“That is the explanation of what you could not bear patiently.”
Al-Khidr then admonished and reminded him, saying, “Did I not tell you that you would never be able to remain patient with me?”
Moses [said to him], “If I ask you about anything after this, then do not keep me in your company.” That is: You will then be justified in doing so and in ending my companionship. “You have received from me a sufficient excuse.” That is: I have left you with no cause for blame, and you have not fallen short.
“So they set out, until, when they came to the people of a town, they asked its people for food”—that is, they asked them for hospitality, but the people refused to host them. “Then they found in it a wall about to collapse”—that is, it had become defective and was falling into ruin—“so he restored it.” In other words, al-Khidr rebuilt it and made it sound again. Moses said to him, “Had you wished, you could have taken payment for it.” That is: The people of this town refused us hospitality, even though it was incumbent upon them, yet you rebuild their wall without payment when you could have charged them for it?
At that point, Moses (peace be upon him) failed to keep the commitment he had made, and al-Khidr was ⦗483⦘ fully justified in parting from him. He therefore said, “This is the parting between you and me.” You imposed this condition upon yourself, so there is now no excuse and no basis for continued companionship. “I shall inform you of the explanation of what you could not bear patiently.” That is: I shall tell you the reasons for the things you found objectionable and explain the purposes I had in doing them and what their outcomes would be.
“As for the ship” that I damaged, “it belonged to poor people who worked at sea.” Their condition called for tenderness and compassion toward them. “I therefore intended to damage it, for ahead of them was a king who seized every ship by force.” That is, they were going to pass by that unjust king, who forcibly and wrongfully seized every sound ship that passed him if it had no defect. I therefore intended to damage it so that it would have a defect and thus be spared from that oppressor.
“As for the boy” whom I killed, “his parents were believers, and we feared that he would burden them with defiance and disbelief.” It had been decreed concerning that boy that, if he reached maturity, he would burden his parents with defiance and disbelief. That is, he would cause them to fall into defiance and disbelief, either because of their love for him, their need for him, or his urging them toward it. Thus, I killed him because I had been made aware of this, thereby safeguarding the faith of his believing parents. What benefit could be greater than this immense benefit?
Although killing him caused them pain and cut off that line of their offspring, Allah Most High would grant them a child better than he. Hence, He said, “So we desired that their Lord should replace him with one better than he in purity and nearer in affection.” That is, a righteous and pure child who would uphold the ties of kinship. Had the boy who was killed reached maturity, he would have treated them with the worst disobedience by causing them to fall into disbelief and defiance.
“As for the wall” that I restored, “it belonged to two orphan boys in the city. Beneath it was a treasure belonging to them, and their father had been righteous.” That is, their condition called for kindness and compassion toward them because they were young and had lost their father. Allah also protected them because of their father’s righteousness.
“So your Lord intended that they should reach full maturity and recover their treasure.” That is why I demolished the wall, removed their treasure from beneath it, and rebuilt it without payment.
“As a mercy from your Lord.” That is, what I did was a mercy from Allah that He bestowed upon His servant al-Khidr. “I did not do it of my own accord.” That is, I did not do (1) any of this on my own initiative or merely by my own will. Rather, it proceeded from Allah’s mercy and command.
“That”—which I have explained to you—“is the explanation of what you could not bear patiently.”
This remarkable and momentous account contains many benefits, rulings, and principles. With Allah’s help, we shall draw attention to some of them:
Among them is the virtue of knowledge and of travelling in pursuit of it, and that seeking knowledge is among the most important of all matters. Moses (peace be upon him) travelled a long distance and endured hardship in pursuit of it. He left his place among the Children of Israel, where he taught and guided them, and chose instead to travel so that he might increase his knowledge.
Another lesson is that one should begin with what is most important, followed by what is next in importance. Increasing one’s knowledge is more important than foregoing that increase and occupying oneself with teaching without continuing to acquire knowledge. Combining both is most complete.
Another is that it is permissible to employ a servant, both at home and while travelling, to attend to one’s needs and provide some ease, as Moses did.
Another is that when someone travels in pursuit of knowledge, for jihad, or for a similar purpose, and the interests involved call for him to disclose his objective and destination, doing so is better than concealing them. Declaring them has several benefits: it allows the necessary preparations to be made, enables the undertaking to be pursued with clear insight, and manifests the honor of this momentous act of worship. Moses accordingly said, “I will not cease until I reach the meeting place of the two seas, even if I must travel for ages.”
Likewise, when the Prophet (may Allah bless him and grant him peace) set out for Tabūk, he informed his Companions of his destination, although his usual practice was to conceal it by implying another destination. This depends upon what best serves the relevant interests.
Another is that evil and its causes may be attributed to Satan insofar as he makes them alluring and attractive, even though everything occurs by Allah’s decree and predestination. Moses’ young attendant said, “None but Satan made me forget to mention it.”
