ٱلْكَهْف ٧١
- فَٱنطَلَقَا So they both set out
- حَتَّىٰٓ until
- إِذَا when
- رَكِبَا they had embarked
- فِي on
- ٱلسَّفِينَةِ the ship
- خَرَقَهَاۖ he made a hole in it
- قَالَ He said
- أَخَرَقۡتَهَا Have you made a hole in it
- لِتُغۡرِقَ to drown
- أَهۡلَهَا its people
- لَقَدۡ Certainly
- جِئۡتَ you have done
- شَيۡـًٔا a thing
- إِمۡرٗا grave
So they set out, until when they had embarked on the ship, he [i.e., al-Khiḍr] tore it open. [Moses] said, "Have you torn it open to drown its people? You have certainly done a grave thing."
So they set off, making their way on foot along the coast of the sea, until, when they embarked on the ship, which was carrying them, he, al-Khidr, made a hole in it, by destroying a plank or two on the starboard side with an axe after they had sailed into deep waters. Said he, Moses, to him, 'Did you make a hole in it to drown its people? (li-tughriqa ahlahaa, 'for you to drown its people'; a variant reading has li-yaghraqa ahluhaa, 'so that its people might drown'). You have certainly done a dreadful thing', that is, a grave and reprehensible thing - it is reported that the water did not [actually] penetrate it.
"
The Story of Musa and Al-Khidr
Allah tells:
وَإِذْ قَالَ مُوسَى لِفَتَاهُ
And (remember) when Musa said to his boy-servant:
The reason for Musa's conversation with the boy-servant, Yusha` bin Nun, was that he had been told about one of the servants of Allah at the junction of the two seas, who had knowledge which Musa had not been granted, so he wanted to travel to meet him. So he said to that boy-servant of his:
لَاا أَبْرَحُ
I will not give up,
meaning, I will keep on traveling,
حَتَّى أَبْلُغَ مَجْمَعَ الْبَحْرَيْنِ
until I reach the junction of the two seas,
meaning, the place where the two seas met.
أَوْ أَمْضِيَ حُقُبًا
or a Huqub passes.
meaning, even if I have to travel for a very long time.
Ibn Jarir (may Allah have mercy on him) said,
""Some of the scholars of the Arabic language said that Huqub means a year in the dialect of (the tribe of) Qays,""
then he narrated that Abdullah bin Amr said,
""Huqub means eighty years.""
Mujahid said, ""Seventy years.""
Ali bin Abi Talhah reported that Ibn Abbas said that;
it means a lifetime.
Qatadah and Ibn Zayd said likewise
فَلَمَّا بَلَغَا مَجْمَعَ بَيْنِهِمَا نَسِيَا حُوتَهُمَا
But when they reached the junction of the two seas, they forgot their fish,
He had been commanded to carry a salted fish with him, and it had been said to him, when you lose the fish, that will be a sign that you have reached the right place. So they set out and traveled until they reached the junction of the two seas, where there was a spring called `Ayn Al-Hayat (the Spring of Life).
They went to sleep there, and the fish felt the drops of that water, so it came back to life. It was in a vessel with Yusha`, upon him be peace, and it jumped out of the vessel towards the sea. Yusha` woke up and the fish fell into the water and started to swim through the water, leaving a track or channel behind it.
Allah said:
فَاتَّخَذَ سَبِيلَهُ فِي الْبَحْرِ سَرَبًا
and it took its way through the sea as in a tunnel.
meaning, like going through a tunnel on land.
Ibn Jurayj said,
""Ibn Abbas said, `It left a trace as if it were a rock.'
فَلَمَّا جَاوَزَا
So when they had passed further on,
means, past the place where they had forgotten the fish.
Forgetfulness is attributed to them both even though it was actually Yusha` who forgot.
This is like the Ayah:
يَخْرُجُ مِنْهُمَا الُّلوْلُوُ وَالمَرْجَانُ
Out of them both come out pearl and coral. (55:22),
although they come from the salt water, according to one of the two opinions.
When they had passed one stage beyond the place where they had forgotten the fish,
قَالَ لِفَتَاهُ اتِنَا غَدَاءنَا لَقَدْ لَقِينَا مِن سَفَرِنَا هَذَا
(Musa) said to his boy-servant:Bring us our morning meal; truly, we have suffered in this, our journey,
meaning, their journey beyond the place where they should have stopped.
نَصَبًا
Nasaban,
means, exhaustion.
قَالَ أَرَأَيْتَ إِذْ أَوَيْنَا إِلَى الصَّخْرَةِ فَإِنِّي نَسِيتُ الْحُوتَ وَمَا أَنسَانِيهُ إِلاَّ الشَّيْطَانُ أَنْ أَذْكُرَهُ
He said: Do you remember when we betook ourselves to the rock I indeed forgot the fish; none but Shaytan made me forget to remember it...
Then he said,
...
وَاتَّخَذَ سَبِيلَهُ
It took its course,
meaning its path,
...
فِي الْبَحْرِ عَجَبًا
قَالَ ذَلِكَ مَا كُنَّا نَبْغِ
�...into the sea in a strange (way)!��
(Musa) said:�That is what we have been seeking.��
meaning, this is what we have been looking for.
فَارْتَدَّا عَلَى اثَارِهِمَا قَصَصًا
So they went back, retracing their footsteps.
فَوَجَدَا عَبْدًا مِّنْ عِبَادِنَا اتَيْنَاهُ رَحْمَةً مِنْ عِندِنَا وَعَلَّمْنَاهُ مِن لَّدُنَّا عِلْمًا
Then they found one of Our servants, on whom We had bestowed mercy from Us, and whom We had taught knowledge from Us.
This was Al-Khidr, peace be upon him, as is indicated by the authentic Hadiths narrated from the Messenger of Allah.
