Section V: Verses (60-82)

Earlier, the Prophet (sws) was urged to exercise patience on the attitude of his enemies and the arrogant. In the succeeding verses, this topic is brought to completion. It is as if the surah has reached its pinnacle at this stage. It should be kept in mind that patience is not a negative attitude. It is a positive reality. It is on it that all rights thrive and sustain. He who does not have this quality in him will neither be able to discharge his obligations towards God nor to his fellow human beings. In order for this attribute to be rightly grounded in a person his beliefs should be fully grounded. Otherwise, patience cannot be adopted from outside. There are three bases related to beliefs:

Firstly, whatever happens in this world happens because of God’s permission and under His will and intention. Without His intention, even a particle cannot move from its place.

Secondly, God is an embodiment of good and is wise. None of His intention is without wisdom. If He gives respite to evildoers, it is not because He loves them or is helpless before them. In this respite too, He wants to nourish a great good. Similarly, if He afflicts hardships on the righteous, it is not because He wants to put them through hardship but because He wants to open the way to something beneficial for them.

Thirdly, the extent of knowledge human beings can gain is limited. Hence, they cannot have knowledge of the wisdom of all His intentions. All the secrets of these intentions will only be revealed in the hereafter. The right attitude for human beings in this world is that they should be patient and grateful on all of God’s decisions and keep discharging their duties. They should rest assured that sweetness is hidden under the hardships of today. They will taste it tomorrow.

In order to understand this secret of the universe, the account of an educational journey of Moses (sws) is related. The way these secrets of wisdom become evident through incidents is much more powerful than mere statements. The nation for whose reformation and education Moses (sws) was deputed was very weak and meek and the enemy at hand was very powerful and mighty. For this reason, in accordance with God’s wisdom, it became essential that he be well instructed and trained in wisdom so that he was able to come to grips with this challenge with full determination. Thus, God sent him to a person who was blessed with special knowledge by Him. That person revealed some secrets of God at His behest to Moses (sws). They were very beneficial to him for the purpose of his education in submitting to the decisions of God and accepting them.

This was the purpose of Moses’ journey. However, God knows from where our exegetes have relied on a strange narrative while explaining this incident. According to this narrative, once Moses (sws) audaciously claimed that at that time he was the most knowledgeable person; in order to reprimand him for saying this, God sent him to a person so that he learnt that there was a more knowledgeable person than him.

In the first place, why would Moses (sws) pass such an out of place remark, and if he did, it was not incorrect either. It is a fact that a prophet is the most knowledgeable of all people of his times and he unequivocally proclaims this reality before his nation. Every prophet has declared اِنِّيْ اَعْلَمُ مِنَ اللّٰهِ مَا لَا تَعْلَمُوْنَ (I know from God what you do not know). Never has this statement been regarded as an expression of arrogance or has he been regarded worthy of reprimand for saying this. So why should Moses (sws) have deserved this treatment? Nevertheless, in my opinion this occasion of revelation is totally baseless and the actual reality in this regard is what has been pointed to earlier.

Readers may now proceed to study these verses in the light of this background.

Text and Translation

وَ اِذۡ قَالَ مُوۡسٰی لِفَتٰىهُ لَاۤ اَبۡرَحُ حَتّٰۤی اَبۡلُغَ مَجۡمَعَ الۡبَحۡرَیۡنِ اَوۡ اَمۡضِیَ حُقُبًا (60) فَلَمَّا بَلَغَا مَجۡمَعَ بَیۡنِهِمَا نَسِیَا حُوۡتَهُمَا فَاتَّخَذَ سَبِیۡلَهُ فِی الۡبَحۡرِ سَرَبًا (61) فَلَمَّا جَاوَزَا قَالَ لِفَتٰىهُ اٰتِنَا غَدَآءَنَا لَقَدۡ لَقِیۡنَا مِنۡ سَفَرِنَا هَذَا نَصَبًا (62) قَالَ اَرَءَیۡتَ اِذۡ اَوَیۡنَاۤ اِلَی الصَّخۡرَةِ فَاِنِّیۡ نَسِیۡتُ الۡحُوۡتَ وَ مَاۤ اَنۡسٰنِیۡهُ اِلَّا الشَّیۡطٰنُ اَنۡ اَذۡکُرَهُ وَ اتَّخَذَ سَبِیۡلَهُ فِی الۡبَحۡرِ عَجَبًا (63) قَالَ ذٰلِكَ مَا کُنَّا نَبۡغِ فَارۡتَدَّا عَلٰۤی اٰثَارِهِمَا قَصَصًا (64) فَوَجَدَا عَبۡدًا مِّنۡ عِبَادِنَاۤ اٰتَیۡنٰهُ رَحۡمَةً مِّنۡ عِنۡدِنَا وَ عَلَّمۡنٰهُ مِنۡ لَّدُنَّا عِلۡمًا (65) قَالَ لَهُ مُوۡسٰی هَلۡ اَتَّبِعُكَ عَلٰۤی اَنۡ تُعَلِّمَنِ مِمَّا عُلِّمۡتَ رُشۡدًا (66) قَالَ اِنَّكَ لَنۡ تَسۡتَطِیۡعَ مَعِیَ صَبۡرًا (67) وَ کَیۡفَ تَصۡبِرُ عَلٰی مَا لَمۡ تُحِطۡ بِهِ خُبۡرًا (68) قَالَ سَتَجِدُنِیۡۤ اِنۡ شَآءَ اللّٰهُ صَابِرًا وَّ لَاۤ اَعۡصِیۡ لَكَ اَمۡرًا (69) قَالَ فَاِنِ اتَّبَعۡتَنِیۡ فَلَا تَسۡـَٔلۡنِیۡ عَنۡ شَیۡءٍ حَتّٰۤی اُحۡدِثَ لَكَ مِنۡهُ ذِکۡرًا (70) فَانۡطَلَقَا حَتّٰۤی اِذَا رَکِبَا فِی السَّفِیۡنَةِ خَرَقَهَا قَالَ اَخَرَقۡتَهَا لِتُغۡرِقَ اَهۡلَهَا لَقَدۡ جِئۡتَ شَیۡئًا اِمۡرًا (71) قَالَ اَلَمۡ اَقُلۡ اِنَّكَ لَنۡ تَسۡتَطِیۡعَ مَعِیَ صَبۡرًا (72) قَالَ لَا تُؤَاخِذۡنِیۡ بِمَا نَسِیۡتُ وَ لَا تُرۡهِقۡنِیۡ مِنۡ اَمۡرِیۡ عُسۡرًا (73) فَانۡطَلَقَا حَتّٰۤی  اِذَا لَقِیَا غُلٰمًا فَقَتَلَهُ قَالَ اَقَتَلۡتَ نَفۡسًا زَکِیَّةً بِغَیۡرِ نَفۡسٍ لَقَدۡ جِئۡتَ شَیۡئًا نُّکۡرًا (74) قَالَ اَلَمۡ اَقُلۡ لَّكَ اِنَّكَ لَنۡ تَسۡتَطِیۡعَ مَعِیَ صَبۡرًا (75) قَالَ اِنۡ سَاَلۡتُكَ عَنۡ شَیۡءٍ بَعۡدَهَا فَلَا تُصٰحِبۡنِیۡ قَدۡ بَلَغۡتَ مِنۡ لَّدُنِّیۡ عُذۡرًا (76) فَانۡطَلَقَا حَتّٰۤی اِذَاۤ اَتَیَاۤ اَهۡلَ قَرۡیَةِۣ اسۡتَطۡعَمَاۤ اَهۡلَهَا فَاَبَوۡا اَنۡ یُّضَیِّفُوۡهُمَا فَوَجَدَا فِیۡهَا جِدَارًا یُّرِیۡدُ اَنۡ یَّنۡقَضَّ فَاَقَامَهُ قَالَ لَوۡ شِئۡتَ لَتَّخَذۡتَ عَلَیۡهِ اَجۡرًا (77) قَالَ هَذَا فِرَاقُ بَیۡنِیۡ وَ بَیۡنِكَ سَاُنَبِّئُكَ بِتَاۡوِیۡلِ مَا لَمۡ تَسۡتَطِعۡ عَّلَیۡهِ صَبۡرًا (78) اَمَّا السَّفِیۡنَةُ فَکَانَتۡ لِمَسٰکِیۡنَ یَعۡمَلُوۡنَ فِی الۡبَحۡرِ فَاَرَدۡتُّ اَنۡ اَعِیۡبَهَا وَ کَانَ وَرَآءَهُمۡ مَّلِكٌ یَّاۡخُذُ کُلَّ سَفِیۡنَةٍ غَصۡبًا (79) وَ اَمَّا الۡغُلٰمُ فَکَانَ اَبَوٰهُ مُؤۡمِنَیۡنِ فَخَشِیۡنَاۤ اَنۡ یُّرۡهِقَهُمَا طُغۡیَانًا وَّ کُفۡرًا (80) فَاَرَدۡنَاۤ اَنۡ یُّبۡدِلَهُمَا رَبُّهُمَا خَیۡرًا مِّنۡهُ زَکٰوةً وَّ اَقۡرَبَ رُحۡمًا (81) وَ اَمَّا الۡجِدَارُ فَکَانَ لِغُلٰمَیۡنِ یَتِیۡمَیۡنِ فِی الۡمَدِیۡنَةِ وَ کَانَ تَحۡتَهُ کَنۡزٌ لَّهُمَا وَ کَانَ اَبُوۡهُمَا صَالِحًا فَاَرَادَ رَبُّكَ اَنۡ یَّبۡلُغَاۤ اَشُدَّهُمَا وَ یَسۡتَخۡرِجَا کَنۡزَهُمَا رَحۡمَةً مِّنۡ رَّبِّكَ وَ مَا فَعَلۡتُهُ عَنۡ اَمۡرِیۡ ذٰلِكَ تَاۡوِیۡلُ مَا لَمۡ تَسۡطِعۡ عَّلَیۡهِ صَبۡرًا (82)

