّفِينَةُ فَكَانَتْ لِمَسَـٰكِينَ يَعْمَلُونَ فِى ٱلْبَحْرِ فَأَرَدتُّ أَنْ أَعِيبَهَا وَكَانَ وَرَآءَهُم مَّلِكٌۭ يَأْخُذُ كُلَّ سَفِينَةٍ غَصْبًۭا (۷۹)

18-79a: غَصْب – غَصْب is to seize something unjustly (LA).

جدار – For جدار see 9-97a.

Reason for damaging the boat: This verse shows that the boat was only damaged and not broken beyond repair and the purpose was that its damaged condition would prevent its seizure. Hence this was a wise act on the part of Al-Khidr who was able to act because he had the right information and knowledge about the situation. This information came to him through a revelation which instructed him on how to save the boat by damaging it. This is indicated in وَمَا فَعَلْتُهُۥ عَنْ أَمْرِى : and I did not do it of my own accord (18:82). Prophet Moses, being unaware of the larger context, did not have this information and this caused him to raise an objection.

These incidents prove the need for national prophets: These incidents also convey that when nations were geographically separated from one another and were unaware of each other’s conditions, prophethood was localized since the prophet of one nation could not give guidance to a different nation as there was no way to learn about others. Perhaps this is the lesson that is meant to be conveyed to Prophet Moses; why his prophethood was confined to Bani Israel and why he was not given knowledge that would also guide other nations. The words of the Quran are very clearly state that Al-Khidr was taught some beneficial things that Prophet Moses was not taught. The word اعلم used in the hadith for Al-Khidr does not mean that he had the knowledge that Prophet Moses had, in addition to other specialized knowledge. It simply means  that Al-Khidr had some knowledge that Prophet Moses did not possess, and Prophet Moses had some knowledge that Al-Khidr did not have. This is clarified by the words of hadith: انت علی علم من علم اللّٰہ علمك اللّٰہ لا اعلمه :You have some knowledge from the knowledge of Allah that Allah has taught you that I have no knowledge of.

18-80   And as for the boy, his parents were believers and we feared lest he should involve them in wrongdoing and disbelief.

وَأَمَّا ٱلْغُلَـٰمُ فَكَانَ أَبَوَاهُ مُؤْمِنَيْنِ فَخَشِينَآ أَن يُرْهِقَهُمَا طُغْيَـٰنًۭا وَكُفْرًۭا (۸۸)

18-81   So we intended that their Lord might give them in his place one better in purity and nearer to mercy.

فَأَرَدْنَآ أَن يُبْدِلَهُمَا رَبُّهُمَا خَيْرًۭا مِّنْهُ زَكَوٰةًۭ وَأَقْرَبَ رُحْمًۭا (۸۹)

18-81a: خَشِينَآ  –  See 5-3c for the meaning of خشیة . It means fear mixed with knowledge. Refer to 4-34c. Al-Khidr uses the first-person plural for himself which indicates that he was a ruler, since using we for a single person is called a royal singular and is used by persons of authority.

رُحْمًۭا – رُحم -are verbal nouns from رَحِمَ and similarly رَحۡمَت and مَرحَمَة are verbal nouns, as in وَتَوَاصَوْا۟ بِٱلْمَرْحَمَةِ : and exhort one another to mercy (90:17).

Al-Khidr killed the youth for larceny and other crimes : Commentators explain the killing of an innocent boy by Al-Khidr by alleging that after growing up, he would lead his parents into disbelief. This is rebutted in 18-74a. The most that can be said is that Al-Khidr had been given knowledge by God that on attaining maturity this boy will become a disbeliever, or that his parents will follow him into disbelief out of love for him. However, no person has ever been killed on this basis since Allah’s law has been promulgated on earth and neither is there justification in any sharia for such an action. To state that such an act is not permissible under sharia, but is permissible in a certain context is an insult to the sharia. The most that can be said about a specific context is that a person may know something that is known to another. If al-Khidr had knowledge that this person was actually a criminal or a murderer and he killed him, his action is in accordance with the sharia. However, if he only had knowledge that after growing up the child will become a disbeliever or cause disorder, in that case no sharia, Divine law, or human law can legitimize the killing.

It is surprising that while Kitab al-Athar lists plenty of evidence that supports the first interpretation and holds Al-Khidr’s act is in accordance with the sharia, commentators have generally drifted to the second interpretation. It is stated in Kitab al-Athar that this youth caused trouble and in one narration it is stated that he was a bandit but swore before his parents that he had not committed crimes. The parents therefore did not allow retaliation against him and sided with him (RM).