Al-Bukhari recorded that Sa`id bin Jubayr said,
�I said to Ibn Abbas:`Nawf Al-Bikali claims that Musa, the companion of Al-Khidr was not the Musa of the Children of Israel.�
Ibn `Abbas said, `The enemy of Allah has told a lie.�
Ubayy bin Ka`b narrated that he heard the Messenger of Allah say,
إِنَّ مُوسَى قَامَ خَطِيبًا فِي بَنِي إِسْرَايِيلَ فَسُيِلَ أَيُّ النَّاسِ أَعْلَمُ
قَالَ أَنَا
فَعَتَبَ اللهُ عَلَيْهِ إِذْ لَمْ يَرُدَّ الْعِلْمَ إِلَيْهِ
فَأَوْحَى اللهُ إِلَيْهِ إِنَّ لِي عَبْدًا بِمَجْمَعِ الْبَحْرَيْنِ هُوَ أَعْلَمُ مِنْكَ
قَالَ مُوسَى يَا رَبِّ وَكَيْفَ لِي بِهِ
قَالَ تَأْخُذُ مَعَكَ حُوتًا فَتَجْعَلَهُ بِمِكْتَلٍ فَحَيْثُمَا فَقَدْتَ الْحُوتَ فَهُوَ ثَمَّ
فَأَخَذَ حُوتًا فَجَعَلَهُ بِمِكْتَلٍ ثُمَّ انْطَلَقَ وَانْطَلَقَ مَعَهُ فَتَاهُ يُوشَعُ بْنُ نُونٍ عَلَيْهِ السَّلَأمُ حَتَّى إِذَا أَتَيَا الصَّخْرَةَ وَضَعَا رُءُوْسَهُمَا فَنَامَا وَاضْطَرَبَ الْحُوتُ فِي الْمِكْتَلِ فَخَرَجَ مِنْهُ فَسَقَطَ فِي الْبَحْرِ فَاتَّخَذَ سَبِيلَهُ فِي الْبَحْرِ سَرَبًا
وَأَمْسَكَ اللهُ عَنِ الْحُوتِ جِرْيَةَ الْمَاءِ فَصَارَ عَلَيْهِ مِثْلَ الطَّاقِ
فَلَمَّا اسْتَيْقَظَ نَسِيَ صَاحِبُهُ أَنْ يُخْبِرَهُ بِالْحُوتِ فَانْطَلَقَا بَقِيَّةَ يَوْمِهِمَا وَلَيْلَتَهُمَا
حَتَّى إِذَا كَانَ مِنَ الْغَدِ قَالَ مُوسَى لِفَتَاهُ
اتِنَا غَدَاءنَا لَقَدْ لَقِينَا مِن سَفَرِنَا هَذَا نَصَبًا
Musa got up to deliver a speech before the Children of Israel and he was asked, �Who is the most learned person among the people?��
Musa replied, �I am.��
Allah rebuked him because he did not refer the knowledge to Allah.
So Allah revealed to him:�At the junction of the two seas there is a servant of Ours who is more learned than you.��
Musa asked, �O my Lord, how can I meet him?��
Allah said, �Take a fish and put it in a vessel and then set out, and where you lose the fish, you will find him.��
So Musa took a fish, put it in a vessel and set out, along with his boy-servant Yusha` bin Nun, peace be upon him, till they reached a rock (on which) they both lay down their heads and slept. The fish moved vigorously in the vessel and got out of it and fell into the sea and there it took its way through the sea (straight) as in a tunnel.
Allah stopped the flow of water on both sides of the way created by the fish, and so that way was like a tunnel.
When Musa got up, his companion forgot to tell him about the fish, and so they carried on their journey during the rest of the day and the whole night.
The next morning Musa said to his boy-servant,
�Bring us our morning meal; truly, we have suffered much fatigue in this, our journey.��
Musa did not get tired till he had passed the place that Allah had ordered him to look for. His boy-servant then said to him,
أَرَأَيْتَ إِذْ أَوَيْنَأ إِلَى الصَّخْرَةِ فَإِنِّى نَسِيتُ الْحُوتَ وَمَأ أَنْسَانِيهُ إِلاَّ الشَّيْطَـنُ أَنْ أَذْكُرَهُ وَاتَّخَذَ سَبِيلَهُ فِى الْبَحْرِ عَجَبًا
�Do you remember when we betook ourselves to the rock I indeed forgot the fish; none but Shaytan made me forget to remember it. It took its course into the sea in a strange way.��
There was a tunnel for the fish and Musa and his boy-servant were amazed. Musa said,
ذَلِكَ مَا كُنَّا نَبْغِ فَارْتَدَّا عَلَى ءَاثَارِهِمَا قَصَصًا
�That is what we have been seeking.�� So they went back retracing their footsteps.��
So they went back retracing their steps until they reached the rock. There they found a man covered with a garment.
Musa greeted him.
Al-Khidr said, �Is there such a greeting in your land!��
Musa said, �I am Musa.��
He said, �Are you the Musa of the Children of Israel?��
Musa said, �Yes,�� and added, �I have come to you so that you may teach me something of that knowledge which you have been taught.��
قَالَ إِنَّكَ لَن تَسْتَطِيعَ مَعِىَ صَبْراً
Al-Khidr said, �You will not be able to have patience with me.
O Musa! I have some of Allah�s knowledge which He has bestowed upon me but you do not know it; and you too, have some of Allah�s knowledge which He has bestowed upon you, but I do not know it.��
Musa said,
سَتَجِدُنِى إِن شَأءَ اللَّهُ صَابِرًا وَلَا أَعْصِى لَكَ أمْراً
�If Allah wills, you will find me patient, and I will not disobey you in aught.��
Al-Khidr said to him,
فَإِنِ اتَّبَعْتَنِى فَلَ تَسْأَلْنى عَن شَىءٍ حَتَّى أُحْدِثَ لَكَ مِنْهُ ذِكْراً
�Then, if you follow me, ask me not about anything till I myself mention it to you.��
So they set out walking along the shore, until a boat passed by and they asked the crew to let them go on board.