And bear in mind when Moses said to his student: “I shall keep walking until I reach the place where the two seas meet or shall keep walking for years in this way.” Thus, when they reached their meeting place, they forgot their fish and it went forth towards the sea. Then when they had moved forward, Moses said to his student: “Bring our food now. We are very tired because of this journey of Ours.” The student replied: “What should I say. When we took refuge near the large rock, I forgot the fish and it was Satan who made me negligent of remembering it and it took to the sea in a strange way.” Moses said: “It was that which we were seeking.” Thus, they returned tracing their footsteps. So, they found a servant from among Our servants whom We had specially blessed and had bestowed on him special knowledge from Ourselves. (60-65)

Moses requested him: “Can I remain with you on the condition that you teach me a little also from the knowledge given to you?” He replied: “You will not be able to be patient along with me and how at all can you be patient at what is beyond your sphere of knowledge?” Moses said: “God willing, you will find me patient; I shall not disobey your directive in any matter.” (66-69)

He said: “If you have to remain with me, then it will be on the condition that you will not ask me about anything until I mention it to you myself.” At last, both of them set off until when they boarded a ship, that person made a hole in it. Moses said: “Have you made a hole in it that you may drown the people of the ship? This is a very strange thing that you have done!” He said: “Did I not say to you that you will not be able to exercise patience along with me?” Moses said: “Do not hold me accountable for what I forgot and be not so stern with me in my matter.” (70-73)

Then both set off until when they met a boy, he killed him. Moses said: “You have slain an innocent boy even though he has not slain anyone? This is a very terrible thing that you have done.” He said: “Did I not say to you that you will not be able to exercise patience along with me?” Moses said: “If after this I ask you about anything, you may not keep me with you. You would have reached an excuse from me.” At this, both journeyed until when they reached the inhabitants of a city, they requested their people to provide food. But they refused to give hospitality. Then they saw a wall there that was about to fall. So, he erected that wall. Moses said: “If you wanted, you could have asked for some payment for it.” He replied: “Now this is parting of ways between you and me. I shall now tell you the reality behind the acts on which you were not able to exercise patience. (74-78)

As for the ship, it belonged to some poor individuals who would earn their living in the sea. I intended to make it defective and there lived a king ahead who was snatching every ship. (79)

As for the boy, his parents were people of faith. We feared that after growing up, he may be offensive to them because of rebelliousness and ingratitude. Hence, We wanted that their Lord bless them with a child in his place who is purer and more affectionate than him. (80-81)

And as for the matter of the wall, it belonged to two orphans of the city. Beneath it was their treasure, and their father was a pious person. Your Lord wanted that they reach maturity and take out their treasure themselves. This happened because of your God’s grace. And all this that I did was not out of my own intention. This is the reality behind the acts on which you were not able to show patience.” (82)

Explanation

وَ اِذۡ قَالَ مُوۡسٰی لِفَتٰىهُ لَاۤ اَبۡرَحُ حَتّٰۤی اَبۡلُغَ مَجۡمَعَ الۡبَحۡرَیۡنِ اَوۡ اَمۡضِیَ حُقُبًا (60)1

I have translated the word فَتٰي as “student” instead of “servant” or “young man.” Incorporated in this word is both the young age and nature of relationship of that boy with Moses (sws). The way Moses (sws) has interacted with the boy during this journey shows that he was not merely his servant or attendant. He was like a companion who was his student and attendant.

The meeting place of the two seas is most probably the point where the gulf of ‘Aqabah and the Suez canal meet. It was from here that Moses (sws) spent the phases of his life with the Israelites.

The word حُقُب means “an era of time”, “year”, “a period of eighty years or even more.”

Moses (sws) must have been divinely asked to undertake this journey. He expressed this desire before his student. Every word spoken by him radiates his interest and passion for the journey. His words reflect his intention that if his student has the strength, he should accompany him for he is to embark on this journey come what may. He will either reach his destination or be overtaken by death.

 فَلَمَّا بَلَغَا مَجۡمَعَ بَیۡنِهِمَا نَسِیَا حُوۡتَهُمَا فَاتَّخَذَ سَبِیۡلَهُ فِی الۡبَحۡرِ سَرَبًا (61)2

The word سَرَب means “flowing away of water from a utensil.”

Here a major part of the happenings that ensued is suppressed in words. This is evident from concomitant indications. Both journeyed and reached the meeting place of the seas. There they rested in the valley of a mountain for some time. When they departed from there, they forgot to take the fish that was to be eaten for breakfast. After travelling a certain distance, Moses’ (sws) student remembered his mistake and they returned to fetch the fish. When they reached that place, the student saw the fish taking to the sea to survive. So strange was this incident that he did not dare to mention it to Moses (sws) thinking that he would not believe him and he may have to face severe rebuke from him. Thus, they moved forward and the student continued to remain reluctant whether he should disclose this to Moses (sws) or not. On the other hand, Moses (sws) must have thought that his student had picked up the fish.

فَلَمَّا جَاوَزَا قَالَ لِفَتٰىهُ اٰتِنَا غَدَآءَنَا لَقَدۡ لَقِیۡنَا مِنۡ سَفَرِنَا هَذَا نَصَبًا (62)3

The word غَدَاء means “breakfast” and نَصَب means “fatigue.” This word is not appropriate at all for non-roasted fish or fish that is alive. It is a clear indication that the fish was roasted.

Finally, when they were at some distance from that place, Moses (sws) asked his student to give him breakfast, as he was exhausted.

 قَالَ اَرَءَیۡتَ اِذۡ اَوَیۡنَاۤ اِلَی الصَّخۡرَةِ فَاِنِّیۡ نَسِیۡتُ الۡحُوۡتَ وَ مَاۤ اَنۡسٰنِیۡهُ اِلَّا الشَّیۡطٰنُ اَنۡ اَذۡکُرَهُ وَ اتَّخَذَ سَبِیۡلَهُ فِی الۡبَحۡرِ عَجَبًا (63) 4

The student now had no option but to reveal the truth to Moses (sws).

The word اَرَءَيْتَ expresses hesitation of the student. It is like saying “what should I say ...” or “just look and see ...”

The words “and it was Satan who made me negligent of remembering it” politely express his apology on his mistake

 قَالَ ذٰلِكَ مَا کُنَّا نَبۡغِ فَارۡتَدَّا عَلٰۤی اٰثَارِهِمَا قَصَصًا (64) 5

Expecting rebuke from Moses (sws), the student revealed the situation in a state of fear. But Moses (sws) jumped up at the news since it was at that place where he had been instructed to meet a servant of God who would reveal certain secrets to him. Thus, as soon as he became aware of this, they retraced their steps to the place.

فَوَجَدَا عَبۡدًا مِّنۡ عِبَادِنَاۤ اٰتَیۡنٰهُ رَحۡمَةً مِّنۡ عِنۡدِنَا وَ عَلَّمۡنٰهُ مِنۡ لَّدُنَّا عِلۡمًا (65)6

Here they met an extraordinary individual who had been specially blessed from God and given exclusive knowledge. The Qur’an has not named this individual. It has only mentioned some particular attributes he possessed. In some narratives, he has been named as Khidr. Since I do not find any reason to reject these narratives, I shall adopt this name.

It is evident from certain indications that Khidr was a prophet of God. The first and most obvious reason for this is that a celebrated prophet, in fact a messenger as Moses (sws), was sent to him for instruction and to gain knowledge. If Khidr was not a prophet, then it would be very inappropriate for a prophet to be sent to a non-prophet for instruction. Though no prophet is mentioned in the Qur’an or the Torah by this name, this is not important. The Qur’an itself has specified that it has not mentioned many prophets. Same is the case with the Torah too. It may be kept in mind – as specified in the Qur’an – that God has given superiority to every prophet in some respect or another. Khidr too had this superiority in a specific sphere. Similar is the case with Moses (sws) too. If Moses (sws) learnt some things from him, it does not necessitate that Khidr had absolute superiority over him.

The second reason for regarding Khidr to be a prophet is that the attributes the Qur’an has mentioned about him match the ones a prophet has. Thus, for example, it is said: “He is a servant from among Our servants whom We had specially blessed and had bestowed on him special knowledge from Ourselves.” Moreover, about his own acts, Khidr has specified that he had not done them on his own will; in fact, he had done them under God’s will. All these aspects show that he was a prophet of God who received His revelations. He also had the distinction that God had revealed some of His secrets to him.

