Verse:60 Commentary Commentary

In the description of this event referred to in: وَإِذْ قَالَ مُوسَىٰ لِفَتَاهُ (And when Musa said to his young man), the opening sentence of verse 60, 'Musa' means the famous prophet, Musa son of 'Imran (علیہ السلام) . The attribution of this event to some other Musa by Nawf al-Bakali has been sternly refuted by Sayyidna ` Abdullah ibn ` Abbas ؓ as reported in the Sahih of al-Bukhari.

As for the word: فَتٰی (fata), it literally means a young man. When this word is used as attributed to a particular person, it carries the sense of his attendant or servant because it is usually a young and strong man who is taken in for this kind of service in order that he could handle all sorts of jobs. Incidentally, it also happens to be an article of good Islamic etiquette that a servant or attendant should be addressed nicely, either by his name, or an appellation such as 'young man.' The ground rule is that even servants are not to be addressed as servants. At this place, the attribution of 'fata' is to Sayyidna Musa (علیہ السلام) ، therefore, it means Sayyidna Musa's attendant in service. It appears in Hadith narratives that the name of this attendant was Yusha' son of Nun, son of Ifra'im, son of Yusuf (علیہ السلام) . Some narratives identify him as the maternal nephew of Sayyidna Musa (علیہ السلام) . But, no categorical decision can be taken in this matter. As for his name being Yusha' ibn Nun, that much stands proved on the authority of sound narratives. However, there is no proof for the rest of the antecedents. (Qurtubi)

The word: مَجْمَعَ الْبَحْرَ‌يْنِ (majma' al-bahrayn) literally means every such place where two waters meet - and it is obvious that they are many all around the world. Exactly which place is meant by 'majma` al-bahrayn' in this context? Since the Qur'an, and Hadith have not pinpointed it precisely, therefore, sayings of commentators differ in terms of traces and contexts. According to Qatadah, it signifies the meeting point of the seas of Faris (Persia) and Rum. Ibn ` Atiyyah has identified a place near Azerbaijan. Some point out to the confluence of the Gulf of 'Aqabah in Jordan and the Red Sea (Sharm ash-Shaykh). Some others have said that this place is located in Tanjah (Tangiers in North Africa). Sayyidna 'Ubayy ibn Ka'b ؓ reports that it is in Africa. Suddiyy gives its location in Armenia. Some give its location at the meeting point of the sea of Andulus (Gibraltar) and the Great Ocean (Atlantic). Allah knows best. However, this much is clear that Allah Ta' ala had told Sayyidna Musa (علیہ السلام) the fixed geographical location of this place towards which he had made his journey. (Qurtubi)

The Story of Sayyidna Musa (Moses) (علیہ السلام) and Al-Khadir (Elias)