The crew recognized Al-Khidr and allowed them to go on board free of charge.
When they went on board, suddenly Musa ﷺ that Al-Khidr had pulled out one of the planks of the ship with an adz.
Musa said to him, �These people gave us a free ride, yet you have broken their boat so that its people will drown!
Verily, you have done a terrible thing!
قَالَ أَلَمْ أَقُلْ إِنَّكَ لَن تَسْتَطِيعَ مَعِىَ صَبْراً
�Al-Khidr said, �Did I not tell you, that you would not be able to have patience with me!��
قَالَ لَا تُوَاخِذْنِى بِمَا نَسِيتُ وَلَا تُرْهِقْنِى مِنْ أَمْرِى عُسْراً
Musa said, �Call me not to account for what I forgot and be not hard upon me for my affair (with you).��
The Messenger of Allah said,
In the first instance, Musa asked Al-Khidr because he had forgotten his promise.
Then a bird came and sat on the edge of the boat, dipping its beak once or twice in the sea. Al-Khidr said to Musa, �My knowledge and your knowledge, in comparison to Allah�s knowledge, is like what this bird has taken out of the sea.��
Then they both disembarked from the boat, and while they were walking on the shore, Al-Khidr ﷺ a boy playing with other boys.
Al-Khidr took hold of the boy�s head and pulled it off with his hands, killing him.
Musa said to him,
فَانْطَلَقَا حَتَّى إِذَا لَقِيَا غُلَمًا فَقَتَلَهُ قَالَ أَقَتَلْتَ نَفْسًا زَكِيَّةً بِغَيْرِ نَفْسٍ لَّقَدْ جِيْتَ شَيْياً نُّكْراً
�Have you killed an innocent person who had killed none! Verily, you have committed a thing Nukr!��
قَالَ أَلَمْ أَقُلْ لَّكَ إِنَّكَ لَن تَسْتَطِيعَ مَعِىَ صَبْراً
He said, �Did I not tell you that you would not be able to have patience with me��
(The narrator) said, ""The second blame was stronger than the first one"".
قَالَ إِن سَأَلْتُكَ عَن شَىْءٍ بَعْدَهَا فَلَ تُصَاحِبْنِى قَدْ بَلَغْتَ مِن لَّدُنِّى عُذْراً فَانطَلَقَا حَتَّى إِذَا أَتَيَأ أَهْلَ قَرْيَةٍ اسْتَطْعَمَأ أَهْلَهَا فَأَبَوْاْ أَن يُضَيِّفُوهُمَا فَوَجَدَا فِيهَا جِدَاراً يُرِيدُ أَن يَنقَضَّ
Musa said, ""If I ask you anything after this, keep me not in your company; you have received an excuse from me."" Then they both proceeded until they came to the people of a town. They asked them for food but they refused to entertain them. (Then) they found there a wall on the point of falling down.
(Al-Khidr) set it up straight with his own hands.
فَانطَلَقَا حَتَّى إِذَا أَتَيَأ أَهْلَ قَرْيَةٍ اسْتَطْعَمَأ أَهْلَهَا فَأَبَوْاْ أَن يُضَيِّفُوهُمَا فَوَجَدَا فِيهَا جِدَاراً يُرِيدُ أَن يَنقَضَّ فَأَقَامَهُ قَالَ لَوْ شِيْتَ لَاتَّخَذْتَ عَلَيْهِ أَجْراً
Musa said, ""We came to these people, but they neither fed us nor received us as guests. If you had wished, surely, you could have taken wages for it!""
قَالَ هَـذَا فِرَاقُ بَيْنِى وَبَيْنِكَ سَأُنَبِّيُكَ بِتَأْوِيلِ مَا لَمْ تَسْتَطِع عَّلَيْهِ صَبْراً
(Al-Khidr) said:""This is the parting between you and I. I will tell you the interpretation of (those) things over which you were unable to be patient.""
The Messenger of Allah said:
وَدِدْنَا أَنَّ مُوسَى كَانَ صَبَرَ حَتَّى يَقُصَّ اللهُ عَلَيْنَا مِنْ خَبَرِهِمَا
We wish that Musa was patient so that Allah would have told us more about both of them.
Sa`id bin Jubayr said:
""Ibn Abbas used to recite (Ayah no. 79),
وَكَانَ أَمَامَهُمْ مَلِكٌ يَاْخُذُ كُلَّ سَفِينَةٍ صَالَحَةٍ غَضْبًا
There was a king before them who seized every good-conditioned ship by force.
and (Ayah no 80)
وَأَمَّا الْغُلَامُ فَكَانَ كَافِرًا وَكَانَ أَبَوَاهُ مُؤْمِنَيْنِ
As for the boy, he was a disbeliever and his parents were believers.
Then (in another narration) Al-Bukhari recorded a similar account which says:
then Musa set out and with him was his boy-servant Yusha` bin Nun, and they had the fish with them. When they reached the rock, they camped there, and Musa lay down his head and slept. At the base of the rock there was a spring called Al-Hayat; its water never touched a thing but it brought it to life. Some of its water touched the fish, so it began to move and jumped out of the vessel and into the sea. When he woke up, Musa said to his boy-servant:
Bring us our morning meal.
Then he quoted the rest of the Hadith.
Then a bird came and perched on the edge of the ship, and dipped its beak in the sea, and Al-Khidr said to Musa,
""My knowledge and your knowledge and the knowledge of all of creation, in comparison to the knowledge of Allah, is like what this bird has taken from the sea.""
Then he mentioned the rest of the report
Musa meeting with Al-Khidr and accompanying Him
Allah tells us what Musa said to that learned man, who was Al-Khidr. He was one to whom Allah had given knowledge that He had not given to Musa, just as He had given Musa knowledge that He had not given to Al-Khidr.