 قَالَ لَهُ مُوۡسٰی هَلۡ اَتَّبِعُكَ عَلٰۤی اَنۡ تُعَلِّمَنِ مِمَّا عُلِّمۡتَ رُشۡدًا (66) قَالَ اِنَّكَ لَنۡ تَسۡتَطِیۡعَ مَعِیَ صَبۡرًا (67) وَ کَیۡفَ تَصۡبِرُ عَلٰی مَا لَمۡ تُحِطۡ بِهِ خُبۡرًا (68)7

The word رُشْد means “knowledge and wisdom.” However, here it means the special knowledge given to Khidr by the Almighty about the secrets of the universe.

Khidr warned Moses (sws) that since he was insisting on accompanying him there would be certain things he would do that would be very abhorrent to him and he would not be able to exercise patience. They have wisdom behind them but Moses (sws) will be unaware of it.

 قَالَ سَتَجِدُنِیۤ اِنۡ شَآءَ اللّٰهُ صَابِرًا وَّ لَاۤ اَعۡصِیۡ لَكَ اَمۡرًا (69) 8

Moses (sws) promised Khidr that he would stay patient and never disobey him.

قَالَ فَاِنِ اتَّبَعۡتَنِیۡ فَلَا تَسۡـَٔلۡنِیۡ عَنۡ شَیۡءٍ حَتّٰۤی اُحۡدِثَ لَكَ مِنۡهُ ذِکۡرًا (70)9

After the commitment given by Moses (sws), Khidr allowed him to accompany him on the condition stated.

فَانۡطَلَقَا حَتّٰۤی اِذَا رَکِبَا فِی السَّفِیۡنَةِ خَرَقَهَا قَالَ اَخَرَقۡتَهَا لِتُغۡرِقَ اَهۡلَهَا لَقَدۡ جِئۡتَ شَیۡئًا اِمۡرًا (71)10

The word اِمۡرًا means something strange and abhorrent.

 قَالَ اَلَمۡ اَقُلۡ اِنَّكَ لَنۡ تَسۡتَطِیۡعَ مَعِیَ صَبۡرًا (72) قَالَ لَا تُؤَاخِذۡنِیۡ بِمَا نَسِیۡتُ وَ لَا تُرۡهِقۡنِیۡ مِنۡ اَمۡرِیۡ عُسۡرًا (73)11

The word إِرْهَاق means to burden someone with more than what he can bear or to inflict hardships on someone. Thus أرهقه عسرا would mean to cause difficulty for someone.

 فَانۡطَلَقَا حَتّٰۤی  اِذَا لَقِیَا غُلٰمًا فَقَتَلَهُ قَالَ اَقَتَلۡتَ نَفۡسًا زَکِیَّةً بِغَیۡرِ نَفۡسٍ لَقَدۡ جِئۡتَ شَیۡئًا نُّکۡرًا (74) قَالَ اَلَمۡ اَقُلۡ لَّكَ اِنَّكَ لَنۡ تَسۡتَطِیۡعَ مَعِیَ صَبۡرًا (75) قَالَ اِنۡ سَاَلۡتُكَ عَنۡ شَیۡءٍ بَعۡدَهَا فَلَا تُصٰحِبۡنِیۡ قَدۡ بَلَغۡتَ مِنۡ لَّدُنِّیۡ عُذۡرًا (76) 12

Once again Moses (sws) apologized for his outburst and said that next time he would leave him if did the same again.

فَانۡطَلَقَا حَتّٰۤی اِذَاۤ اَتَیَاۤ اَهۡلَ قَرۡیَةِۣ اسۡتَطۡعَمَاۤ اَهۡلَهَا فَاَبَوۡا اَنۡ یُّضَیِّفُوۡهُمَا فَوَجَدَا فِیۡهَا جِدَارًا یُّرِیۡدُ اَنۡ یَّنۡقَضَّ فَاَقَامَهُ قَالَ لَوۡ شِئۡتَ لَتَّخَذۡتَ عَلَیۡهِ اَجۡرًا (77) قَالَ هَذَا فِرَاقُ بَیۡنِیۡ وَ بَیۡنِكَ سَاُنَبِّئُكَ بِتَاۡوِیۡلِ مَا لَمۡ تَسۡتَطِعۡ عَّلَیۡهِ صَبۡرًا (78)13

Again Moses (sws) could not restrain himself at the incident mentioned in the verse. Khidr then promptly announced the parting of ways. Concomitant indication shows that he had not declared this because the truth had been conclusively conveyed to Moses (sws); the fact was that with this third incident his education and instruction too stood completed.

 اَمَّا السَّفِیۡنَةُ فَکَانَتۡ لِمَسٰکِیۡنَ یَعۡمَلُوۡنَ فِی الۡبَحۡرِ فَاَرَدۡتُّ اَنۡ اَعِیۡبَهَا وَ کَانَ وَرَآءَهُمۡ مَّلِكٌ یَّاۡخُذُ کُلَّ سَفِیۡنَةٍ غَصۡبًا (79)14

It seems that the king was forcibly confiscating ships for most probably for a war campaign.

This is an example of the fact that if in this world the poor and the righteous are inflicted with loss, there is some underlying benefit in it from them. Hence, they should remain patient and be content at God’s decision. They should have conviction that none of God’s decisions is devoid of wisdom; however, a person cannot fully gauge it.

 وَ اَمَّا الۡغُلٰمُ فَکَانَ اَبَوٰهُ مُؤۡمِنَیۡنِ فَخَشِیۡنَاۤ اَنۡ یُّرۡهِقَهُمَا طُغۡیَانًا وَّ کُفۡرًا (80) فَاَرَدۡنَاۤ اَنۡ یُّبۡدِلَهُمَا رَبُّهُمَا خَیۡرًا مِّنۡهُ زَکٰوةً وَّ اَقۡرَبَ رُحۡمًا (81) 15

The word رُحۡم means “affection, sympathy and concern.”

The verse shows that if believers are inflicted with a calamity, there is some great benefit concealed in it for them which only God knows. Thus, believers should exercise patience. When they become aware of it, they will understand God’s wisdom.

وَ اَمَّا الۡجِدَارُ فَکَانَ لِغُلٰمَیۡنِ یَتِیۡمَیۡنِ فِی الۡمَدِیۡنَةِ وَ کَانَ تَحۡتَهُ کَنۡزٌ لَّهُمَا وَ کَانَ اَبُوۡهُمَا صَالِحًا فَاَرَادَ رَبُّكَ اَنۡ یَّبۡلُغَاۤ اَشُدَّهُمَا وَ یَسۡتَخۡرِجَا کَنۡزَهُمَا رَحۡمَةً مِّنۡ رَّبِّكَ وَ مَا فَعَلۡتُهُ عَنۡ اَمۡرِیۡ ذٰلِكَ تَاۡوِیۡلُ مَا لَمۡ تَسۡطِعۡ عَّلَیۡهِ صَبۡرًا (82)16

At the end, Moses (sws) has clarified that none of these acts were done by him because of his own opinion.

This example shows that if the wretched and rogues are given respite in this world, the purpose is not to facilitate them in any way. The real reason is that God wants to facilitate some expediency though we are not aware of it. Through such concessions the miscreants only complete God’s conclusive argument against them. However, through them God furthers the cause of the adherents to the truth and it is they who are the primary purpose for the creation of this world.

Some Secondary Benefits of Verses (60-82)

We have already referred to the underlying wisdom of this anecdote of Moses (sws). However, there are some secondary benefits of this as well. They are briefly mentioned below.

Firstly, every person who seeks wisdom is not worthy of it. It is only given to its true seekers. It is not like a commodity that can be purchased from the market by everyone who has money. In fact, those who want to acquire it must work very hard for it. It is not obtained by just sitting at home; it needs a lot of effort and struggle. One must exert hard to acquire it by travelling to far off lands and by navigating oceans. There is all the possibility that  one’s whole life may be spent in this endeavour. One has to be possessed with a yearning to seek it while letting go of all fanfare and even sacrifice one’s ego for it. A person who is not prepared for such an effort should not even embark on this journey. This huge treasure is only given by God to those who forfeit all other desires other than the desire to obtain wisdom. All these aspects are self-obvious in this anecdote and there is no need to cite arguments in their favour.

Secondly, our real guide is the shari‘ah. It is our obligation that we follow it in all circumstances. If we see anything against it, we must not disregard it even if it is done by as great a guide as Khidr. Thus, readers can see that even though Khidr had been sent by God, Moses (sws) was never silent on anything that he saw from him against the shari‘ah. He was only satisfied when Khidr told him that whatever he did was in compliance with God’s directives and nothing was done at his own initiative. Moreover, he was not merely satisfied by the explanations offered to him; in fact, he had been informed beforehand through divine revelation that Khidr was a special person deputed by God and whatever he did, would be in accordance with God’s directive.