Details of this event appear in the Sahih of al-Bukhari and Muslim. There, according to a narration of Sayyidna Ubaiyy ibn Ka` b ؓ ، the Holy Prophet صلى الله عليه وسلم has been reported to have said: "Once when Musa rose to address his people, the Bani Isra'il, those present there asked him, 'of all human beings, who is the foremost in knowledge?' Since (in the knowledge of Sayyidna Musa (علیہ السلام) there was no one more knowledgeable than himself) therefore, he said, 'I am the foremost in knowledge.' (Allah Ta' ala has His special ways of grooming prophets close to Him, therefore, this statement was not welcome. The etiquette of the situation demanded that he should have resigned his answer to the ultimate knowledge of Allah and said that 'Allah alone knows as to who is the foremost in knowledge among His entire creation' ). So, the answer given by Musa (علیہ السلام) brought displeasure from Allah Ta` ala and to him it was revealed: 'Present on the meeting point of the two seas, there is a servant of Ours. He is more knowledgeable than you.' (When Musa (علیہ السلام) came to know this, he submitted before Allah Ta` ala that it was incumbent on him to travel and learn from the person who is superior to him in knowledge). So, he said: '0 Allah, tell me where to find him.' Allah Ta` ala said, 'put a fish in your basket and travel in the direction of the meeting point of the two seas. When you reach the place where this fish disappears, that shall be the place where you meet that servant of Ours.' As commanded, Musa put a fish in the basket and set out. His attendant, Yusha' ibn Nun was also with him. During the course of travel, they reached a rock where they lied down resting their heads against it. All of a sudden, on that spot, the fish moved, left the basket and went into the sea. (With this miracle of the fish coming alive and slipping out into the sea, yet another miracle unfolded when) Allah Ta` ala stopped the flow of water currents all along the way the fish took into the sea making the place like a tunnel into the sea. (Yusha' ibn Nun witnessed this extraor-dinary event while Musa (علیہ السلام) was asleep). When he woke up, Yusha' ibn Nun forgot to mention this strange happening before him and resumed their journey onwards from there. They traveled for a whole day and night. When came the morning of the next day, Musa (علیہ السلام) asked his companion of the journey, 'bring us our morning meal. We have, indeed, had much fatigue from this journey of ours.' The Holy Prophet صلى الله عليه وسلم said that (as Divinely arranged) Musa (علیہ السلام) felt no fatigue at all before that, so much so that he had over-traversed the spot where he had to reach. It was only when Musa asked for his morning meal that Yusha' ibn Nun recalled the fate of the fish, tendered his excuse for having forgotten to mention it for the Shaitan had made him forget about the need to report this matter to him earlier. After that, he disclosed that the dead fish had come alive and gone into the sea in an amazing manner. Thereupon, Musa` (علیہ السلام) said: 'that was what we were looking for.' (That is, the place where the fish comes alive and disappears was the desired destination).

So they turned back that very instant and took the same route they had taken earlier in order to find the spot they were looking for. Now, when they reached the familiar rock, they saw that someone was lying there covered with a sheet from the head down to the feet. Musa (علیہ السلام) (taking things as they were) offered the greeting of salam. Al-Khadir (علیہ السلام) asked, 'where in the world does this 'salam' come from in this (uninhabited) wilderness?' Thereupon, Musa (علیہ السلام) said, 'I am Musa.' Al-Khadir (علیہ السلام) asked, 'Musa Bani Isra'il?' He confirmed, 'Yes, I am Musa Bani Isra'il. I have come here to ask you to teach me the knowl-edge Allah has given to you specially.'

Al Khadir (علیہ السلام) said, 'you will be unable to remain patient with me. 0 Musa, there is a knowledge Allah has given to me and which you do not have while there is a knowledge which Allah has given to you which I do not have.' Musa (علیہ السلام) said, 'if Allah wills, you will find me patient. I shall not disobey you in any of your orders.'

Al Khadir (علیہ السلام) said, 'If you are to be with me, do not ask me about anything unless I tell you about it first.'

After having said this, they started walking by the shore. Then came a boat. A ride was negotiated. The boat people recognized al-Khadir (علیہ السلام) and let them come on board free of any charges. No sooner did he step into the boat, al-Khadir (علیہ السلام) forced out a panel of the boat with the help of an axe. Musa (علیہ السلام) could not restrain himself. He said, 'These people gave us a free ride on the boat. This is what you did to them in return. You tore their boat apart so that they would drown. You have really done something very bad.' Al-Khadir (علیہ السلام) said, 'Did I not tell you before that you will be unable to remain patient with me?' Thereupon, Musa (علیہ السلام) offered his excuse that he had forgotten his promise and requested him not to take him to task on his act of inadvertent omission.

The Holy Prophet صلى الله عليه وسلم ، after relating this event, said, "The first objection raised by Musa (علیہ السلام) against al-Khadir (علیہ السلام) was activated by forgetfulness, the second as a condition and the third by intention. (Meanwhile) a bird came, sat down on the side of the boat and took out a beak-full of water from the sea. Thereupon, addressing Musa (علیہ السلام) ، al-Khadir (علیہ السلام) said, "even the combined knowledge of the two of us, yours and mine, cannot claim a status against Divine knowledge that could be compared even with the water in the beak of this bird as related to this sea."