Another is that a person may speak of what naturally affects the human self—such as fatigue, hunger, or thirst—provided that this is truthful and is not expressed as discontent. Moses said, “We have certainly suffered fatigue from this journey of ours.”
Another is that it is recommended for a person’s servant to be intelligent, perceptive, and astute so that the master’s intended affairs may be properly accomplished.
Another is that it is recommended for a person to feed his servant from the same food he eats and for them to eat together. The apparent meaning of Moses’ words, “Bring us our meal,” with the meal attributed to them both, is that he and his attendant ate together.
Another is that divine assistance descends upon a servant in proportion to how faithfully he carries out what he has been commanded. A person who acts in accordance with Allah’s command receives assistance not granted to others. This is indicated by Moses’ words, “We have certainly suffered fatigue from this journey of ours,” referring specifically to the part of the journey after they had passed the meeting place of the two seas. As for the earlier part, Moses did not complain of fatigue despite its length, because that was the journey proper. The later part, however, apparently lasted only part of a day. They had lost the fish when they took shelter by the rock and apparently spent the night there. They then travelled the following morning until lunchtime, when Moses said to his young attendant, “Bring us our meal.” At that point, the attendant remembered that he had ⦗484⦘ forgotten the fish at the very place that had been the object of their journey.
Another is that the servant whom they met was not a prophet, but rather a righteous servant. Allah described him as His servant and mentioned His favor upon him in granting him mercy and knowledge, but did not mention any message or prophethood. Had he been a prophet, Allah would have mentioned that, just as He did concerning others.
As for al-Khidr’s statement at the end of the account, “I did not do it of my own accord,” it does not prove that he was a prophet. It indicates only inspiration and divinely imparted communication, which may also be granted to those who are not prophets. Allah Most High said, “We inspired the mother of Moses: ‘Nurse him,’” and, “Your Lord inspired the bees: ‘Take dwellings in the mountains.’”
Another is that the knowledge Allah teaches [His servants] (2) is of two kinds. The first is acquired knowledge, which the servant attains through earnest effort and diligence. The second is knowledge bestowed directly by Allah, which He grants to whichever of His servants He favors. This is indicated by His words, “We taught him knowledge from Our presence.”
Another is proper conduct toward one’s teacher and the student’s addressing him in the most gracious manner. Moses (peace be upon him) said:
“May I follow you so that you may teach me some of the right guidance you have been taught?”
He phrased his request with gentleness and consultation, as though saying: Will you permit me to do so or not? He also acknowledged that he would learn from al-Khidr. This contrasts with coarse or arrogant people, who do not show their teacher how much they need his knowledge. Instead, one of them may claim that he and his teacher are merely collaborating as equals, or may even imagine that he is teaching his own teacher, despite being exceedingly ignorant. Humbling oneself before one’s teacher and demonstrating one’s need for his instruction are among the most beneficial things for a student.
Another is that a person of superior standing should humbly learn from someone beneath him, for Moses was unquestionably superior to al-Khidr.
Another is that a learned and eminent person should study a discipline in which he has not attained mastery under someone who has mastered it, even if that person is far beneath him in overall knowledge. Moses (peace be upon him) was one of the Messengers of firm resolve, whom Allah had endowed with knowledge not granted to others. Yet al-Khidr possessed knowledge of this particular matter that Moses did not, so Moses was eager to learn from him.
Accordingly, a jurist and hadith scholar who lacks mastery of grammar, morphology, or a similar discipline should not refrain from learning it from someone who has mastered it, even if that person is neither a hadith scholar nor a jurist.
Another is that knowledge and all other virtues must be attributed to Allah Most High, while acknowledging His favor and thanking Him for them. This is indicated by the words, “So that you may teach me some of what you have been taught”—that is, some of what Allah Most High has taught you.
Another is that beneficial knowledge is knowledge that directs people toward what is good. Every branch of knowledge that contains sound guidance, directs to the paths (3) of goodness, warns against the path of evil, or serves as a means to any of these ends is beneficial knowledge. Anything else is either harmful or devoid of benefit. This is indicated by the words, “So that you may teach me some of the right guidance you have been taught.”
Another is that whoever lacks the patience needed to accompany a scholar and pursue knowledge, and lacks the steadfastness required for it, will miss much knowledge in proportion to his lack of patience. (4) Whoever has no patience will not attain knowledge, whereas whoever exercises patience and adheres to it will thereby attain every objective he pursues. Al-Khidr indicated this when explaining to Moses the obstacle that prevented Moses from learning from him: he would be unable to remain patient in his company.
Another is that one of the greatest causes of patience is having comprehensive knowledge and experience of the matter concerning which one has been commanded to remain patient. A person who does not understand the matter, or does not know its aim, result, benefit, or fruit, lacks a cause that would enable him to remain patient. This is indicated by the words, “And how can you be patient concerning that of which you have no full knowledge?” Al-Khidr thus identified Moses’ lack of full knowledge of the matter as the cause of his inability to remain patient.