For this reason, I regard as baseless the view of all those who think that there exist some Qutub and Abdal in every age like Khidr who in themselves are the yardstick of truth and falsehood; they contend that all their acts should not be judged in the scales of the shari‘ah because what they do is directly under God’s will. I believe that the terms Qutub and Abdal have no foundation. They have no basis in the Qur’an or Hadith. However, even if it is supposed that a person belongs to these genres, how can we tolerate the acts that are against the shari‘ah? Moses (sws) only tolerated such acts of Khidr because, as is evident, he knew through divine revelation that the latter did everything at God’s behest. However, what is the means through which we can know that a certain person belongs to these genres and that he has been authorized by God to violate His shari‘ah. The only means we have to learn God’s will and directives is through His Book and the practice of His messenger. Thus, even if Khidr, let alone a Qutub or an Abdal, comes today and kills someone on the pretext that he has done this at God’s behest, his excuse shall be rejected and he will have to face execution for this crime. This is because we have the directive of qisas with us in the shari‘ah but nothing with us that gives him the authority to kill someone.

Thirdly, the style adopted in this anecdote creates an ambiguity and doubt in the mind of a person: on the one hand Khidr ascribes all his acts to God by saying: مَا فَعَلۡتُہٗ عَنۡ اَمۡرِیۡ (all this that I did was not out of my own intention); however, on the other hand, in the case of the ship, he states فَاَرَدۡتُّ اَنۡ اَعِیۡبَہَا (so I intended to make it defective). Similarly, in the case of the boy, he uses the words فَخَشِیۡنَاۤ    (so we feared) and فَاَرَدۡنَا  (so we intended) and then for the wall he says: فَاَرَادَ  رَبُّکَ (thus your Lord willed).

The question arises: why did he use different styles to say the same thing? When he has ascribed all his doings to God’s directive, the clear style for this was: اَرَادَ  رَبُّکَ (your Lord willed). Thus, in the presence of this, why did he use the words فَاَرَدۡتُّ اَنۡ اَعِیۡبَہَا (so I intended to make it defective)? Moreover, when Khidr was responsible for all those acts why did he use the plural: فَاَرَدۡنَا  (so we intended)? If it is said that he used the plural to include God also, then the word فَخَشِیۡنَاۤ (so we feared) is absolutely inappropriate to be used for God. Why would God have any fear? Readers may keep the following aspects in consideration to dispel these doubts.

First, when a person’s will matches the will of God, he can ascribe it to God as well as to himself. The difference has much to do with the requisites of eloquence. Thus, for example, at times in deference to sound etiquette, a person should ascribe an act to his own self instead of God. Thus, making a hole in the ship is something which is inappropriate in its apparent form was attributed by Khidr to himself for this reason. On the other hand, since preserving the treasure of the orphans is something virtuous even in its apparent form, it was attributed by him directly to God.

Second, when on such an instances, a speaker uses the plural, he represents the statement of all members of the category that he stands for or is their instrument of implementation. Since Khidr had done all these acts as someone who implements God’s will in this universe, he could have used the plural for this. This made his act the act of all those who implement God’s will.

Third, the word فَخَشِیۡنَاۤ (so we feared) used here by Khidr is not in relation to God. It has been used by him to show that he had exercised his own opinion. He was informed through an angel or through divine revelation that he should kill a certain boy because his parents were true believers and he would grow up to become a wretched disbeliever. Through this directive, he himself deduced that this boy would commit excesses against his parents and for this reason he had been asked to kill him. This reason was not specified in the divine revelation he received. Thus, he expressed it as his own fear.

Section VI: Verses (83-98)

In the succeeding verses, an answer to a question raised about Dhu al-Qarnayn is raised. It must have been posed by the Jews and their purpose must have been the same as what we have explained under the anecdote of the cave-sleepers: to make the Prophet (sws) anxious and worried and to implant hurdles in the path of the true call. However, they did not pose it directly. They must have used the Quraysh for this purpose. The fact that it is probable that the Jews had raised it is because they were deeply interested in Dhu al-Qarnayn. They regarded him to be their benefactor king, as will be seen from later details. He is also mentioned in the scriptures of their prophets. In spite of knowing their miscreant nature, the Qur’an has only answered their question because the life of Dhu al-Qarnayn could have offered a lesson of life to the arrogant slaves of worldly desires who have been under discussion since the beginning of this surah right up to its end.

Who was this Dhu al-Qarnayn? Our exegetes have expressed different views in this regard. Generally, he has been regarded to be Alexander. Some regard him to be Cyrus or Darius, who were Persian kings. According to another opinion, this title refers to a king among the Himyar dynasty. There is no argument worthy of mention in favour of this opinion. The attributes mentioned by the Qur’an also do not apply to Alexander. He is mentioned as a staunch monotheist, an ardent believer of the hereafter and a very just ruler who deeply cared about his subjects. None of these qualities existed in Alexander. The extent of his conquests is also not as wide as mentioned for Dhu al-Qarnayn. Moreover, there is no argument to support this title for Alexander. There are certain conquests notched up by Darius in the East and the West. However, in this regard, his status is not that of a pioneer. He only consolidated the empire established by Cyrus.

However, there are numerous aspects of Cyrus’ personality because of which he can be regarded as Dhu al-Qarnayn. He was a man of faith and a very just ruler whose magnanimity has been praised by both old and new historians. The Qur’an has mentioned three of his campaigns, out of which two that were in the eastern and western directions are verified by history. Though historians do not say anything with certainty about the third campaign, yet there are signs and indications in its support as well.

A great favour of this king done to the Jews was that he had liberated them from their slavery in Babylon and by his help the Temple was once again built. Jewish prophets had also prophesied about him. In the Book of Isaiah it is written:

This is what the Lord says to his anointed, to Cyrus, whose right hand I take hold of to subdue nations before him and to strip kings of their armour. (45:1)

In a vision showed to the Prophet Daniel, it is written:

I looked up, and there before me was a ram with two horns, standing beside the canal, and the horns were long. One of the horns was longer than the other but grew later. I watched the ram as it charged toward the west and the north and the south. No animal could stand against it, and none could rescue from its power. It did as it pleased and became great. (8:3-4)

Gabriel explained this vision to Daniel by saying that the two horns refer to the two kingdoms of Media and Persia which will be conquered by this promised king. It is established that Cyrus did humble both these kingdoms and for this reason he has been called Dhu al-Qarnayn (one having two horns). One of his statues has been discovered in recent times in Estakhr, an ancient city of Persia. It was built in the time of Ardashir 1 (d. 242 AD). Two horns emerging from his crown can be seen in it. It may well be that they are etched to portray his majesty and power or it may be because of these two conquests referred to above.

Readers may now study these verses in the light of this background.

Text and Translation 

وَ یَسۡـَٔلُوۡنَكَ عَنۡ ذِی الۡقَرۡنَیۡنِ قُلۡ سَاَتۡلُوۡا عَلَیۡکُمۡ مِّنۡهُ ذِکۡرًا (83) اِنَّا مَکَّنَّا لَهُ فِی الۡاَرۡضِ وَ اٰتَیۡنٰهُ مِنۡ کُلِّ شَیۡءٍ سَبَبًا (84) فَاَتۡبَعَ سَبَبًا (85) حَتّٰۤی اِذَا بَلَغَ مَغۡرِبَ الشَّمۡسِ وَجَدَهَا تَغۡرُبُ فِیۡ عَیۡنٍ حَمِئَةٍ وَّ وَجَدَ عِنۡدَهَا قَوۡمًا قُلۡنَا یٰذَا الۡقَرۡنَیۡنِ اِمَّاۤ اَنۡ تُعَذِّبَ وَ اِمَّاۤ اَنۡ تَتَّخِذَ فِیۡهِمۡ حُسۡنًا (86) قَالَ اَمَّا مَنۡ ظَلَمَ فَسَوۡفَ نُعَذِّبُهُ ثُمَّ یُرَدُّ اِلٰی رَبِّهِ فَیُعَذِّبُهُ عَذَابًا نُّکۡرًا (87) وَ اَمَّا مَنۡ اٰمَنَ وَ عَمِلَ صَالِحًا فَلَهُ جَزَآء الۡحُسۡنٰی وَ سَنَقُوۡلُ لَهُ مِنۡ اَمۡرِنَا یُسۡرًا (88) ثُمَّ  اَتۡبَعَ سَبَبًا (89) حَتّٰۤی اِذَا بَلَغَ مَطۡلِعَ الشَّمۡسِ وَجَدَهَا تَطۡلُعُ عَلٰی قَوۡمٍ لَّمۡ نَجۡعَلۡ لَّهُمۡ مِّنۡ دُوۡنِهَا سِتۡرًا (90) کَذٰلِكَ وَ قَدۡ اَحَطۡنَا بِمَا لَدَیۡهِ خُبۡرًا (91) ثُمَّ اَتۡبَعَ سَبَبًا (92) حَتّٰۤی اِذَا بَلَغَ بَیۡنَ السَّدَّیۡنِ وَجَدَ مِنۡ دُوۡنِهِمَا قَوۡمًا لَّا یَکَادُوۡنَ یَفۡقَهُوۡنَ قَوۡلًا (93) قَالُوۡا یٰذَاالۡقَرۡنَیۡنِ اِنَّ یَاۡجُوۡجَ وَ مَاۡجُوۡجَ مُفۡسِدُوۡنَ فِی الۡاَرۡضِ فَهَلۡ نَجۡعَلُ لَكَ خَرۡجًا عَلٰۤی اَنۡ تَجۡعَلَ بَیۡنَنَا وَ بَیۡنَهُمۡ سَدًّا (94) قَالَ مَا مَکَّنِّیۡ فِیۡهِ رَبِّیۡ خَیۡرٌ فَاَعِیۡنُوۡنِیۡ بِقُوَّةٍ اَجۡعَلۡ بَیۡنَکُمۡ وَ بَیۡنَهُمۡ رَدۡمًا (95) اٰتُوۡنِیۡ زُبَرَ الۡحَدِیۡدِ حَتّٰۤی اِذَا سَاوٰی بَیۡنَ الصَّدَفَیۡنِ قَالَ انۡفُخُوۡا حَتّٰۤی اِذَا جَعَلَهُ نَارًا قَالَ اٰتُوۡنِیۡۤ اُفۡرِغۡ عَلَیۡهِ قِطۡرًا (96) فَمَا اسۡطَاعُوۡۤا اَنۡ یَّظۡهَرُوۡهُ وَ مَا اسۡتَطَاعُوۡا لَهُ نَقۡبًا (97) قَالَ هَذَا رَحۡمَةٌ مِّنۡ رَّبِّیۡ فَاِذَا جَآءَ وَعۡدُ رَبِّیۡ جَعَلَهُ دَکَّآءَ وَ کَانَ وَعۡدُ رَبِّیۡ حَقًّا (98)