Then, having disembarked from the boat, they started walking on the shore. All of a sudden, al-Khadir (علیہ السلام) saw a boy playing with other boys. Al-Khadir (علیہ السلام) killed the boy with his own hands. The boy died. Musa (علیہ السلام) said, 'you took an innocent life unjustly. Indeed, this was a grave sin you committed.' Al-Khadir (علیہ السلام) said, 'Did I not tell you before that you will be unable to remain patient with me?' Musa (علیہ السلام) noticed that this matter was far more serious than the first one. Therefore, he said, 'if I question you after this, you will be free to remove me from your company. As far as I am concerned, you have reached the limit of excuses from me.'

After that, they started walking again until they passed by a village. They requested the village people to house them as guests. They refused. In this habitation, they noticed a wall that was about to collapse. Al-Khadir (علیہ السلام) made it stand straight with his own hands. Surprised, Musa (علیہ السلام) said, 'we requested their hospitality. They refused. Now you did such a big job for them. If you wished, you could have charged wages from them to do it.' Al-Khadir (علیہ السلام) said, هَـٰذَا فِرَ‌اقُ بَيْنِي وَبَيْنِكَ (It means that the condition now stands fulfilled, therefore, time has come for you and me to part company).

Then, after telling Musa (علیہ السلام) the reality behind the three events, Al-Khadir (علیہ السلام) said: ذٰلِكَ تَأْوِيلُ مَا لَمْ تَسْطِع عَّلَيْهِ صَبْرً‌ا which means: 'That was the reality of the events over which you were unable to remain patient.'

Once he had narrated this entire event, the Holy Prophet صلى الله عليه وسلم said, "I wish Musa (علیہ السلام) could have remained more patient so that we would have come to know more about the two of them."

This lengthy Hadith appears in the Sahih of Al-Bukhari and Muslim in a manner that it establishes three things. It clearly mentions the name of Sayyidna Musa (علیہ السلام) as Musa Bani Isra'il, the name of his young companion during the travel as Yusha' ibn Nun and the name of the 'servant of Allah' to whom Sayyidna Musa (علیہ السلام) was sent towards the meeting point of the two seas as Al-Khadir. Now, from this point onwards, we shall take up the verses of the Qur'an, and explain their sense.

Some rules of the road and a model of high prophetic determination

The first statement made in verse 60:. لَا أَبْرَ‌حُ حَتَّىٰ أَبْلُغَ مَجْمَعَ الْبَحْرَ‌يْنِ أَوْ أَمْضِيَ حُقُبًا ("I shall not give up until I reach the meeting point of the two seas or else I shall go on for years" ) was from Sayyidna Musa (علیہ السلام) as addressed to his traveling companion, Yusha` ibn Nun. The purpose was to inform him about the direction and destination of the intended journey. This too releases a refinement in manners for he was taking the necessary steps to orient his companion and attendant with the knowledge of things essential for the journey. Proud and arrogant people just do not regard servants and attendants worth addressing, nor would they pass on any in-formation to them about a projected journey.

The word: حُقُبَّا (huquba: years) is the plural of: حُقبَہ (huqbah). According to lexicographers, huqbah is a period of eighty years. Some add more years to this definition. The truth of the matter is that huqubah refers to a long period of time. There are no set limits about it. Here, Sayyidna Musa (علیہ السلام) has told his companion on the trip that he has to reach a particular place at the meeting point of the two seas. There he must reach as commanded by Allah Ta' ala and that he was determined to continue his journey until he reaches that destination no matter how long the journey takes. When ready to obey the command of their Lord, this is a model of high determination exhibited by prophets. Verse:61 Commentary Precedence of Sayyidna Musa (علیہ السلام) over Al-Khadir (علیہ السلام) ، his up-bringing and miracles

In the next verse, it was said:

فَلَمَّا بَلَغَا مَجْمَعَ بَيْنِهِمَا نَسِيَا حُوتَهُمَا فَاتَّخَذَ سَبِيلَهُ فِي الْبَحْرِ‌ سَرَ‌بًا

So, when they reached the meeting point of the two seas, they forgot their fish and it made its way into the sea as in a tunnel- 61.

