ٱلْكَهْف ٦٧
- قَالَ (Khaidir) berkata
- إِنَّكَ sesungguhnya kamu
- لَن tidak akan
- تَسۡتَطِيعَ kamu sanggup
- مَعِيَ bersama aku
- صَبۡرٗا sabar
Dia menjawab, "Sungguh, engkau tidak akan sanggup sabar bersamaku.
(Dia menjawab, "Sesungguhnya kamu sekali-kali tidak akan sanggup sabar bersamaku").
Tafsir Surat Al-Kahfi: 66-70
Musa berkata kepada Khidir, "Bolehkah aku mengikutimu supaya kamu mengajarkan kepadaku ilmu yang benar di antara ilmu-ilmu yang telah diajarkan kepadamu?” Dia menjawab, "Sesungguhnya kamu sekali-kali tidak akan sanggup sabar bersamaku. Dan bagaimana kamu sanggup sabar atas sesuatu yang kamu belum mempunyai pengetahuan yang cukup tentang hal itu?” Musa berkata, "Insya Allah kamu akan mendapati aku sebagai seorang yang sabar, dan aku tidak akan menentangmu dalam sesuatu urusan pun." Dia berkata, "Jika kamu mau mengikutiku, maka janganlah kamu menanyakan kepadaku tentang hal apa pun, sampai aku sendiri menerangkannya kepadamu."
Ayat 66
Allah ﷻ menceritakan tentang perkataan Musa a.s. kepada lelaki yang alim itu yakni Khidir yang telah diberikan kekhususan oleh Allah dengan suatu ilmu yang tidak diketahui oleh Musa. Sebagaimana Allah telah memberi kepada Musa suatu ilmu yang tidak diberikan-Nya kepada Khidir. Musa berkata kepadanya, "Bolehkah aku mengikutimu?" (Al-Kahfi: 66) Pertanyaan Musa mengandung nada meminta dengan cara halus, bukan membebani atau memaksa. Memang harus demikianlah etika seorang murid kepada gurunya dalam berbicara.
Firman Allah ﷻ: Bolehkah aku mengikutimu? (Al-Kahfi: 66)
Maksudnya, bolehkah aku menemanimu dan mendampingimu.
"Supaya kamu dapat mengajarkan kepadaku ilmu yang benar di antara ilmu-ilmu yang telah diajarkan kepadamu." (Al-Kahfi: 66)
Yakni suatu ilmu yang pernah diajarkan oleh Allah kepadamu agar aku dapat menjadikannya sebagai pelitaku dalam mengerjakan urusanku, yaitu ilmu yang bermanfaat dan amal yang saleh. Maka pada saat itu juga Khidir berkata kepada Musa:
Ayat 67
"Sesungguhnya kamu sekali-kali tidak akan sanggup sabar bersamaku." (Al-Kahfi: 67)
Artinya, kamu tidak akan kuat menemaniku karena kamu akan melihat dariku berbagai macam perbuatan yang bertentangan dengan syariatmu. Sesungguhnya aku mempunyai suatu ilmu dari ilmu Allah yang tidak diajarkan-Nya kepadamu. Sedangkan kamu pun mempunyai suatu ilmu dari ilmu Allah yang tidak diajarkan-Nya kepadaku. Masing-masing dari kita mendapat tugas menangani perintah-perintah dari Allah secara tersendiri yang berbeda satu sama lainnya. Dan kamu tidak akan kuat mengikutiku.
Ayat 68
"Dan bagaimana kamu sanggup sabar atas sesuatu yang kamu belum mempunyai pengetahuan yang cukup tentang hal itu?" (Al-Kahfi: 68)
Aku tahu bahwa kamu akan mengingkari hal-hal yang kamu dimaafkan untuk tidak mengikutinya, tetapi aku tidak akan menceritakan hikmah dan maslahat hakiki yang telah diperlihatkan kepadaku, sedangkan kamu tidak mengetahuinya.
Ayat 69
Musa berkata, "Insya Allah kamu akan mendapati aku sebagai orang yang sabar." (Al-Kahfi: 69) terhadap apa yang aku lihat dari urusan-urusanmu itu.
"Dan aku tidak akan menentangmu dalam sesuatu urusan pun." (Al-Kahfi: 69)
Maksudnya, aku tidak akan memprotesmu dalam urusan apapun; dan pada saat itu Khidir memberikan syarat kepada Musa, seperti yang disebutkan dalam firman-Nya:
Ayat 70
"Dia berkata, ‘Jika kamu mau mengikutiku, maka janganlah kamu menanyakan kepadaku tentang sesuatu pun’." (Al-Kahfi: 70) Yakni memulai menanyakannya. "Sampai aku sendiri yang menerangkannya kepadamu." (Al-Kahfi: 70) Yaitu aku sendirilah yang akan menjelaskannya kepadamu, sebelum itu kamu tidak boleh mengajukan suatu pertanyaan pun kepadaku.