And they ask you about Dhu al-Qarnayn. Tell them: I shall narrate to you some of his account from which a lesson can be learnt. We had given him great authority in the land and had blessed him with means and resources of all kinds. Thus, once he prepared for an expedition until he reached the place where the sun sets. He saw it as if it was setting in a black fountain. And he found a nation near it. We said: “O Dhu al-Qarnayn! It is up to you whether you punish them or treat them kindly.” He replied: “The oppressive among them we shall punish as well. Then he will also be returned to his Lord and He shall sternly punish him. As for he who embraces faith and does righteous deeds, for him in return is a good reward also with his Lord and We too shall gently deal with him.” (83-88)

Then he prepared for another expedition until when he reached the place where the sun rises, he saw that it was rising on a nation for which We had placed no barrier against the sun. This is precisely what We did and We were fully aware about his whereabouts. (89-91)

He then prepared for another expedition until he reached a pass between two mountains. He found in this pass between the two mountains people who could not understand anything. They requested: “O Dhu al-Qarnayn! Gog and Magog keep spreading disorder in this land; so, is it possible that if we arrange expenses for you and you make a wall between us and them?” He replied: “Whatever my Lord has given in my control is sufficient. You may however help me with your might. I shall construct a barrier between you and them. Bring me slabs of iron.” When he filled the gap in between the two mountains, he ordered: “Blow!” Until when he made it into fire, he commanded: “Bring me some brass that I may pour over it.” Thus, they could neither climb it now nor create a fissure in it. He said: “This is my Lord’s blessing. Then my Lord’s promise is fulfilled, He shall level it to the ground and certain is the promise of my Lord.” (92-98)

Explanation

وَ یَسۡـَٔلُوۡنَكَ عَنۡ ذِی الۡقَرۡنَیۡنِ قُلۡ سَاَتۡلُوۡا عَلَیۡکُمۡ مِّنۡهُ ذِکۡرًا (83)17

It seems that the title of Dhu al-Qarnayn was given to Cyrus by the Jews of Arabia. A sort of appeal exists inسَاَتۡلُوۡا . The implication is: “If you ask, I shall narrate to you a part of his anecdote; hopefully you will listen to it intently and benefit from it.” The meaning of reminding and learning a lesson found in the word ذِکۡرًا is not hidden from the eyes of those who have a flair for language.

 اِنَّا مَکَّنَّا لَهُ فِی الۡاَرۡضِ وَ اٰتَیۡنٰهُ مِنۡ کُلِّ شَیۡءٍ سَبَبًا (84) 18

The actual meaning of the word سَبَبً is “means.” Here its usage in the word means that his kingdom had means and resources of all kind.

Regarding Cyrus it may however be kept in mind here that in the middle of 6th century BC, he was appointed the governor of a small kingdom called Anshan of his father Cambyses. As soon as he came to power, he had to fight the ruler of Media and earned a huge victory. In the remaining few years, he conquered all great kingdoms of those times and ruled from Balkh and Makran to the Roman sea. Before this, no kingdom of such expanse and splendour had been founded.

 فَاَتۡبَعَ سَبَبًا (85)19

The word اَتۡبَاعَ means “to get after and pursue something.” The expression فَاَتۡبَعَ  سَبَبًا would mean “he evaluated the means and resources and arranged for them.” From here it came to be used to imply the wider meaning of preparing for a campaign or an expedition.

حَتّٰۤی اِذَا بَلَغَ مَغۡرِبَ الشَّمۡسِ وَجَدَهَا تَغۡرُبُ فِیۡ عَیۡنٍ حَمِئَةٍ وَّ وَجَدَ عِنۡدَهَا قَوۡمًا قُلۡنَا یٰذَا الۡقَرۡنَیۡنِ اِمَّاۤ اَنۡ تُعَذِّبَ وَ اِمَّاۤ اَنۡ تَتَّخِذَ فِیۡهِمۡ حُسۡنًا (86)20

The expression مَغۡرِبَ الشَّمۡسِ implies that he reached the sea shore in the west. Here the words “He saw it as if it was setting in a black fountain” mean that all the known world of the west in the times of Dhu al-Qarnayn came under his sway. Only the ocean lay ahead. It was as if that was the furthermost part of the land inhabited in the west and it was there that the sun would set.

This is a reference to the first expedition of Cyrus which took place towards the west of his capital city Ecbatana (present day Hamadan). In that campaign, he conquered Media (present day Iraq and Syria) and Lydia (present day Turkey). He defeated Croesus, the ruler of Lydia in his capital Sardis (Samarna) and who had the support of the rulers of Babylon, Egypt and Sparta. In this campaign, he reached the shores of the Roman sea.

The word قول is also used to imply a situation, an attitude or authority. In other words, as a result of the campaign, the subjects he gained were made to submit to his authority in such a way by the Almighty that if he wanted he could punish them or treat them with kindness. None could interfere with his power and authority. It does not mean that the Almighty had verbally told him that he if he wanted he could be unjust or just. It was his discretion. The only right he had was to be just and kind. This is the divinely ordained duty of every ruler. However, he also has the freedom to be oppressive. If he administers justice, he will be rewarded from God and if he is unjust, he will be punished. The real guidance for a ruler is the one which the Almighty has given by addressing David (sws) thus:

یَدَاودُ اِنَّا جَعَلۡنٰكَ خَلِیۡفَةً فِی الۡاَرۡضِ فَاحۡکُمۡ بَیۡنَ النَّاسِ بِالۡحَقِّ وَ لَا تَتَّبِعِ الۡهَوٰی فَیُضِلَّكَ عَنۡ سَبِیۡلِ اللّٰهِ اِنَّ الَّذِیۡنَ یَضِلُّوۡنَ عَنۡ سَبِیۡلِ اللّٰهِ لَهُمۡ عَذَابٌ شَدِیۡدٌ بِمَا نَسُوۡا یَوۡمَ الۡحِسَابِ (38: 26)

O David! We have made you a caliph in the land. So, deal with justice among people and you must not yield to your desire, lest it turn you away from God’s path. Those who stray from the path of God shall be sternly punished because they became unmindful of the Day of Reckoning. (38:26) 

In the verse under discussion, the nature of address with Dhu al-Qarnayn is the same as one with Solomon (sws) in the following verse:

هَذَا عَطَآؤُنَا فَامۡنُنۡ اَوۡ اَمۡسِكۡ بِغَیۡرِ حِسَابٍ (38: 39)

All this is Our bestowal uncountable. So, if you want, you can be kind to people or withhold your kindness. (38:39)

Obviously, these words only express the freedom to exercise the will which people have. A person can either profess belief or disbelief. Similarly, he also has the freedom to be kind and generous after receiving God’s favours or become stingy. He has the liberty to adopt either attitude. However, in the eyes of God, only one of them is pleasing and it is that what He has demanded from people.

 قَالَ اَمَّا مَنۡ ظَلَمَ فَسَوۡفَ نُعَذِّبُهُ ثُمَّ یُرَدُّ اِلٰی رَبِّهِ فَیُعَذِّبُهُ عَذَابًا نُّکۡرًا (87) وَ اَمَّا مَنۡ اٰمَنَ وَ عَمِلَ صَالِحًا فَلَهُ جَزَآء الۡحُسۡنٰی وَ سَنَقُوۡلُ لَهُ مِنۡ اَمۡرِنَا یُسۡرًا (88)21

Just as the previous statement is the portrayal of a situation, the statement of this verse expresses practice. In other words, Dhu al-Qarnayn bore witness through his attitude and behaviour that he who takes to oppression and anarchy will be punished by him and will receive a sterner punishment in the hereafter. However, those who have faith and do righteous deeds will be worthy of a wonderful reward in the hereafter and in this world Dhu al-Qarnayn too would treat them kindly.