The evidence from the Quran supports the understanding that the youth was guilty of offences deserving capital punishment, since it uses the word رحق  (18:80) and the meaning of اَرۡھَقَ is غَشِیه‘ بِقَہۡرٍ (R) to use force or power to cover (See 10-26a) which shows that he used some force against his parents as well. Secondly, the use of the word طُغْيَـٰنًۭ (18:80) which means to exceed the limit, but not to exceed the limit in disbelief because the word كُفْرً or disbelief is mentioned separately, but to exceed the limit in crime and disobeying the law. This word has been used frequently in this sense in the Quran, as in فِى طُغْيَـٰنِهِمْ يَعْمَهُونَ : blindly wandering on in their inordinacy (2:15) where first, causing فساد فِى ٱلْأَرْضِ : mischief in the land is mentioned. Only someone who causes trouble and becomes inordinate himself can lead others to do the same. This shows that the youth who was killed was a criminal. Thirdly, the term خَيْرًۭا مِّنْهُ زَكَوٰةً :one better in purity shows that this person did not have the ability to be virtuous. Fourth, the term أَقْرَبَ رُحْمًۭا : nearer to mercy shows that this youth was devoid of mercy. It is clear from these Quranic words and Kitab al-Athar, that this youth was a criminal who, by virtue of the respect and status of his parents, or by their support and backing was protected from the law. His crimes were not so obvious that Prophet Moses could know about them, which is why Prophet Moses felt compelled to object. Al-Khidr knew, by virtue of having knowledge of the correct facts and having received Allah’s command, that this youth’s crime would not abate without killing him. It is also possible that overt evidence of his crimes could not be found but Allah may have informed Al-Khidr about, but this is not necessarily concluded from the words of the Quran.

Finally, what does it mean by Allah’s bestowing the parents with another child, who would be better in purity and nearer to mercy? This can mean that once the parents give up their support for a troublemaker, they will not be deprived of anything, rather Allah will bless them with more offspring. Indeed, their sacrifice may be so pleasing to Allah that He would bless them with better offspring. Alternatively, taking the meaning of زَكَوٰةًۭ  as purity, the verse simply may mean that the parents will have a good outcome. In making this prediction, Al-Khidr demonstrates specific knowledge of people and circumstances that Prophet Moses does not possess.

18-82   And as for the wall, it belonged to two orphan boys in the city, and there was beneath it a treasure belonging to them, and their father had been a righteous man. So thy Lord intended that they should attain their maturity and take out their treasure — a mercy from thy Lord — and I did not do it of my own accord. This is the significance of that with which thou couldst not have patience.^a

وَأَمَّا ٱلْجِدَارُ فَكَانَ لِغُلَـٰمَيْنِ يَتِيمَيْنِ فِى ٱلْمَدِينَةِ وَكَانَ تَحْتَهُۥ كَنزٌۭ لَّهُمَا وَكَانَ أَبُوهُمَا صَـٰلِحًۭا فَأَرَادَ رَبُّكَ أَن يَبْلُغَآ أَشُدَّهُمَا وَيَسْتَخْرِجَا كَنزَهُمَا رَحْمَةًۭ مِّن رَّبِّكَ ۚ وَمَا فَعَلْتُهُۥ عَنْ أَمْرِى ۚ ذَٰلِكَ تَأْوِيلُ مَا لَمْ تَسْطِع عَّلَيْهِ صَبْرًۭا (۸۲)

18-82a: تَسْطِع – The actual word is تَسْتطِع . The ت  is dropped for abbreviation under the principle of conjugation of Arabic grammar. Some commentators opine that the reason for this abbreviation is to show that because of this explanation, a weight was lifted from Prophet Moses’ heart.

The reason given for repairing the wall without compensation is that although Al-Khidr and Prophet Moses had not been treated well, the father of the owners of the wall was a pious person, hence it was necessary to do a good deed for the undeserving people. This matter is called رَحْمَةًۭ مِّن رَّبِّكَ : a mercy from thy Lord and it is also stated that Al-Khidr did not act of his own accord but did so in obedience to the command of Allah. Jaffar Sadiq has written that the father referred here was his forefather seven generations removed, while some others think he was ten generations removed (RM). The specific knowledge of Al-Khidr about his community is apparent in all three incidents, and his actions are guided by the command of Allah. The statement مَا فَعَلْتُهُۥ عَنْ أَمْرِى : I did not do it of my own accord is equally applicable to all three incidents.