قَالَ لَهُ مُوسَى هَلْ أَتَّبِعُكَ
Musa said to him:""May I follow you...""
This is a question phrased in gentle terms, with no sense of force or coercion. This is the manner in which the seeker of knowledge should address the scholar.
أَتَّبِعُكَ
(I follow you)
means, I accompany you and spend time with you.
عَلَى أَن تُعَلِّمَنِ مِمَّا عُلِّمْتَ رُشْدًا
so that you teach me something of that knowledge which you have been taught.
meaning, teach me something from that which Allah has taught you so that I may be guided by it and learn something beneficial and do righteous deeds.
At this point
قَالَ
He said,
meaning, Al-Khidr said to Musa,
إِنَّكَ لَن تَسْتَطِيعَ مَعِيَ صَبْرًا
Verily, you will not be able to have patience with me!
meaning, `You will not be able to accompany with me when you see me doing things that go against your law, because I have knowledge from Allah that He has not taught you, and you have knowledge from Allah that He has not taught me. Each of us has responsibilities before Allah that the other does not share, and you will not be able to stay with me,'
وَكَيْفَ تَصْبِرُ عَلَى مَا لَمْ تُحِطْ بِهِ خُبْرًا
And how can you have patience about a thing which you know not!
`For I know that you will denounce me justifiably, but I have knowledge of Allah's wisdom and the hidden interests which I can see but you cannot.
قَالَ
He said,
meaning, Musa said:
سَتَجِدُنِي إِن شَاء اللَّهُ صَابِرًا
If Allah wills, you will find me patient,
with whatever I see of your affairs,
وَلَا أَعْصِي لَكَ أَمْرًا
and I will not disobey you in aught.
means, `I will not go against you in anything.'
At that point, Al-Khidr, upon him be peace, set a condition
قَالَ فَإِنِ اتَّبَعْتَنِي فَلَا تَسْأَلْنِي عَن شَيْءٍ
Then, if you follow me, ask me not about anything,
do not initiate any discussion of the matter,
حَتَّى أُحْدِثَ لَكَ مِنْهُ ذِكْرًا
till I myself mention of it to you.
meaning, `until I initiate the discussion, before you ask me about it.
Damaging the Boat
Allah tells:
فَانطَلَقَا حَتَّى إِذَا رَكِبَا فِي السَّفِينَةِ خَرَقَهَا قَالَ أَخَرَقْتَهَا لِتُغْرِقَ أَهْلَهَا
So they both proceeded, till, when they boarded the boat, he (Khidr) damaged it.
Musa said:""Have you damaged it wherein its people will drown!
Allah tells us that Musa and his companion Al-Khidr set out having come to an agreement and reached an understanding. Al-Khidr had made the condition that Musa should not ask him about anything he found distasteful until he himself initiated the discussion and offered an explanation. So they went on board the ship, as described in the Hadith quoted above -- the crew recognized Al-Khidr and let them ride on board free of charge, as an honor to Al-Khidr.
When the boat took them out to sea and they were far from the shore, Al-Khidr got up and damaged the boat, pulling out one of its planks and then patching it up again.
Musa, peace be upon him, could not restrain himself from denouncing him, so he said:
أَخَرَقْتَهَا لِتُغْرِقَ أَهْلَهَا
(Have you damaged it wherein its people will drown).
The grammatical structure of the sentence in Arabic implies that this was the consequence, not the purpose, of his action.
لَقَدْ جِيْتَ شَيْيًا إِمْرًا
Verily, you have committed a thing Imr.
About `Imr', Mujahid said:
""An evil thing.""
Qatadah said,
""An astounding thing.""
At this point, reminding him of the previously agreed condition,
قَالَ أَلَمْ أَقُلْ إِنَّكَ لَن تَسْتَطِيعَ مَعِيَ صَبْرًا
He (Al-Khidr) said:Did I not tell you, that you would not be able to have patience with me!
meaning, `this thing that I did deliberately is one of the things I told you not to denounce me for, because you do not know the full story, and there is a reason and purpose for it that you do not know about.'
قَالَ لَاا تُوَاخِذْنِي بِمَا نَسِيتُ وَلَاا تُرْهِقْنِي مِنْ أَمْرِي عُسْرًا
He (Musa) said:Call me not to account for what I forgot, and be not hard upon me for my affair (with you).
meaning, `do not be harsh with me.'
Hence it says in the Hadith quoted above from the Messenger of Allah:
كَانَتِ الاْاُولَى مِنْ مُوسَى نِسْيَانًا
In the first instance, Musa asked Al-Khidr because he had forgotten his promise.
The Story of killing the Boy
Allah tells:
فَانطَلَقَا
Then they both proceeded,
means, after the first incident,
حَتَّى إِذَا لَقِيَا غُلَمًا فَقَتَلَهُ
till they met a boy, and he (Khidr) killed him.
It has been stated previously that this boy was playing with other boys in one of the towns, and that Al-Khidr deliberately singled him out. He was the finest and most handsome of them all, and Al-Khidr killed him. When Musa, peace be upon him, ﷺ that he denounced him even more fervently than in the first case, and said hastily:
قَالَ أَقَتَلْتَ نَفْسًا زَكِيَّةً
He (Musa) said:Have you killed an innocent person,
meaning, a young person who had not yet committed any sin or done anything wrong, yet you killed him
بِغَيْرِ نَفْسٍ
without Nafs,
with no reason for killing him.
لَّقَدْ جِيْتَ شَيْيًا نُّكْرًا
Verily, you have committed a thing Nukr!
meaning, something that is clearly evil.
قَالَ أَلَمْ أَقُل لَّكَ إِنَّكَ لَن تَسْتَطِيعَ مَعِي صَبْرًا
He said:""Did I not tell you that you can have no patience with me!""