To portray an attitude or practice through the word قول is a common Arabic style. The words of the Jews cited in verse 93 of Surah al-Baqarah: قَالُوا سَمِعْنَا وَ عَصَيْنَا (They said: we listened and we disobeyed) are actually a portrayal of their attitude. In the verse under discussion, the words سَنَقُوۡلُ لَهُ مِنۡ اَمۡرِنَا یُسۡرًا (we too shall gently deal with him) also similarly portray that attitude. Some people merely because of the earlier words قُلۡنَا in verse 86 and قَالَ of verse 87 regard Dhu al-Qarnayn to be a prophet. However, in my opinion, this is not reason enough to regard him to be a prophet. Yet these verses as well as history do vouch for him being a just and compassionate ruler.

Historians write that the army of Cyrus never harmed the inhabitants of any of the cities it conquered. Cyrus was very kind to his conquered subjects. He relieved them of all taxes and tributes. He forgave the staunchest of his enemies when they were brought before him. They were so impressed by his kindness that they became very loyal to him. The ruler of Media was kept by him in his palace until his death and was even granted ten thousand infantry men and five thousand riders by him. In this way, he kept intact his royal stature.

Also evident from these verses is that Dhu al-Qarnayn was a real monotheist who had conviction in the hereafter. History also corroborates these facts. Cyrus was a contemporary of Zoroaster and also his follower. Found in the real teachings of Zoroaster are concepts of belief in God and in the Hereafter. However, like other religions, later this religion too became distorted at the hands of its followers. In fact, it was deeply influenced by Dualism. In his tablets, Dara expresses gratitude to Ahura Mazda (God) and attributes his kingdom to His graciousness. He even asks Ahura Mazda the urge and help to keep his kingdom on the right path. Obviously, he inherited his religiosity from Dhu al-Qarnayn. The latter also had great regard for the prophets of the Israelites. This too contributed to strengthening religious inclinations in him.

 ثُمَّ  اَتۡبَعَ سَبَبًا (89) حَتّٰۤی اِذَا بَلَغَ مَطۡلِعَ الشَّمۡسِ وَجَدَهَا تَطۡلُعُ عَلٰی قَوۡمٍ لَّمۡ نَجۡعَلۡ لَّهُمۡ مِّنۡ دُوۡنِهَا سِتۡرًا (90)22

This is a mention of the second expedition of Cyrus. It is evident from the words بَلَغَ  مَطۡلِعَ  الشَّمۡسِ that it took place towards the east. Here too, he reached its farthest limits. According to historians, the reason for this expedition was the rebelliousness of the tribes of Makran, Qandahar and Balkh. They had created disorder at the eastern border of Persia. Ultimately, Dhu al-Qarnayn had to silence this uprising and he conquered all these territories. The words “a nation for which We had placed no barrier against the sun” signify how uncivilized and uncultured these tribes were. It seems that they were not familiar with craft of building houses and were very unrefined.

 کَذٰلِكَ وَ قَدۡ اَحَطۡنَا بِمَا لَدَیۡهِ خُبۡرًا (91)23

This verse has exactly the same occasion and context as verse 51 of Surah al-Anbiya’: وَ لَقَدۡ اٰتَیۡنَاۤ اِبۡرٰهِیۡمَ رُشۡدَهُ مِنۡ قَبۡلُ وَ کُنَّا بِهِ عٰلِمِیۡنَ.24 This verse while pointing out the wisdom of blessing Abraham (sws) with guidance and with political authority says that God knew him very well. In other words, if God blessed Abraham (sws) in this manner, it was because He knew his capabilities which made him worthy of those blessings. In a similar way, in the verse under discussion, while pointing to the victories of Dhu al-Qarnayn he gained as a result of God’s blessing, it is stated that fully present in him were the abilities and traits needed to govern this huge kingdom and God was fully aware of them.

 ثُمَّ اَتۡبَعَ سَبَبًا (92) حَتّٰۤی اِذَا بَلَغَ بَیۡنَ السَّدَّیۡنِ وَجَدَ مِنۡ دُوۡنِهِمَا قَوۡمًا لَّا یَکَادُوۡنَ یَفۡقَهُوۡنَ قَوۡلًا (93) قَالُوۡا یٰذَاالۡقَرۡنَیۡنِ اِنَّ یَاۡجُوۡجَ وَ مَاۡجُوۡجَ مُفۡسِدُوۡنَ فِی الۡاَرۡضِ فَهَلۡ نَجۡعَلُ لَكَ خَرۡجًا عَلٰۤی اَنۡ تَجۡعَلَ بَیۡنَنَا وَ بَیۡنَهُمۡ سَدًّا (94) قَالَ مَا مَکَّنِّیۡ فِیۡهِ رَبِّیۡ خَیۡرٌ فَاَعِیۡنُوۡنِیۡ بِقُوَّةٍ اَجۡعَلۡ بَیۡنَکُمۡ وَ بَیۡنَهُمۡ رَدۡمًا (95) اٰتُوۡنِیۡ زُبَرَ الۡحَدِیۡدِ حَتّٰۤی اِذَا سَاوٰی بَیۡنَ الصَّدَفَیۡنِ قَالَ انۡفُخُوۡا حَتّٰۤی اِذَا جَعَلَهُ نَارًا قَالَ اٰتُوۡنِیۡۤ اُفۡرِغۡ عَلَیۡهِ قِطۡرًا (96) فَمَا اسۡطَاعُوۡۤا اَنۡ یَّظۡهَرُوۡهُ وَ مَا اسۡتَطَاعُوۡا لَهُ نَقۡبًا (97) قَالَ هَذَا رَحۡمَةٌ مِّنۡ رَّبِّیۡ فَاِذَا جَآءَ وَعۡدُ رَبِّیۡ جَعَلَهُ دَکَّآءَ وَ کَانَ وَعۡدُ رَبِّیۡ حَقًّا (98)25

This is a mention of the third expedition of Cyrus. Historians have not mentioned it anywhere. However, they do record this much that he undertook a journey towards the north east after he conquered Babylon. Perhaps his destination was towards Turkey to the east of the Caspian sea. It was during this journey that he fell in a pit and died. It seems that it was during this journey that the incident of constructing the dam mentioned here took place.

This dam, as referred to by the Qur’an, was constructed to ward off the onslaughts of Gog and Magog. They refer to the progeny of Japeth son of Noah (sws) who inhabited the northern areas of Asia. Hezkiel states:

The word of the Lord came to me:  Son of man, set your face against Gog, of the land of Magog, the prince of Rosh, Meshek and Tubal; prophesy against him. (38:1-2)

Son of man, prophesy against Gog and say: This is what the Sovereign Lord says: I am against you, Gog, the prince of Rosh, Meshek and Tubal. I will turn you around and drag you along. I will bring you from the far north. (39:1-2)

Rosh, Meshek and Tubal today exist as Russia, Moscow and Tubalsac and these areas are in the far off regions to the south of Palestine. The tribes of Gog and Magog lived towards the south of the Caspian sea in Central Asia in the land of Mongolia. They attacked Persia from both Turkey and from the Caucasian pass. Caucasia was situated directly in the south of the capital city of Cyrus. Thus, it may well be that Cyrus actually filled this pass to ward off their onslaughts.

In the pass of Daryal in Caucasia exists an iron wall even today. Travellers and tourists have also mentioned it in their travelogues. It is stated in historical chronicles that Wathiq the Abbasid caliph deputed a team of fifty thousand people to find out its whereabouts. People ascribe this wall to Dara or to Nausherwan. However, stronger evidence indicates that it was constructed by Cyrus. For example, it is now established that the southern boundary of Cyrus’ empire extended to Caucasia. Such a large territory under control is only possible if it had been conquered by him. A city and a river by the name of Koresh still exits in Caucasia. The iron wall is called Gora which seems to be a distorted form of Koresh. This wall has been made by a metal between two mountains. Space has been left in its lower part for rain water to escape.

The words “people who could not understand anything” show that these people had no interaction with other nations. They had isolated themselves in this land. As a result, they could not understand the tongue of others.

The word قُوَّة in verse 95 refers to manpower. The implication is that out of generosity Dhu al-Qarnayn did not accept the offer of resources made by his subjects; he however asked them to provide manpower. His words “whatever my Lord has given in my control is sufficient” refer to the fact that not only is the wealth he has enough, it is also clean; it was never earned through loot and plunder.

In verse 96, the word زبر is the plural of زبرة. It means “iron slabs.” The word صدف means “space and covering.” It is used in its dual form صدفين  to indicate both borders much like the usage in Surah al-Rahman (55:17) of the words مشرقين (both borders of the east) and مغربين (both borders of the west). The purpose is to convey the fact that the space between both mountains was filled.