Prophecy about the Holy Prophet in the mention of كَنزٌ treasure: At the start of the narration of Prophet Moses and Al-Khidr, I said that it contains a special reference regarding the truth of the Holy Prophet. This is not simply conjecture on my part, but can also be derived from the statements of Hazrat Ibn Abbas, Hazrat Ali and the sayings of other scholars. The literal meaning of the word كَنزٌ that occurs in this verse is wealth and assets but according to Hazrat Ibn Abbas this treasure was not gold and silver, but books of knowledge. The same interpretation is made by Hazrat Ali, Hazrat Ibn Jubair and Hazrat Abu Dharr. In one narration of Ibn Abbas, it is clearly stated that this كَنزٌ was a gold tablet with some words of wisdom, ending with لا الٰه الا اللّٰہ محمّد رسول اللّٰہ  There is no god but Allah and Muhammad is the Messenger of Allah (RM). In this case, the mention of the Holy Prophet Muhammad shows the real reason for the narration of the story of Prophet Moses and Al-Khidr is that the Messenger who will be the compendium of all branches of knowledge, who will bring guidance for all nations, and will be informed of all the ways of رشد rightfulness cannot be Prophet Moses. That messenger is the Holy Prophet Muhammad, peace and blessings be upon him. This is the reference in رَحْمَةًۭ مِّن رَّبِّكَ a mercy from thy Lord.

The manifestation of the truthfulness of the Holy Prophet in the narration of Prophet Moses and Al-Khidr: Whether Al-Khidr is considered an angel with its necessary concomitant that these incidents were a vision of Prophet Moses, or whether Al-Khidr is considered a prophet and the incidents occurred in reality, the real purpose for narrating these incidents is to mention the Holy Prophet Muhammad. The current verse has a clear reference in the statement رَحْمَةًۭ مِّن رَّبِّكَ : a mercy from thy Lord. In the first incident, a boat is made defective so that an unjust king may not seize it. This appears to be a reference to the land of Arabia from where the sun of prophethood was to rise. Prophethood is compared to a boat because just as a boat gives deliverance from a storm, similarly the message of the prophets is a means of deliverance for the people of the world. Allah specifically chose Arabia for this message since a desert country would not tempt conquerors, and a free nation may be nurtured in it to carry the message of Allah to the world. This point addresses the first objection the Jews and Christians have about Islam: why did this prophet come in Arabia.

The incident of killing the youth and the false accusation against the Holy Prophet of killing innocents: The incident of the killing of the youth is a reply to the biggest objection of Jews and Christians against Islam, that the Holy Prophet had many notable people of a Jewish tribe killed. The reason is that those people created trouble. If Madinah was not rid of these troublemakers, then truth could not have survived. The third incident begs the question: how could a person be bloodthirsty who, despite facing ill-treatment was engaged day and night without compensation to reform his people? This is a person who having become a ruler preferred to live like a pauper. His heart would melt with sorrow at the difficulties of the people. Such a person cannot be desirous of kingship and nor can he entertain the thought of enmity against anybody.

In the incident of the two orphans whose treasure is buried under a crumbling wall, the reference is to the Jews and Christians whose righteous forefathers include Prophet Abraham and Prophet Moses. Repairing their crumbling wall is the acceptance of their scriptures, the Torah and Gospel as being from Allah. The treasure or كَنزٌ under the wall is the prophecies in them that mention the Holy Prophet Muhammad so that when these people fully use their spiritual insight, they will understand that the Torah and Gospel actually guides them to Islam. Kitab al-Athar has drawn attention to this last interpretation and thus has clearly shed light on the entire matter.

مَا فَعَلْتُهُۥ عَنْ أَمْرِى : I did not do it of my own accord – provides definite proof of the prophethood and messengership of Al-Khidr.

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 footsteps^a.

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.

18-54   And certainly We have made distinct in this Qur’an for mankind every kind of description; and man is in most things contentious.^a

وَلَقَدْ صَرَّفْنَا فِى هَـٰذَا ٱلْقُرْءَانِ لِلنَّاسِ مِن كُلِّ مَثَلٍۢ ۚ وَكَانَ ٱلْإِنسَـٰنُ أَكْثَرَ شَىْءٍۢ جَدَلًۭا (۵۴)

18-54a: أَكْثَرَ شَىْءٍۢ جَدَلًۭا – does not mean that humans most often display contentious behavior. It means that despite repeatedly explaining the truth in different ways, humans respond by arguing and instead of accepting the truth, they resort to contentious debates. The real purpose of this section is to pledge destruction to those enemies of the truth who are specifically mentioned in this chapter: وَيُنذِرَ ٱلَّذِينَ قَالُوا۟ ٱتَّخَذَ ٱللَّهُ وَلَدًۭا : And to warn those who say: Allah has taken to Himself a son (18:4). Leading up to this pledge is the statement that despite making the truth clear in different ways, the enemies start quarrelling with it, instead of accepting it.