Once again, Al-Khidr reiterates the condition set in the first place, so Musa says to him
قَالَ إِن سَأَلْتُكَ عَن شَيْءٍ بَعْدَهَا
He said:If I ask you anything after this,
meaning, `if I object to anything else you do after this,'
فَلَ تُصَاحِبْنِي قَدْ بَلَغْتَ مِن لَّدُنِّي عُذْرًا
keep me not in your company, you have received an excuse from me.
`you have accepted my apology twice.'
Ibn Jarir narrated from Ibn Abbas that Ubayy bin Ka`b said:
""Whenever the Prophet mentioned anyone, he would pray for himself first. One day he said:
رَحْمَةُ اللهِ عَلَيْنَا وَعَلَى مُوسَى لَوْ لَبِثَ مَعَ صَاحِبِهِ لَاَبْصَرَ الْعَجَبَ وَلَكِنَّهُ قَالَ
إِن سَأَلْتُكَ عَن شَيْءٍ بَعْدَهَا
فَلَ تُصَاحِبْنِي قَدْ بَلَغْتَ مِن لَّدُنِّي عُذْرًا
May the mercy of Allah be upon us and upon Musa. If he had stayed with his companion he would have seen wonders, but he said,
`If I ask you anything after this, keep me not in your company, you have received an excuse from me.""
The Story of repairing the Wall
Allah tells:
فَانطَلَقَا
they both proceeded,
after the first two instances,
حَتَّى إِذَا أَتَيَا أَهْلَ قَرْيَةٍ
till when they came to the people of a town,
Ibn Jarir narrated from Ibn Sirin that this was Al-Aylah.
According to the Hadith;
حَتَّى إِذَا أَتَيَا أَهْلَ قَرْيَةٍ لِيَامًا
When they came there, the people of the town were mean. i.e., miserly.
اسْتَطْعَمَا أَهْلَهَا فَأَبَوْا أَن يُضَيِّفُوهُمَا فَوَجَدَا فِيهَا جِدَارًا يُرِيدُ أَنْ يَنقَضَّ فَأَقَامَهُ
they asked them for food, but they refused to entertain them. Then they found therein a wall about to collapse and he (Khidr) set it up straight.
means, he fixed it so it was standing upright properly.
We have already seen in the Hadith quoted above that he set it up with his own hands, supporting it until it was standing straight again, which is something extraordinary.
At this point,
.
قَالَ لَوْ شِيْتَ لَااتَّخَذْتَ عَلَيْهِ أَجْرًا
(Musa) said:If you had wished, surely you could have taken wages for it!
meaning, because they did not entertain us as guests, you should not have worked for them for free.
قَالَ هَذَا فِرَاقُ بَيْنِي وَبَيْنِكَ
He said:""This is the parting between you and I,
meaning, because you said after the boy was killed that if you asked me anything after that, you would not accompany me any further. So this is the parting of the ways between me and you.
سَأُنَبِّيُكَ بِتَأْوِيلِ
I will tell you the interpretation,
meaning explanation,
مَا لَمْ تَسْتَطِع عَّلَيْهِ صَبْرًا
of (those) things over which you were not able to be patient."
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Commentary
It was said in verse 71: أَخَرَقْتَهَا لِتُغْرِقَ أَهْلَهَا (Did you break it that you drown its people?). About it, it appears in the Hadith of the Sahihs of al-Bukhari and Muslim that al-Khadir (علیہ السلام) had dislodged a plank of the
boat with an axe because of which there was a danger that water would fill up the boat and it would capsize. Therefore, Sayyidna Musa (علیہ السلام) had objected to it. But, according to historical reports, water did not fill into this boat. This may have happened either because al-Khadir had somehow repaired it himself soon after - as in a report carried by al-Baghawi according to which al-Khadir (علیہ السلام) had replaced the plank with glass. Or, water just did not enter the boat in the manner of a miracle. However, the context of the Qur’ an by itself is telling us that the boat did not capsize - something which supports these reports.
Not yet available. It requires resources to add this interpretation.
Tafsir Surat Al-Kahfi: 71-73
Maka berjalanlah keduanya, hingga tatkala keduanya menaiki sebuah perahu, lalu Khidir melubanginya. Musa berkata, "Mengapa kamu melubangi perahu itu yang akibatnya kamu bisa menenggelamkan penumpangnya? Sesungguhnya kamu telah berbuat suatu kesalahan besar." Dia (Khidir) berkata, "Bukankah telah aku katakan, 'Sesungguhnya kamu sekali-kali tidak akan sanggup sabar bersamaku'." Musa berkata, "Janganlah kamu menghukum aku karena kealpaanku dan janganlah kamu membebani aku dengan suatu kesulitan dalam urusanku."
Ayat 71
Allah menceritakan perihal Musa dan temannya (yaitu Khidir) bahwa keduanya sepakat untuk berjalan bersama dan Khidir telah menetapkan persyaratannya kepada Musa, yaitu tidak boleh menanyakan suatu urusan pun yang dianggap janggal, hingga ia sendirilah yang akan menceritakan dan menerangkan semuanya kepada Musa. Keduanya menaiki perahu itu, dalam keterangan yang lalu telah disebutkan bagaimana keduanya menaiki perahu. Disebutkan bahwa para pemilik perahu yang ada di pantai itu telah mengenal Khidir. Maka mereka membawa keduanya tanpa ongkos sepeserpun karena menghormati Khidir.