The word دَکَّآءَ actually refers to the hump of a camel. Here it means to flatten and level down. The implication of verse 98 is that when such a huge iron and robust wall had been erected that Gog and Magog could not even climb it nor create any fissure in it, Dhu al-Qarnayn did not express any arrogance. He did not say like the haughty leaders of the Quraysh that he had accomplished a feat that would be an abiding one. On the contrary, he humbly said that the service he had done was merely due to his Lord’s blessing: at that time the wall might be unassailable but when the time of manifestation of his Lord’s promise came, it would be razed to the ground by Him and that his Lord’s promise was certain to materialize.

Earlier in verse 32-36, readers have read the parable of two individuals. The mentality of one of them was inflicted with arrogance: when he entered his lush orchard, he haughtily said that he did not think that it would ever be destroyed. After this, the example of a grateful servant of God is cited: he was thankful to his Lord for one his greatest accomplishments and remembered His certain promise

Section VII: Verses (99-110)

Coming up are the closing verses of the surah. They begin with a very eloquent digression. At the end of the last section, Dhu al-Qarnayn seeing the majestic dam had expressed that when the time of manifestation of His Lord’s promise arrived, the huge structure would be decimated. Taking cue from this, the Almighty made it a means of reminding people of this promise and admonishing the slaves of this world. In fact, the topic of warning with which the surah began has come up again in a new style. I have pointed out on numerous occasions this trait of the Qur’an’s coherence that surahs generally end on the same topic with which they begin. This surah follows the same pattern too.

Readers may now study these verses in this light of this background.

Text and Translation

وَ تَرَکۡنَا بَعۡضَهُمۡ یَوۡمَئِذٍ یَّمُوۡجُ فِیۡ بَعۡضٍ وَّ نُفِخَ فِی الصُّوۡرِ فَجَمَعۡنٰهُمۡ جَمۡعًا (99) وَّ عَرَضۡنَا جَهَنَّمَ یَوۡمَئِذٍ لِّلۡکٰفِرِیۡنَ عَرۡضَا (100) الَّذِیۡنَ کَانَتۡ اَعۡیُنُهُمۡ فِیۡ غِطَـآءٍ عَنۡ ذِکۡرِیۡ وَ کَانُوۡا لَا یَسۡتَطِیۡعُوۡنَ سَمۡعًا (101) اَفَحَسِبَ الَّذِیۡنَ کَفَرُوۡۤا اَنۡ یَّتَّخِذُوۡا عِبَادِیۡ مِنۡ دُوۡنِیۡۤ اَوۡلِیَآءَ اِنَّـاۤ اَعۡتَدۡنَا جَهَنَّمَ لِلۡکٰفِرِیۡنَ نُزُلًا (102) قُلۡ هَلۡ نُنَبِّئُکُمۡ بِالۡاَخۡسَرِیۡنَ اَعۡمَالًا (103) اَلَّذِیۡنَ ضَلَّ سَعۡیُهُمۡ فِی الۡحَیٰوةِ الدُّنۡیَاوَ هُمۡ یَحۡسَبُوۡنَ اَنَّهُمۡ یُحۡسِنُوۡنَ صُنۡعًا (104) اُولٰٓئِكَ الَّذِیۡنَ کَفَرُوۡا بِاٰیٰتِ رَبِّهِمۡ وَ لِقَآئِهِ فَحَبِطَتۡ اَعۡمَالُهُمۡ فَلَا نُقِیۡمُ لَهُمۡ یَوۡمَ الۡقِیٰمَةِ وَزۡنًا (105) ذٰلِكَ جَزَآؤُهُمۡ جَهَنَّمُ بِمَا کَفَرُوۡا وَ اتَّخَذُوۡۤا اٰیٰتِیۡ وَ رُسُلِیۡ هُزُوًا (106) اِنَّ الَّذِیۡنَ اٰمَنُوۡا وَ عَمِلُوا الصّٰلِحٰتِ کَانَتۡ لَهُمۡ جَنّٰتُ الۡفِرۡدَوۡسِ نُزُلًا (107) خٰلِدِیۡنَ فِیۡهَا لَا یَبۡغُوۡنَ عَنۡهَا حِوَلًا (108) قُلۡ لَّوۡ کَانَ الۡبَحۡرُ مِدَادًا لِّکَلِمٰتِ رَبِّیۡ لَنَفِدَ الۡبَحۡرُ قَبۡلَ اَنۡ تَنۡفَدَ کَلِمٰتُ رَبِّیۡ وَ لَوۡ جِئۡنَا بِمِثۡلِهِ مَدَدًا (109) قُلۡ اِنَّمَاۤ اَنَا بَشَرٌ مِّثۡلُکُمۡ یُوۡحٰۤی اِلَیَّ اَنَّمَاۤ اِلٰهُکُمۡ اِلٰهٌ وَّاحِدٌ فَمَنۡ کَانَ یَرۡجُوۡا لِقَآءَ رَبِّهِ فَلۡیَعۡمَلۡ عَمَلًا صَالِحًا وَّ لَا یُشۡرِكۡ بِعِبَادَةِ رَبِّهۤ اَحَدًا (110)

And on that day, We shall leave them so that they shall be striking one another like waves do, and the trumpet shall be sounded. Thus, We shall gather all of them and on that day, We shall bring forth Hell before those disbelievers whose eyes were covered from Our warning and they were not able to listen. (99-101)

Do these disbelievers think that they will make My servants to be their guardian except Me? We have prepared Hell for the hospitality of the disbelievers. (102)

Say: Should We inform you who the greatest losers are with regard to their deeds? Those people all of whose efforts were wasted while going after the life of the world while they thought that they were doing very noble deeds. It is these people who denied their Lord’s revelations as well as meeting Him. Thus, their deeds went waste and on the Day of Judgment, We shall not give them the slightest weight. Their reward is this Hell because they have disbelieved and have made fun of My revelations and My messengers. (103-106)

Indeed those who accepted faith and did righteous deeds, for them is the hospitality of the orchards of Paradise where they shall abide forever; they shall never want to leave that place. (107-108)

Say: If the sea becomes ink to write down the signs of my Lord, the sea would run dry before the signs of my Lord run out even if We add to it another similar sea. (109)

Say: I am only a human being like you. I receive the revelation that your God is only one God. Thus, he who is hopeful of meeting his Lord should do righteous deeds and not associate anyone in worshipping his Lord. (110)

Explanation

وَ تَرَکۡنَا بَعۡضَهُمۡ یَوۡمَئِذٍ یَّمُوۡجُ فِیۡ بَعۡضٍ وَّ نُفِخَ فِی الصُّوۡرِ فَجَمَعۡنٰهُمۡ جَمۡعًا (99)26

By connecting this verse to the statement of Dhu al-Qarnayn mentioned in the last verse “then my Lord’s promise is fulfilled, He shall level it to the ground and certain is the promise of my Lord” the signs of the arrival of the Day of Judgement are further explained. It is evident from the verse under discussion that the borders between seas and mountains will all go away one day and nations will crash into one another the way sea waves do. Science has already gotten rid of the barriers between the seas and mountains; however, it seems that when judgement day arrives whatever remains of these barriers will also become meaningless. It is evident from this verse and from verse 96 of Surah al-Anbiya’27 that near the Day of Judgement, the progeny of Japeth will prevail over the rest of the world like a storm and then from within this storm the Day of Judgement will appear. Though these things belong to the category of the mutashabihat and their exact nature is only known to the knower of the unknown, yet one cannot close one’s eyes to its signs that are now appearing in this world.

The emphasis of جَمۡعًا in فَجَمَعۡنٰهُمۡ جَمۡعًا shows that the trumpet will gather every single soul: small or great, rich or poor, present or absent, worshippers and the worshipped – all of them.

  وَّ عَرَضۡنَا جَهَنَّمَ یَوۡمَئِذٍ لِّلۡکٰفِرِیۡنَ عَرۡضَا (100) 28

The verse implies that today these intellectually blind people do not foresee Hell but on that day they will see it with their very eyes.

الَّذِیۡنَ کَانَتۡ اَعۡیُنُهُمۡ فِیۡ غِطَـآءٍ عَنۡ ذِکۡرِیۡ وَ کَانُوۡا لَا یَسۡتَطِیۡعُوۡنَ سَمۡعًا (101)29

This verse describes that so intellectually deprived were those people that none of the prophetic reminders could open their eyes and when God’s warnings were sounded to them, they could not bear them.

 اَفَحَسِبَ الَّذِیۡنَ کَفَرُوۡۤا اَنۡ یَّتَّخِذُوۡا عِبَادِیۡ مِنۡ دُوۡنِیۡۤ اَوۡلِیَآءَ اِنَّـاۤ اَعۡتَدۡنَا جَهَنَّمَ لِلۡکٰفِرِیۡنَ نُزُلًا (102)30

A warning is sounded to those wretched people in this verse.