Another is the command to proceed deliberately and carefully, without rushing to judge something until its intended meaning and purpose are known.
Another is that future matters involving human actions should be made contingent upon Allah’s will. A person must not say, “I will do that in the future,” without adding, “If Allah wills.”
Another is that resolving to do something is not equivalent to actually doing it. Moses said, “You will find me patient, if Allah wills.” He prepared himself to be patient, but did not actually remain so.
Another is that when a teacher sees benefit in instructing a student not to initiate questions about certain matters until the teacher himself explains them, the course that best serves that benefit should be followed. This may apply when the student’s understanding is limited, when the teacher forbids him to delve into subtle questions while other matters are more important, when the student’s mind cannot comprehend them, or when he asks a question unrelated to the subject under discussion.
Another is that travelling by sea is permissible when there is no reason to fear doing so.
Another is that a person who forgets is not held accountable for his forgetfulness, whether regarding the rights of Allah or those of His servants. This is indicated by the words, “Do not hold me accountable for what I forgot.”
Another is that a person should accept from people’s character and dealings whatever comes readily and willingly from them. He should not burden them with what they cannot bear or impose hardship and strain upon them, for that leads them to become alienated and weary of him. Rather, he should accept what is readily available so that matters may proceed with ease.
Another is that matters are judged according to their outward appearance, and worldly rulings concerning wealth, blood, and other matters are based upon that appearance. Moses (peace be upon him) objected when al-Khidr damaged the ship and killed the boy because these deeds outwardly appeared reprehensible. Outside the exceptional circumstances under which he had accompanied al-Khidr, Moses (peace be upon him) could not ⦗485⦘ remain silent about them. He therefore acted hastily and immediately judged them according to the general rule, without giving due consideration to the exceptional circumstance that required him to remain patient and refrain from promptly objecting.
Another is the momentous principle that “a greater evil is averted by committing a lesser evil,” and that the greater of two benefits is given priority even if the lesser must be forfeited. Killing the boy was an evil, but allowing him to live until he tempted his parents away from their faith would have been a greater evil. Although allowing the boy to live unharmed might be thought good, preserving his parents’ faith and belief was better. Al-Khidr therefore killed him. This principle encompasses innumerable subsidiary rulings and benefits, and every conflict between benefits and harms falls within it.
Another momentous principle is that “a person may act upon another’s property when doing so serves an interest and removes harm, even without the owner’s permission and even if the act results in the destruction of part of that property.” Al-Khidr damaged the ship so that it would become defective and thus be spared from seizure by the unjust king. Accordingly, if a person’s house or property is struck by fire, flooding, or something similar, and destroying part of the property or demolishing part of the house would save the remainder, it is permissible—and indeed prescribed—for someone to do so in order to preserve another person’s property. Likewise, if an oppressor intends to seize another person’s property and someone gives him part of it to ransom the remainder, that is permissible even without the owner’s permission.
Another is that working at sea is permissible just as working on land is. Allah said, “They worked at sea,” and did not censure them for their work.
Another is that a poor person may own property that does not suffice for his needs without thereby ceasing to be described as poor, for Allah stated that these poor people owned a ship.
Another is that killing is among the gravest sins. Regarding the killing of the boy, Moses said, “You have certainly done a terrible thing.”
Another is that killing in legal retaliation is not objectionable, as indicated by the words, “who had taken no life.”
Another is that Allah protects a righteous servant in his own person and in his descendants.
Another is that serving righteous people, or those connected to them, is more virtuous than serving others. Al-Khidr explained that he recovered the two boys’ treasure and restored their wall because their father had been righteous.
Another is the use of proper courtesy toward Allah Most High in one’s choice of words. Al-Khidr attributed the damage to the ship to himself, saying, “I intended to damage it,” whereas he attributed the good to Allah Most High, saying, “Your Lord intended that they should reach full maturity and recover their treasure, as a mercy from your Lord.” Abraham (peace be upon him) likewise said, “And when I fall ill, it is He who heals me.” The jinn said, “We do not know whether evil is intended for those on earth or whether their Lord intends right guidance for them,” even though everything occurs by Allah’s decree and predestination.
Another is that a companion should not separate from his companion or end their companionship in any circumstance until he has admonished him and given him the opportunity to offer an excuse, as al-Khidr did with Moses.
Another is that a companion’s agreement with his companion in matters that are not prohibited helps preserve and strengthen their companionship, just as disagreement is a cause for ending it.
Another is that the events al-Khidr brought about were purely workings of divine decree that Allah caused to occur at the hands of this righteous servant. Through them, Allah’s servants may recognize His subtle kindness in His decrees. Allah may decree for a servant things that he intensely dislikes, while they preserve his religion, as in the case of the boy, or preserve his worldly welfare, as in the case of the ship. Allah thus showed them an example of His subtle kindness and generosity so that they might understand and become completely content with those of His decrees that they find unpleasant.