Ketika perahu yang mereka tumpangi itu mengarungi bahtera, Khidir bangkit dan melubangi perahu itu, lalu ia mengeluarkan sebuah papan yang ada di perahu itu untuk menambalnya. Melihat hal itu Musa tidak dapat menahan dirinya lagi untuk bertanya seraya memprotes: "Mengapa kamu melubangi perahu itu yang akibatnya kamu bisa menenggelamkan penumpangnya?" (Al-Kahfi: 71) Lam yang ada dalam lafaz litughriqa ini adalah lamul 'aqibah yang menunjukkan makna akibat, bukan lam ta'lil yang menunjukkan makna penyebab atau kausalita. Huruf lam ini sama dengan huruf lam yang ada di dalam perkataan seorang penyair: "Beranaklah yang akibatnya akan mati, dan bangunlah yang akibatnya akan runtuh."
Firman Allah ﷻ: "Sesungguhnya kamu telah berbuat suatu kesalahan besar." (Al-Kahfi:71)
Mujahid mengatakan bahwa makna yang dimaksud ialah sesuatu yang diingkari. Qatadah mengatakan, yang dimaksud ialah sesuatu yang aneh. Maka pada saat itu juga Khidir berkata kepada Musa, mengingatkan akan syarat yang telah disetujuinya:
Ayat 72
"Bukankah sudah aku katakan, 'Sesungguhnya kamu sekali-kali tidak akan sanggup sabar bersamaku’." (Al-Kahfi: 72) Dengan kata lain, perbuatan ini sengaja aku lakukan, dan termasuk di antara perkara yang telah aku persyaratkan kepadamu bahwa kamu tidak boleh memprotes aku tentangnya. Karena sesungguhnya kamu belum punya pengetahuan yang cukup tentang hal ini, padahal perbuatan ini mengandung kebaikan yang tidak kamu ketahui.
Ayat 73
Musa berkata, "Janganlah kamu menghukumku karena kealpaanku dan janganlah kamu membebaniku dengan suatu kesulitan dalam urusanku." (Al-Kahfi: 73) Yakni janganlah kamu mempersulit diriku, jangan pula kamu bersikap keras terhadapku. Karena itulah sebagaimana yang disebutkan dalam sebuah hadits dari Rasulullah ﷺ yang bersabda: "Kekeliruan pertama yang dilakukan oleh Musa disebabkan karena kealpaannya.
Maka berjalanlah keduanya menelusuri pantai, hingga ketika keduanya
menjumpai sebuah perahu yang sedang berlayar, keduanya menaiki perahu, lalu sampai di tengah laut, dia, yakni Nabi Khidr, melubanginya.
Dia, yakni Nabi Musa, tidak sabar ketika melihat Nabi Khidr melubangi
perahu itu dan tidak dapat menyetujuinya, maka ia berkata, Mengapa
engkau melubangi perahu itu, sungguh perbuatan itu sangat berbahaya. Apakah engkau bermaksud untuk menenggelamkan penumpangnya' Sungguh, aku bersumpah, engkau telah berbuat suatu kesalahan yang besar,
yang tidak dapat dibenarkan menurut syariat. Mendengar pertanyaan Nabi Musa, lalu Nabi Khidr mengingatkan
Nabi Musa akan syarat yang telah mereka sepakati. Dia, yakni Nabi
Khidr, berkata, Bukankah sudah aku katakan sebelum ini bahwa sesungguhnya engkau tidak akan mampu sabar bersamaku'.
Dalam ayat ini, Allah mengisahkan bahwa keduanya (Nabi Musa dan Khidir) telah berjalan di tepi pantai untuk mencari sebuah kapal, dan kemudian mendapatkannya. Keduanya lalu menaiki kapal itu dengan tidak membayar upahnya, karena para awak kapal sudah mengenal Khidir dan pembebasan upah itu sebagai penghormatan kepadanya.
Ketika kapal itu sedang melaju di laut dalam, tiba-tiba Khidir mengambil kampak lalu melubangi dan merusak sekeping papan di dinding kapal itu. Melihat kejadian seperti itu, dengan serta merta Nabi Musa berkata kepada Khidir, "Mengapa kamu lobangi perahu itu? Hal itu dapat menenggelamkan seluruh penumpangnya yang tidak berdosa? Sungguh kamu telah mendatangkan kerusakan yang besar dan tidak mensyukuri kebaikan hati para awak kapal yang telah membebaskan kita dari uang sewa kapal ini." Kemudian Nabi Musa mengambil kainnya untuk menutup lubang itu.
NABI MUSA PERGI BERGURU (II)
Setelah Nabi Musa dengan anak muda pengiringnya, Yusya bin Nun, sampai kembali di tempat ikan asin itu meluncur masuk laut tadi,
“Maka mereka dapatilah seorang hamba di antara hamba Kami, yang Kami telah berikan kepadanya lahmat daii sisi Kami."
(pangkal ayat 65).
Bertemu seorang di antara banyak hamba Allah yang dianugerahi rahmat. Dan rahmat paling tinggi yang diberikan Allah kepada hamba-Nya ialah rahmat ma'rifat, yaitu kenal akan Allah, dekat dengan Allah, sehingga hidup mereka berbeda dengan orang lain. Sedangkan iman dan takwa kepada Allah saja sudahlah menjadi Rahmat abadi bagi seorang hamba Allah, kononlah kalau diberi pula dia ilmu yang langsung diterima dari Allah, yang dijelaskan di sini.
“Dan telah Kami ajankan kepadanya ilmu yang langsung dari Kami."
(ujung ayat 65)
Apabila jiwa seseorang telah dipersucikan (tazkiyah) dari pengaruh hawa nafsu dan keinginan yang jahat, sampai bersih murni laksana kaca, maka timbullah nur dalam dirinya dan menerima dia akan nur dari luar; itulah yang disebut Nurun ‘ala nuriril Maka bertambah dekatlah jaraknya dengan Allah dan jadilah dia orang yang muqarrabin. Kalau telah sampai pada maqam yang demikian, mudahlah dia menerima langsung ilmu dari Ilahi. Baik berupa wahyu serupa yang diterima nabi dan rasul, atau berupa ilham yang tertinggi martabatnya, yang diterima oleh orang yang saleh.