18-55   And nothing prevents men from believing when the guidance comes to them, and from asking forgiveness of their Lord, but that (they wait) for the way of the ancients to overtake them, or that the chastisement should confront them.

وَمَا مَنَعَ ٱلنَّاسَ أَن يُؤْمِنُوٓا۟ إِذْ جَآءَهُمُ ٱلْهُدَىٰ وَيَسْتَغْفِرُوا۟ رَبَّهُمْ إِلَّآ أَن تَأْتِيَهُمْ سُنَّةُ ٱلْأَوَّلِينَ أَوْ يَأْتِيَهُمُ ٱلْعَذَابُ قُبُلًۭا (۵۵)

18-56   And We send not messengers but as givers of good news and warning, and those who disbelieve contend with falsehood to weaken thereby the Truth, and they take My messages and the warning for a mockery.^a

وَمَا نُرْسِلُ ٱلْمُرْسَلِينَ إِلَّا مُبَشِّرِينَ وَمُنذِرِينَ ۚ وَيُجَـٰدِلُ ٱلَّذِينَ كَفَرُوا۟ بِٱلْبَـٰطِلِ لِيُدْحِضُوا۟ بِهِ ٱلْحَقَّ ۖ وَٱتَّخَذُوٓا۟ ءَايَـٰتِى وَمَآ أُنذِرُوا۟ هُزُوًۭا (۵۶)

18-56a: يُدْحِضُوا۟ – دَحۡض means to slip and اِدۡحاض means to make someone slip (LA). For an argument to be دَاحِض means it is erroneous and futile, as in حُجَّتُهُمْ دَاحِضَةٌ عِندَ رَبِّهِمْ : their plea is null with their Lord (42:16).

18-57   And who is more unjust than he who is reminded of the messages of his Lord, then he turns away from them and forgets what his hands have sent before? Surely We have placed veils over their hearts, lest they understand it, and a deafness in their ears. And if thou call them to the guidance, they will even then never follow the right course.^a

وَمَنْ أَظْلَمُ مِمَّن ذُكِّرَ بِـَٔايَـٰتِ رَبِّهِۦ فَأَعْرَضَ عَنْهَا وَنَسِىَ مَا قَدَّمَتْ يَدَاهُ ۚ إِنَّا جَعَلْنَا عَلَىٰ قُلُوبِهِمْ أَكِنَّةً أَن يَفْقَهُوهُ وَفِىٓ ءَاذَانِهِمْ وَقْرًۭا ۖ وَإِن تَدْعُهُمْ إِلَى ٱلْهُدَىٰ فَلَن يَهْتَدُوٓا۟ إِذًا أَبَدًۭا (۵۷)

18-57a: See 6-25a. It is very clear in this verse that the veil over the hearts is not something ingrained from the start, but is placed as a punishment. The mirror of a person’s heart who turns away from Allah’s guidance and is involved in unrighteous behavior becomes darkened and does not reflect the truth., as is apparent from the following verse:

نَسِىَ مَا قَدَّمَتْ يَدَاهُ : forgets what his hands have sent (18:57),

18-58   And thy Lord is Forgiving, Full of mercy. Were He to punish them for what they earn, He would certainly hasten the chastisement for them. But for them there is an appointed time from which they will find no refuge.^a

وَرَبُّكَ ٱلْغَفُورُ ذُو ٱلرَّحْمَةِ ۖ لَوْ يُؤَاخِذُهُم بِمَا كَسَبُوا۟ لَعَجَّلَ لَهُمُ ٱلْعَذَابَ ۚ بَل لَّهُم مَّوْعِدٌۭ لَّن يَجِدُوا۟ مِن دُونِهِۦ مَوْئِلًۭا (۵۸)

18-58a: مَوْئِلً – The meaning of دَأَلَ الیه is took refuge with him, and مَوۡئل means asylum or refuge (LA).

Pledge of destruction: The deeds of the unjust are such that they deserve instant chastisement, but Allah’s forgiveness and mercy are very great. Hence, He gives a lot of latitude before punishing but when the punishment comes, there is no reprieve from it. It has been made very clear that there is a time for the punishment of the enemies of truth who are under discussion here, but that time is only in the knowledge of Allah, and may not be soon. By mentioning the destruction of the previous nations in the next verse, it is clearly conveyed that the destruction of the current enemies is similarly certain. Destruction only means breaking their power that is directed against the truth.

18-59   And these towns — We destroyed them when they did wrong. And We have appointed a time for their destruction.

وَتِلْكَ ٱلْقُرَىٰٓ أَهْلَكْنَـٰهُمْ لَمَّا ظَلَمُوا۟ وَجَعَلْنَا لِمَهْلِكِهِم مَّوْعِدًۭا (۵۹)