Before we explain the nature of the extraordinary happening there, it is appropriate to first refer to the distinct position bestowed upon Sayyidna Musa 1 in the comity of prophets. This has been mentioned explicitly in the Qur'an, and Sunnah. The special distinction of having conversed with Allah Ta` a1a is his hallmark. With al-Khadir (علیہ السلام) ، the matter is different. To begin with, the very fact of his being a prophet has been debated. Even if his prophet-hood (nubuwwah) is acknowledged, he does not hold the station of a Messenger (Rasul) of Allah صلى الله عليه وسلم . Neither is he credited with a Book, nor does he have a distinct community of followers. Therefore, considering all related aspects, Sayyidna Musa (علیہ السلام) has marked precedence over al-Khadir (علیہ السلام) . But, Allah Ta` ala has His own wise ways to help those close to Him perform better. He would not let the least want or short coming go uncorrected and not amended. This process of reform at the highest level would even bring serious displeasure from Allah and it is through an equally serious measure that they are made to repair for it. This whole story reflects the same mode of person-al training. By saying: اَنَا (and: I), he had said: 'I am the foremost in knowledge.' Allah Ta` ala did not like it. So, as a measure of warning, he was given the whereabouts of a servant who had a field of knowledge specially given to him by Allah. This Sayyidna Musa (علیہ السلام) did not have. Though the knowledge of Sayyidna Musa (علیہ السلام) was far higher in rank than that given to him, but the truth of the matter was that Sayyidna Musa (علیہ السلام) just did not have it. On the other side, Allah Ta` ala had blessed Sayyidna Musa (علیہ السلام) with an intense desire to seek knowledge. As soon as he smelt the scent of knowledge elsewhere too, knowledge that he did not have, he was all set to go for it traveling like an ardent student and it was Allah Ta` ala Himself that he turned to for the ad-dress of that servant of His (al-Khadir علیہ السلام). Now, there is something worth pondering at this point. Had it been the will of Allah Ta' ala that Musa (علیہ السلام) should meet al-Khadir (علیہ السلام) at that spot, He could have arranged that easily. Or, if Sayyidna Musa (علیہ السلام) himself was Divinely destined to travel, he could have been given a clear address to help him reach it without any botheration. But, what happened here was different. The address given to him was far from being precise - 'when you reach the place where the dead fish stirs and disappears, that will be the place you will find Our servant.'

Just about what this Hadith of the Sahih al-Bukhari proves is that the command to put a fish in their basket came from Allah Ta' ala. Beyond that, it is not known whether the order was to carry a fish for eating or that it was to be carried as separate from what was to be eaten. Both probabilities exist. Therefore, some of the commentators said that this grilled fish was put in to eat and, during the course of the journey, the two travelers kept eating out of it as well. Eaten thus was almost half of it. After that, miraculously enough, this grilled and half-eaten fish came alive and went into the sea.

Ibn ` Atiyyah and many others also observed that this fish kept surviving in the world as a matter of miracle and there were those who even saw that it had only one side intact while the other was eaten. Ibn ` Atiyyah has also put his personal sighting on record. (Qurtubi)

And there are other commentators who have said that the command was to put a fish in a basket separate from that for food. The fish was put as commanded. Here too, at least this much is definite that the fish was dead. Its stirring up, becoming alive and going into the sea was nothing but a miracle.

We have said a little earlier that the address of al-Khadir was left imprecise in a manner that it would not remain easy to pinpoint it. Obviously, this too was nothing but a trial and test for Sayyidna Musa (علیہ السلام) . As though this was not enough, the scenario of an additional test was activated for them when they had reached the exact spot but forgot the fish. In the verse of the Qur'an, this act of forgetting has been attributed to Sayyidna Musa (علیہ السلام) and his companion both: نَسِيَا حُوتَهُمَا (they forgot their fish - 61). But, as regards the story proved from the Hadith of al-Bukhari, it seems to indicate that Sayyidna Musa (علیہ السلام) was asleep when came the time for the fish to become alive and go into the sea. This extraordinary event was witnessed by Yusha' ibn Nun only and he had intended that he would relate it to Sayyidna Musa (علیہ السلام) as soon as he woke up. But, soon after that happened, Allah Ta' ala cast a state of oblivion on him and he forgot to do that. If so, the attribution of forgetfulness to both of them would be similar to the statement of the Qur' an: اللُّؤلُؤ وَالمَرجَاںُ - 55:22. Here it has been said that pearl and coral are extracted from both sweet and brackish waters - although, these are collected from the later only. But, saying something like this in usage is common. Then it is also possible that since both respected elders had for-gotten to take this fish along with them as far as the journey from that point onwards was concerned. Therefore, forgetfulness was attributed to both.