Dan orang yang telah mencapai martabat yang demikian itu dapat segera dikenal oleh orang yang telah sama berpengalaman dengan dia, walaupun baru sekali bertemu. Sebab sinar dari Nur sama sumber asal tempat datangnya.
Oleh sebab itu baru saja melihat orang itu yang pertama kali, Musa telah tahu bahwa itulah orang yang disuruh Allah dia mencarinya. Tidaklah kita heran jika langsung sekali Musa menegurnya dengan penuh hormat, “Berkata Musa kepadanya,
“Bolehkah aku mengikut engkau, “Dengan (syanat) engkau ajarkan kepadaku, dari yang telah diajarkan kepada engkau, sampai aku mengerti."
(ayat 66)
Suatu pertanyaan yang disusun demikian rupa sehingga menunjukkan bahwa Musa telah menyediakan diri menjadi murid dan mengakui di hadapan guru bahwa banyak hal yang dia belum mengerti. Kelebihan ilmu guru itu haraplah diterangkan kepadanya, sampai dia mengerti sebagai seorang murid yang setia.
“Dia menjawab."
(pangkal ayat 67)
Siapakah dia itu? Beberapa hadits yang diriwayatkan daripada Nabi ﷺ telah menyebutkan nama guru itu, dan ahli-ahli tafsir yang terbanyak telah membawakan riwayat hadits itu pula. Nama guru itu ialah Khidir.
Khidir itu bahasa Arab yang berarti hijau! Nanti setelah selesai menafsirkan tiap-tiap ayat soal-jawab di antara guru dan murid ini, akan kita uraikan riwayat-riwayat tentang Khidir ini.
Begitu banyak tafsir yang kita baca, yang lama dan yang baru, maka bagian terbesar dari mufassirin itu mesti membawakan tentang Khidir, guru Nabi Musa ini. Ada yang menyebutkan dia adalah nabi, dan ada pula yang menyebutkan bahwa dia adalah wali-yullah, bahkan ada pula yang menyelip-kan bahwa dia itu adalah jin. Tetapi penafsir zaman sekarang, Sayyid Quthub, syahid fi sabilillah, pengarang Tafsir Fi Zhilalil Al-Qur'an tidak ada menyebut-nyebut Khidir ketika menafsirkan ayat-ayat ini. Dia hanya menyebut al Abdus Saleh (hamba Allah yang saleh) saja. Dia berpendirian demikian, sebab di dalam ayat-ayat itu sendiri tidak pernah tersebut nama Khidir. Jalan cerita penuh dengan misterius atau rahasia dari ilmu Allah, sampai satu di antaranya ikan yang telah mati dan diasin atau dipanggang bisa melompat saja masuk laut dan hilang tak tentu ke mana perginya. Oleh sebab itu maka Sayyid Quthub merasa adalah lebih baik cerita itu dibiarkan dalam kegaibannya, dan jangan ditambah-tambah lagi dengan cerita-cerita lain, yang kadang-kadang telah tercampur-aduk dengan dongeng atau israiliyat yang akal waras tidak dapat mempertanggungjawabkan.
Sekarang Musa telah berjumpa dengan guru yang dicarinya dan telah menyatakan kesediaannya belajar. Tetapi apa sambutan guru?
“Dia menjawab, “Sesungguhnya engkau tidak akan sanggup" jika engkau hendak menyenahkan dini menjadi munidku dan benjolan, “bersama aku" dan mengikuti aku ke mana aku pe'igi, tidaklah engkau “akan bensaban."
(ayat 67)
Dengan perkataan seperti ini si guru pun tampaknya dalam mula pertemuan telah me-ngenal akan jiwa muridnya itu. Teropong dari ilmul iadunni, ilmu yang langsung diterimanya dari Allah, firasat dari orang yang beriman, telah menyebabkan guru mengenal muridnya pada pertemuan yang pertama. Dan kita yang telah banyak membaca kisah Nabi Musa di dalam Al-Qur'an pun telah mengetahui pula, bahwa Nabi Musa itu mempunyai sikap jiwa yang lekas meluap, atau spontan. Sebab itu sang guru telah menyatakan dari permulaan bahwa si murid tidak akan sabar menurut-kan dia.
Guru itu menjelaskan lagi, sebagai sindiran halus atas sikap jiwa murid yang baru dikenalnya itu, dengan katanya,
“Dan betapa engkau akan dapat sabar atas perkara yang belum cukup pengetahuanmu tentang hal itu?"
(ayat 68)
Dengan secara halus tabiat pengeras Musa selama ini telah mendapat teguran yang pertama. Namun Nur nubuwwat yang telah memancar dari dalam Ruhari Musa pun tidaklah hendak mundur karena teguran yang demikian. Bahkan beliau berjanji bahwa beliau akan sabar. Beliau akan dapat menahan diri menerima bimbingan dari guru.
Dia berkata,
“Akan engkau dapati aku, insyaa Allah, seorang yang sabar."
(pangkal ayat 69)
Menunjukkan bahwa Nabi Musa telah mengaku akan patuh. Tetapi sebagaimana seorang manusia yang juga akan kelemahan dirinya dan kebesaran Tuhannya, dialasnya kata dengan in syaa Allah! Dan sesudah berjanji akan sabar ditambahinya lagi: janji se
orang murid di hadapan seorang guru yang mursyid.
“Dan tidaklah aku akan mendurhaka kepada engkau dalam hal apa jua pun."
(ujung ayat 69)
Aku akan patuh, segala yang diajarkan akan kusimakkan baik-baik, bahkan segala yang guru perintahkan selama aku belajar tidaklah akan aku bantah atau aku durhakai.