Ibnu Jarir mengatakan: Telah menceritakan kepada kami Humaid ibnu Jubair, telah menceritakan kepada kami Ya'qub, dari Harun, dari Ubaidah, dari ayahnya, dari Ibnu Abbas yang mengatakan bahwa Musa a.s. bertanya kepada Tuhannya, "Wahai Tuhanku, hamba-hamba-Mu yang manakah yang paling Engkau sukai?" Allah ﷻ menjawab, "Orang yang selalu ingat kepada-Ku dan tidak pernah melupakan Aku." Musa bertanya, "Siapakah di antara hamba-hamba-Mu yang paling adil?" Allah menjawab, "Orang yang memutuskan (perkara) dengan kebenaran dan tidak pernah memperturutkan hawa nafsunya." Musa bertanya, "Wahai Tuhanku, siapakah di antara hamba-hamba-Mu yang paling alim?" Allah berfirman, "Orang yang rajin menimba ilmu dari orang lain dengan tujuan untuk mencari suatu kalimat yang dapat memberikan petunjuk ke jalan hidayah untuk dirinya, atau menyelamatkan dirinya dari kebinasaan." Musa bertanya, "Wahai Tuhanku, apakah di bumi-Mu ini ada seseorang yang lebih alim daripada aku?" Allah berfirman, "Ya, ada." Musa bertanya, "Siapakah dia?" Allah berfirman, "Dialah Khidir." Musa bertanya, "Di manakah saya dapat menemuinya?" Allah berfirman, "Di pantai di dekat sebuah batu besar tempat kamu akan kehilangan ikan disitu." Ibnu Abbas melanjutkan kisahnya, bahwa lalu Musa berangkat mencarinya; dan kisah selanjutnya adalah seperti apa yang telah disebutkan oleh Allah ﷻ di dalam kitab-Nya, hingga akhirnya sampailah Musa di dekat batu besar itu.
Ia bertemu dengan Khidir, masing-masing dari keduanya mengucapkan salam kepada yang lainnya. Musa berkata kepadanya, "Sesungguhnya saya suka menemanimu." Khidir menjawab, "Sesungguhnya kamu tidak akan sanggup sabar bersamaku." Musa berkata, "Tidak begitu, saya sanggup." Khidir berkata, "Jika kamu mau menemaniku maka janganlah kamu menanyakan kepadaku tentang hal apa pun, sampai aku sendiri menerangkannya kepadamu." (Al-Kahfi: 70)
Ibnu Abbas melanjutkan kisahnya, bahwa Khidir membawa Musa berangkat menempuh jalan laut, hingga sampailah ke tempat bertemunya dua buah laut; tiada suatu tempat pun yang airnya lebih banyak daripada tempat itu.
Kemudian Allah mengirimkan seekor burung pipit, lalu burung pipit itu menyambar seteguk air dengan paruhnya. Khidir berkata kepada Musa, "Berapa banyakkah air yang disambar oleh burung pipit ini menurutmu?" Musa menjawab, "Sangat sedikit." Khidir berkata, "Hai Musa, sesungguhnya ilmuku dan ilmumu dibandingkan dengan ilmu Allah, sama dengan apa yang diambil oleh burung pipit itu dari laut ini." Sebelum peristiwa ini pernah terbesit di dalam hati Musa bahwa tiada seorang pun yang lebih alim darinya; atau Musa pernah mengatakan demikian. Karena itulah maka Allah memerintahkan kepadanya untuk menemui Khidir.
Ibnu Abbas melanjutkan kisahnya ini tentang pelubangan perahu, pembunuhan terhadap seorang anak muda, dan perbaikan dinding yang akan runtuh, serta takwil dari semua perbuatan tersebut.
Mendengar keinginan Nabi Musa itu, dia, yakni Nabi Khidr, menjawab, Sungguh, engkau tidak akan sanggup sabar, menahan diri bersamaku ketika engkau menyaksikan sesuatu yang aku perbuat di hadapanmu. Nabi Khidr bertanya kepada Nabi Musa, dan bagaimana engkau akan
dapat bersabar atas sesuatu yang aku lakukan ketika engkau menyaksikannya, sedang engkau belum mempunyai pengetahuan yang cukup tentang
hal itu, yakni engkau tidak mengetahui hakikat tentang perbuatan yang
saya lakukan itu.
Dalam ayat ini Khidir menjawab pertanyaan Nabi Musa sebagai berikut, "Hai Musa, kamu tak akan sabar mengikutiku. Karena saya memiliki ilmu yang telah diajarkan oleh Allah kepadaku yang kamu tidak mengetahuinya, dan kamu memiliki ilmu yang telah diajarkan Allah kepadamu yang aku tidak mengetahuinya."
Kemampuan Khidir meramal sikap Nabi Musa kalau sampai menyertainya didasarkan pada ilmu ladunni yang telah beliau terima dari Allah di samping ilmu anbiya' yang dimilikinya, seperti tersebut dalam ayat 65 di atas. Dan memang demikianlah sifat dan sikap Nabi Musa yang keras dalam menghadapi kenyataan-kenyataan yang bertentangan dengan syariat yang telah beliau terima dari Allah.
Belum tersedia. Dibutuhkan biaya untuk menambahkan tafsir ini.
Belum tersedia. Dibutuhkan biaya untuk menambahkan tafsir ini.
Belum tersedia. Dibutuhkan biaya untuk menambahkan tafsir ini.
Belum tersedia. Dibutuhkan biaya untuk menambahkan tafsir ini.
Belum tersedia. Dibutuhkan biaya untuk menambahkan tafsir ini.
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.
"
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."
Said he, 'Truly you will not be able to bear with me.
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 ﷺ 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 ﷺ 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 ﷺ ، 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.