Nevertheless, this was yet another test. After having reached the projected destination, the fish came alive and disappeared into the sea. The reality had unfolded and the place was pinpointed. But, that was not the end. The seeker of truth had to undergo yet another test. Therefore, forgetfulness overtook both of them and it was only after having traveled one day and one night more that they realized hunger and fatigue. This was the third test, because any realization of fatigue and hunger should have naturally come earlier than that. If they had recalled the fish at that earlier time and place, they would have not suffered from such a long additional journey. But, such was the will of Allah Ta` ala that they had to face a little more of hardship. It was only after having gone through the grind of such a long journey that they felt hungry and thirsty and there it was that they remembered the fish and found out that they had come far ahead of their desired destination. Therefore, they returned back on the same footprints they had left earlier.

The first mention of the fish going into the sea was made through the word: سَرَبَاً (saraba - 61). Sarab means a tunnel that is dug to open up a passage through the mountains or an underground subway in cities. This tells us that the fish when it went into the sea had a tunnel-like passage forming itself in whatever direction it moved. Water currents did not obstruct its passage at all, rather left it open - as made explicit by the narrative from the Sahih of al-Bukhari. The second time, when Yusha ibn Nun related this event before Sayyidna Musa (علیہ السلام) after their long journey, it was done in the following وَاتَّخَذَ سَبِيلَهُ فِي الْبَحْرِ‌ عَجَبًا ، amazingly, it made its way into the sea - 63). There is no contradiction between the two, because the incidence of a tunnel forming itself into the sea was by itself an extraordinarily amazing event. Verse:62 Commentary - - - Verse:63 Commentary - - - Verse:64 Commentary - - - Verse:65 Commentary About al-Khadir (علیہ السلام) and the issue of his prophet-hood

Though the name of the person concerned in this event has not been mentioned in the Qur'an - in fact, he has been called: عَبداً مِن عِبَادِنَا (a servant from among Our servants - 65) - but, in the Hadith of Sahih al-Bukhari, his name has been given as: اَلخِضر (al-Khadir). Literally, it means green, verdant. Giving the reason for his name being al-Khadir, commen-tators at large say that grass would grow at the spot where he would sit, no matter what the nature of the land. It would just turn green. The Qur'an has also not made it clear whether al-Khadir (علیہ السلام) was some prophet, or was one of the men of Allah. But, in the sight of the majority of religious scholars, the proof of his being a prophet is embedded within the events mentioned in the Qur'an. There is a reason for it. Some of the proved events during this journey that issued forth from al-Khadir are absolutely counter to the Shari'ah and there can be no exemption from an injunction of the Shari' ah except under the authority of a Divine revelation, something restricted to a prophet and messenger of Allah. A waliyy (man of Allah) could also come to know something either through Kashf (illumination) or Ilham (inspiration). But, that is not an authority to prove a rule of Sharl'ah. No injunction of the externally codified Shari' ah can be changed on that basis. Therefore, it stands established that al-Khadir (علیہ السلام) was a prophet and messenger of Allah. Given to him were some of those particular injunctions, injunctions that were counter to the codified Shari` ah. Whatever he did, he did under the authority of this excepted injunction. He himself has attested to that in the sentence of the Qur'an saying: وَمَا فَعَلتُہُ عَن اَمرِی (and I did not do it under my authority - 82) that is, did it under Divine authority.

In short, according to the majority of religious scholars of the Muslim community, al-Khadir (علیہ السلام) too is a prophet and messenger. But, it was an imperative of creation that some duties were assigned to him from Allah. The knowledge given to him related to these very duties. Of this Sayyidna Musa (علیہ السلام) had no information, therefore, he objected. This subject has been dealt with in Tafsir al-Qurtubi, al-Bahr al-Muhit of Abu Hayyan and in most commentaries variously.