Kata-kata ini adalah teladan yang baik bagi seorang murid di dalam mengkhidmati gurunya. Ahli-ahli taﷺuf pun mengambil sikap Nabi Musa terhadap kepada guru ini untuk jadi teladan khidmat murid kepada guru. Sehingga apa pun sikap guru itu, walaupun belum dapat dipahamkan, bersabarlah menunggu. Karena kadang-kadang rahasianya akan didapat kemudian.
Setelah menerima janji yang demikian dari Musa, tenanglah hati sang guru menerima muridnya. Lalu,
“Dia berkata, “Jika engkau mengikut aku, maka janganlah engkau tanyakan kepadaku suatu hal sebelum aku ceritakan kepada engkau duduk soalnya."
(ayat 70)
Dan syarat yang dikemukakan gurunya ini pun rupanya disanggupi oleh Musa. Dengan demikian terdapatlah persetujuan kedua belah pihak, guru dan murid dan sejak saat itu Musa telah menjadi murid guru itu, atau Khidir, dan mereka telah berjalan bersama.
Si pengiring, Yusya bin Nun tiada tersebut lagi. Memang biasanya bilamana orang-orang penting telah bertemu, pengiring menyisih ke tepi atau tidak penting diperkatakan lagi.
“Maka benjolanlah keduanya."
(pangkal ayat 71)
Tampaklah dalam jalan cerita ini bahwa Musa bersama dengan gurunya telah melanjutkan perjalanan."Sehingga apabila keduanya sudah naik ke sebuah perahu, dilubanginya (perahu) itu."
Mulailah Musa menyaksikan lautan dan akan pergi ke seberang sana, lalu menumpang pada sebuah perahu, tetapi sebelum sampai ke tempat yang dituju dibuatnya satu lubang pada perahu itu sehingga air bisa saja menggoroh masuk, yang niscaya akan membawa perahu kaam. Lupalah Musa akan janjinya tidak akan bertanya kalau melihat suatu yang ganjil. Bawaan dirinya yang asli keluar lagi dengan tidak disadarinya. Lalu “dia bertanya, “Apakah sebab engkau lubangi dia yang akan menyebabkan tenggelamnya penumpang-pe-numpangnya?" Artinya, bukankah dengan pelubangan itu berarti engkau hendak menyebabkan penumpangnya tenggelam semua? Termasuk engkau dan aku?
Menembus sebuah perahu sedang berlayar, bagaimana jua pun adalah satu perbuatan yang tidak dapat dimengerti. Meskipun dia telah berjanji tidak akan bertanya, terdorong juga dia bertanya dan langsung ditanyakan apa yang terasa di hatinya, dengan tidak ada te-deng aling-aling dengan tidak ada kesabaran.
“Sesungguhnya engkau telah berbuat suatu perbuatan yang sangat salah."
(ujung ayat 71)
Apa yang dialami Musa dialami juga oleh kebanyakan manusia. Seorang yang telah ber-janji, baik dengan sesamanya manusia, ataupun dengan Allah sendiri, akan sabar jika ditimpa cobaan, misalnya kematian orang yang sangat dicintai, malahan telah berkali-kali memberi fatwa sabar kepada orang lain; namun dia sadari atau tidak, dan kebanyakannya tidak disadari, dia akan terguncang juga jika orang yang sangat dicintainya meninggal dunia. Karena pertimbangan akal yang jernih tidaklah selalu sama dengan gejala perasaan ketika menghadapi kenyataan.
Maka menyambutlah gurunya itu tenang,
“Dia berkata, Bukankah telah aku katakan kepadamu, bahwa tidaklah engkau akan sanggup bersabar bila menyertaiku."
(ayat 72)
Baru saja itu, baru itu yang pertama kali engkau melihatyangganjil pada pemandanganmu engkau sudah tidak sabar. Bukankah telah aku katakan sejak semula bahwa engkau tidak akan sabar menurutkan daku. Sekarang hal itu sudah terbukti.
Maka insaflah Musa akan dirinya, meskipun hati kecilnya belum merasa puas.
“Dia berkata, “Janganlah engkau salahkan daku karena kelupaanku itu."
(pangkal ayat 73)
Di sini Musa mengakui terus terang bahwa dia lupa. Dia lupa akan janjinya. Karena baru sekali ini dia melihat hal sedahsyat itu. Disangkanya tidak akan sampai demikian. Oleh karena itu satu kelupaan dia pun memohon maaf. Dan berkata,
“Dan janganlah engkau bebani aku karena kesalahanku ini dengan suatu kesukaran."
(ujung ayat 73)
Artinya, bahwa aku mengakui kesalahanku ini. Sebabnya hanyalah karena lupa semata-mata. Aku meminta maaf. Jangan engkau segera murka kepadaku, sehingga aku tidak boleh lagi mengikuti engkau dalam perjalanan. Karena kalau demikian halnya, beratlah rasanya bebanku. Syukurlah rasanya bagiku. Sebab aku tidak dapat lagi meneruskan menuntut ilmu.
(Maka berjalanlah keduanya) menuruti pinggir pantai (hingga tatkala keduanya menaiki perahu) yang lewat pada keduanya (lalu Khidhir melubanginya) dengan cara mencabut satu keping atau dua keping papan yang ada pada bagian lambungnya dengan memakai kapak, sewaktu perahu telah sampai di tengah laut yang ombaknya besar (Musa berkata) kepada Khidir, ("Mengapa kamu melubangi perahu itu yang akibatnya kamu menenggelamkan penumpangnya?) menurut satu qiraat lafal Litughriqa dibaca Litaghraqa, dan lafal Ahlahaa dibaca Ahluhaa. (Sesungguhnya kamu telah berbuat sesuatu kesalahan yang besar)" yakni kekeliruan yang sangat besar. Menurut suatu riwayat disebutkan, bahwa air laut tidak masuk ke dalam perahu yang telah dilubanginya itu.
Belum tersedia. Dibutuhkan biaya untuk menambahkan tafsir ini.
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