 قُلۡ هَلۡ نُنَبِّئُکُمۡ بِالۡاَخۡسَرِیۡنَ اَعۡمَالًا (103) اَلَّذِیۡنَ ضَلَّ سَعۡیُهُمۡ فِی الۡحَیٰوةِ الدُّنۡیَاوَ هُمۡ یَحۡسَبُوۡنَ اَنَّهُمۡ یُحۡسِنُوۡنَ صُنۡعًا (104) اُولٰٓئِكَ الَّذِیۡنَ کَفَرُوۡا بِاٰیٰتِ رَبِّهِمۡ وَ لِقَآئِهِ فَحَبِطَتۡ اَعۡمَالُهُمۡ فَلَا نُقِیۡمُ لَهُمۡ یَوۡمَ الۡقِیٰمَةِ وَزۡنًا (105) ذٰلِكَ جَزَآؤُهُمۡ جَهَنَّمُ بِمَا کَفَرُوۡا وَ اتَّخَذُوۡۤا اٰیٰتِیۡ وَ رُسُلِیۡ هُزُوًا (106)31

These verses strike a blow at the arrogance of these people. Today they regard themselves to be superior but on the Day of Judgement they will become insignificant. They haughtily made fun of God’s revelations and now they will taste the flavour of Hell as a consequence.

 اِنَّ الَّذِیۡنَ اٰمَنُوۡا وَ عَمِلُوا الصّٰلِحٰتِ کَانَتۡ لَهُمۡ جَنّٰتُ الۡفِرۡدَوۡسِ نُزُلًا (107) خٰلِدِیۡنَ فِیۡهَا لَا یَبۡغُوۡنَ عَنۡهَا حِوَلًا (108) 32

This verse states the reward of those who accepted faith and did righteous deeds.

قُلۡ لَّوۡ کَانَ الۡبَحۡرُ مِدَادًا لِّکَلِمٰتِ رَبِّیۡ لَنَفِدَ الۡبَحۡرُ قَبۡلَ اَنۡ تَنۡفَدَ کَلِمٰتُ رَبِّیۡ وَ لَوۡ جِئۡنَا بِمِثۡلِهِ مَدَدًا (109)33

The word کَلِمت refers to the signs of God’s power and wisdom found scattered within human beings as well as outside them. This verse is a response to the arrogant who would make fun of the Qur’an and demand a miracle to be shown to them. In Surah Luqman, an even stronger response is given. What is stated is the exact truth and no exaggeration at all. If the sea wants to write all its signs and miracles, its ink will not be sufficient for it. However, these signs can only be seen by those who have eyes.

 قُلۡ اِنَّمَاۤ اَنَا بَشَرٌ مِّثۡلُکُمۡ یُوۡحٰۤی اِلَیَّ اَنَّمَاۤ اِلٰهُکُمۡ اِلٰهٌ وَّاحِدٌ فَمَنۡ کَانَ یَرۡجُوۡا لِقَآءَ رَبِّهِ فَلۡیَعۡمَلۡ عَمَلًا صَالِحًا وَّ لَا یُشۡرِكۡ بِعِبَادَةِ رَبِّهۤ اَحَدًا (110)34

The verse asks the Prophet (sws) to tell those people that showing signs is the prerogative of God.  He is only God’s envoy who recites divine revelations that He sends to him. The Prophet (sws) should tell them that he has never claimed to be God in that he could fulfil their demand of showing a miracle.

This completes the explanation of this surah. May God forgive our mistakes and open our hearts to the truth. وَ اٰخِرُ  دَعۡوٰىهُمۡ اَنِ  الۡحَمۡدُ  لِلّٰهِ رَبِّ  الۡعٰلَمِیۡنَ (and our last statement is: all gratitude be to God, the Lord of the worlds).

Lahore,

27th October 1972

__________

1. And bear in mind when Moses said to his student: “I shall keep walking until I reach the place where the two seas meet or shall keep walking for years in this way.”

2. Thus, when they reached their meeting place, they forgot their fish and it went forth towards the sea.

3. Then when they had moved forward, Moses said to his student: “Bring our food now. We are very tired because of this journey of Ours.”

4. The student replied: “What should I say. When we took refuge near the large rock, I forgot the fish and it was Satan who made me negligent of remembering it and it took to the sea in a strange way.”

5. Moses said: “It was that which we were seeking.” Thus, they returned tracing their footsteps.

6. So, they found a servant from among Our servants whom We had specially blessed and had bestowed on him special knowledge from Ourselves.

7. Moses requested him: “Can I remain with you on the condition that you teach me a little also from the knowledge given to you?” He replied: “You will not be able to be patient along with me and how at all can you be patient at what is beyond your sphere of knowledge?”

8. Moses said: “God willing, you will find me patient; I shall not disobey your directive in any matter.”

9. He said: “If you have to remain with me, then it will be on the condition that you will not ask me about anything until I mention it to you myself.”

10. At last, both of them set off until when they boarded a ship, that person made a hole in it. Moses said: “Have you made a hole in it that you may drown the people of the ship? This is a very strange thing that you have done!”

11. He said: “Did I not say to you that you will not be able to exercise patience along with me?” Moses said: “Do not hold me accountable for what I forgot and be not so stern with me in my matter.”

12. Then both set off until when they met a boy, he killed him. Moses said: “You have slain an innocent boy even though he has not slain anyone? This is a very terrible thing that you have done.” He said: “Did I not say to you that you will not be able to exercise patience along with me?” Moses said: “If after this I ask you about anything, you may not keep me with you. You would have reached an excuse from me.”

13. At this, both journeyed until when they reached the inhabitants of a city, they requested their people to provide food. But they refused their hospitality. Then they saw a wall there that was about to fall. So, he erected that wall. Moses said: “If you wanted, you could have asked for some payment for it.” He replied: “Now this is parting of ways between you and me. I shall now tell you the reality behind the acts on which you were not able to exercise patience. (74-78)

14. As for the ship, it belonged to some poor individuals who would earn their living in the sea. I intended to make it defective and there lived a king ahead who was snatching every ship.

15. As for the boy, his parents were people of faith. We feared that after growing up, he may be offensive to them because of rebelliousness and ingratitude. Hence, We wanted that their Lord bless them with a child in his place who is purer and more affectionate than him.

16. And as for the matter of the wall, it belonged to two orphans of the city. Beneath it was their treasure, and their father was a pious person. Your Lord wanted that they reach maturity and take out their treasure themselves. This happened because of your God’s grace. And all this that I did was not out of my own intention. This is the reality behind the acts on which you were not able to show patience.”

17. And they ask you about Dhu al-Qarnayn. Tell them: I shall narrate to you some of his account from which a lesson can be learnt.

18. We had given him great authority in the land and had blessed him with means and resources of all kinds.

19. Thus, once he prepared for an expedition.

20. Until he reached the place where the sun sets. He saw it as if it was setting in a black fountain. And he found a nation near it. We said: “O Dhu al-Qarnayn! It is up to you whether you punish them or treat them kindly.”

21. He replied: “The oppressive among them we shall punish as well. Then he will also be returned to his Lord and He shall sternly punish him. As for he who embraces faith and does righteous deeds, for him in return is a good reward also with his Lord and We too shall gently deal with him.”

22. Then he prepared for another expedition until when he reached the place where the sun rises, he saw that it was rising on a nation for which We had placed no barrier against the sun.

23. This is precisely what We did and We were fully aware about his whereabouts.

24. And before this, We gave Abraham his share of guidance and We knew him very well.

25. He then prepared for another expedition until he reached a pass between two mountains. He found in this pass between the two mountains people who could not understand anything. They requested: “O Dhu al-Qarnayn! Gog and Magog keep spreading disorder in this land; so, is it possible that if we arrange expenses for you and you make a wall between us and them?” He replied: “Whatever my Lord has given in my control is sufficient. You may however help me with your might. I shall construct a barrier between you and them. Bring me slabs of iron.” When he filled the gap in between the two mountains, he ordered: “Blow!” Until when he made it into fire, he commanded: “Bring me some brass that I may pour over it.” Thus, they could neither climb it now nor create a fissure in it. He said: “This is my Lord’s blessing. Then my Lord’s promise is fulfilled, He shall level it to the ground and certain is the promise of my Lord.”

26. And on that day, We shall leave them so that they shall be striking one another like waves do, and the trumpet shall be sounded. Thus, We shall gather all of them

27. Until that time arrives when Gog and Magog are let loose and they launch an onslaught from every high place.

28. And on that day, We shall bring forth Hell before those disbelievers.

29. Whose eyes were covered from Our warning and they were not able to listen

30. Do these disbelievers think that they will make My servants to be their guardian except Me? We have prepared Hell for the hospitality of the disbelievers.

31. Say: Should We inform you who the greatest losers are with regard to their deeds? Those people all of whose efforts were wasted while going after the life of the world while they thought that they were doing very noble deeds. It is these people who denied their Lord’s revelations as well as meeting Him. Thus, their deeds went waste and on the Day of Judgment, We shall not give them any weight. Their reward is this Hell because they have disbelieved and have made fun of My revelations and My messengers.

32.  Indeed those who have accepted faith and have done righteous deeds, for them is the hospitality of the orchards of Paradise where they shall abide forever; they shall never want to leave that place.

33.  Say: If the sea becomes ink to write down the signs of my Lord, the sea would run dry before the signs of my Lord run out even if We add to it another similar sea.

34.  Say: I am only a human being like you. I receive the revelation that your God is only one God. Thus, he who is hopeful of meeting his Lord should do righteous deeds and not associate anyone in worshipping his Lord.