It is not lawful for any waliyy or man of Allah to contravene the injunction of codified Shari'ah

Right from here we learn that there is no shortage of ignorant and misguided Sufis who give a bad name to Tasawwuf. The likes of them would say that Shari' ah is something else and Tariqah is something else. There are many things taken as حرام haram in the Shari` ah, but they are permissible in the Tariqah. Therefore, even if you see a waliyy (man of Allah) involved in a major sin openly and clearly, you cannot raise an objection against him! This is heresy, flagrant and false. No waliyy, no man of Allah anywhere in this world can be taken on the analogy of al-Khadir nor can any act contrary to the codified Shari` ah issuing forth from him be called permissible. Verse:66 Commentary Following the teacher is incumbent on the student

In verse 66: هَلْ أَتَّبِعُكَ عَلَىٰ أَن تُعَلِّمَنِ مِمَّا عُلِّمْتَ رُ‌شْدًا ، Sayyidna Musa (علیہ السلام) despite being a prophet and messenger of great resolve, has most reverentially requested al-Khadir (علیہ السلام) if he could follow him to learn his knowledge from him. This tells us that the etiquette of acquiring knowledge is nothing but that the student should show respect for the teacher and follow him (as an individual who is eager to learn) - even if the student happens to be superior to his teacher. (Qurtubi, Mazhari) Verse:67 Commentary It is not permissible for an 'Alim' of the 'Shari'ah' to patiently bear what is contrary to the Shari'ah

By saying: إِنَّكَ لَن تَسْتَطِيعَ مَعِيَ صَبْرً‌ا وَكَيْفَ تَصْبِرُ‌ عَلَىٰ مَا لَمْ تُحِطْ بِهِ خُبْرً‌ا (You can never be able to keep patient while with me. And how would you keep patient over something your comprehension cannot grasp? - 67, 68), al-Khadir (علیہ السلام) was telling Sayyidna Musa (علیہ السلام) about the fact and the reason why he would be unable to keep patient with him. He knew nothing about the reality of the thing. What he meant was that the nature of knowledge given to him was different from the knowledge of Sayyidna Musa (علیہ السلام) ، therefore, things he did would appear to be objectionable in his sight, until he himself was to apprise him of their reality. Thus, the objections he would raise against such actions would be triggered by the dictates of his mission as a prophet.

Since Sayyidna Musa (علیہ السلام) was ordered to go to and learn from al-Khadir (علیہ السلام) by none but Allah Ta` ala, therefore, he was initially at peace with himself hoping that nothing he did would really be counter to the Shari` ah - though, he may not understand it externally. So, he promised to keep patient. Otherwise, the making of such a promise is not permissible for any ` Alim of Din. But, later on, overtaken by his strong sense of honour relating to the Shari` ah, he forgot about this promise.

The first event was really not that serious. That the boat people would suffer from financial loss or the boat may sink remained at the level of an impending danger only - which stood removed later on. But, in the case of the event that took place thereafter, Musa (علیہ السلام) did not even make that promise of not objecting. In fact, when he saw the incident of a boy having been killed, he objected vehemently and' did not offer any excuse whatsoever for his objection either. He simply said if he came up with an objection next time, al-Khadir (علیہ السلام) would have the right of not keeping him in his company. The underlying logic was that no prophet and messenger of Allah can bear by seeing things being done against the norms of the Shari` ah and yet maintaining a stance of peevish patience. However, this was a unique situation. There were prophets on both sides. Therefore, the reality unfolded. It finally turned out that these fragmentary events were exempted for al-Khadir (علیہ السلام) from the purview of the general rules of the Shari'ah. Whatever he did, he did only in accordance with the dictates of the Divine Wahy (revelation). (Mazhari)

Basic difference in the knowledge of Sayyidna Musa (علیہ السلام) and al-Khadir (علیہ السلام) Resolution of an apparent dichotomy

Naturally, a question arises here. We see that, according to the explanation of al-Khadir (علیہ السلام) ، the nature of the knowledge given to him was different from that of the knowledge of Sayyidna Musa (علیہ السلام) . Now, when both these two areas of knowledge were given by Allah Ta` ala alone, why did this contradiction and difference show up in their two respective injunctions? Qadi Thanaullah of Panipati has given a research-based answer to this question in his Tafsir Mazhari. It is the closest to being right and appealing. Given below is a gist of what I understand from his presentation:

'The blessed souls Allah Ta` ala honors with His revelation and prophet-hood are generally those who are entrusted with the mission of making people better. Sent to them is a Book and Shari` ah which offer principles and rules that serve as blueprints of guidance and betterment for the creation of Allah. Blessed prophets and messengers mentioned in the noble Qur'an as such were all assigned with the mission of Law and Reform. To this related the Revelation they received. But then, there are services essential to the realm of creation (takwin) as well. Generally, appointed to take care of these are the angels of Allah. However, Allah Ta` ala has specifically chosen some from among the group of prophets also in order to carry out the services of takwin (whereby the decisions of Allah's will relating to the management of His creation are enforced). Al-Khadir (علیہ السلام) belongs to this very group. These imperatives of takwin relate to minor incidents and events, that a certain person should be saved from getting drowned, or someone should be killed, promoted or demoted or subdued. These matters do not relate to common people at all, nor are they addressed by these imperatives. In such events of minor consequences, one may confront some of those situations where killing a person is against the religious law. But, under the imperative of creation, that particular event has been exempted from the general religious law and the act has been made permissible for the person who has been appointed to carry out this imperative of takwin. Under such conditions, the experts of religious law are not aware of this exempted injunction and are compelled to call it 'haram' (unlawful) and the person who has been exempted from this law under the imperative of takwin remains in the right in his own place.

In short, wherever such a contradiction is perceived, it is no contra-diction in the real sense. It is simply the exemption of some minor events from the general religious law. In al-Bahr al-Muhit, Abu Hayyan said:

الجمھور علی ان الخضر نبی و کان علمہ معرفۃ بواطن قد اوحیت الیہ و علم موسیٰ الاحکام والفتیا بالظاھر

The majority holds Al-Khadir (علیہ السلام) to be a prophet and his knowledge was the gnosis of (the inner dimensions of the human) self which was revealed to him and the knowledge of Musa (علیہ السلام) was of the injunctions and rulings on the apparent. (Al-Bahr al-Muhit, p. 147, v. 6)

For the aforesaid reason, it is also necessary that this exemption should take effect through revelation to a prophet. The Kashf (illumination) and اِلحام I1ham (inspiration) of some Waliyy (man of Allah) are never sufficient to make such an exemption effective. This is the reason why the act of al-Khadir (علیہ السلام) in killing a boy apparently without a just reason was haram (unlawful) in the sight of the Shari` ah which rules on the apparent. But, as for al-Khadir (علیہ السلام) ، he was appointed to do that while exempted from this law as an imperative of creation (takwin). Taking the Kashf and Ilham of some non-prophet on the analogy of al-Khadir (علیہ السلام) and thereby taking something Haram (unlawful) to be halal (lawful) - as popular among some ignorant Sufis - is totally anti-religion and certainly, a rebellion against Islam.

Ibn Abi Shaibah reports an event relating to Sayyidna Ibn ` Abbas ؓ by saying that Najdah Haruri (a Kharijite) wrote a letter to Sayyidna Ibn ` Abbas ؓ and asked as to how did al-Khadir (علیہ السلام) kill a minor boy when the Holy Prophet صلى الله عليه وسلم has prohibited the killing of minors. Sayyidna Ibn ` Abbas ؓ answered his letter by saying, 'if you were to receive the same knowledge about some minor as was received by Sayyidna Musa's (علیہ السلام) 'man of knowledge' (that is, al-Khadir), the killing of a minor would become permissible for you too!' What he meant was that al-Khadir (علیہ السلام) had received his knowledge about it only through revelation exclusive to a prophet. That nobody can have now because prophet-hood has ended. There is to be no prophet after the Last among Prophets (علیہم السلام) ، that is, Muhammad al-Mustafa صلى الله عليه وسلم ، who could have through revelation knowledge about some particular person to have been exempted under Divine command in the case of such events. (Mazhari)

From this event too, the real thing becomes clear, that is, no one other than a revelation-receiving prophet has the right to declare anyone as exempted from any Islamic legal injunction. Verse:68 Commentary - - - Verse:69 Commentary - - - Verse:70 Commentary - - -