وَإِذْ قَالَ مُوسَىٰ لِفَتَىٰهُ لَآ أَبْرَحُ حَتَّىٰٓ أَبْلُغَ مَجْمَعَ ٱلْبَحْرَيْنِ أَوْ أَمْضِىَ حُقُبًا
<p>Commentary</p><p>In the description of this event referred to in: وَإِذْ قَالَ مُوسَىٰ لِفَتَاهُ (And when Musa said to his young man), the opening sentence of verse 60, 'Musa' means the famous prophet, Musa son of 'Imran (علیہ السلام) . The attribution of this event to some other Musa by Nawf al-Bakali has been sternly refuted by Sayyidna ` Abdullah ibn ` Abbas ؓ as reported in the Sahih of al-Bukhari.</p><p>As for the word: فَتٰی (fata), it literally means a young man. When this word is used as attributed to a particular person, it carries the sense of his attendant or servant because it is usually a young and strong man who is taken in for this kind of service in order that he could handle all sorts of jobs. Incidentally, it also happens to be an article of good Islamic etiquette that a servant or attendant should be addressed nicely, either by his name, or an appellation such as 'young man.' The ground rule is that even servants are not to be addressed as servants. At this place, the attribution of 'fata' is to Sayyidna Musa (علیہ السلام) ، therefore, it means Sayyidna Musa's attendant in service. It appears in Hadith narratives that the name of this attendant was Yusha' son of Nun, son of Ifra'im, son of Yusuf (علیہ السلام) . Some narratives identify him as the maternal nephew of Sayyidna Musa (علیہ السلام) . But, no categorical decision can be taken in this matter. As for his name being Yusha' ibn Nun, that much stands proved on the authority of sound narratives. However, there is no proof for the rest of the antecedents. (Qurtubi)</p><p>The word: مَجْمَعَ الْبَحْرَ‌يْنِ (majma' al-bahrayn) literally means every such place where two waters meet - and it is obvious that they are many all around the world. Exactly which place is meant by 'majma` al-bahrayn' in this context? Since the Qur'an, and Hadith have not pinpointed it precisely, therefore, sayings of commentators differ in terms of traces and contexts. According to Qatadah, it signifies the meeting point of the seas of Faris (Persia) and Rum. Ibn ` Atiyyah has identified a place near Azerbaijan. Some point out to the confluence of the Gulf of 'Aqabah in Jordan and the Red Sea (Sharm ash-Shaykh). Some others have said that this place is located in Tanjah (Tangiers in North Africa). Sayyidna 'Ubayy ibn Ka'b ؓ reports that it is in Africa. Suddiyy gives its location in Armenia. Some give its location at the meeting point of the sea of Andulus (Gibraltar) and the Great Ocean (Atlantic). Allah knows best. However, this much is clear that Allah Ta’ ala had told Sayyidna Musa (علیہ السلام) the fixed geographical location of this place towards which he had made his journey. (Qurtubi)</p><p>The Story of Sayyidna Musa (Moses) (علیہ السلام) and Al-Khadir (Elias)</p><p>Details of this event appear in the Sahih of al-Bukhari and Muslim. There, according to a narration of Sayyidna Ubaiyy ibn Ka` b ؓ ، the Holy Prophet ﷺ has been reported to have said: "Once when Musa rose to address his people, the Bani Isra'il, those present there asked him, 'of all human beings, who is the foremost in knowledge?' Since (in the knowledge of Sayyidna Musa (علیہ السلام) there was no one more knowledgeable than himself) therefore, he said, 'I am the foremost in knowledge.' (Allah Ta’ ala has His special ways of grooming prophets close to Him, therefore, this statement was not welcome. The etiquette of the situation demanded that he should have resigned his answer to the ultimate knowledge of Allah and said that 'Allah alone knows as to who is the foremost in knowledge among His entire creation' ). So, the answer given by Musa (علیہ السلام) brought displeasure from Allah Ta` ala and to him it was revealed: 'Present on the meeting point of the two seas, there is a servant of Ours. He is more knowledgeable than you.' (When Musa (علیہ السلام) came to know this, he submitted before Allah Ta` ala that it was incumbent on him to travel and learn from the person who is superior to him in knowledge). So, he said: '0 Allah, tell me where to find him.' Allah Ta` ala said, 'put a fish in your basket and travel in the direction of the meeting point of the two seas. When you reach the place where this fish disappears, that shall be the place where you meet that servant of Ours.' As commanded, Musa	put a fish in the basket and set out. His attendant, Yusha' ibn Nun was also with him. During the course of travel, they reached a rock where they lied down resting their heads against it. All of a sudden, on that spot, the fish moved, left the basket and went into the sea. (With this miracle of the fish coming alive and slipping out into the sea, yet another miracle unfolded when) Allah Ta` ala stopped the flow of water currents all along the way the fish took into the sea making the place like a tunnel into the sea. (Yusha' ibn Nun witnessed this extraor-dinary event while Musa (علیہ السلام) was asleep). When he woke up, Yusha' ibn Nun forgot to mention this strange happening before him and resumed their journey onwards from there. They traveled for a whole day and night. When came the morning of the next day, Musa (علیہ السلام) asked his companion of the journey, 'bring us our morning meal. We have, indeed, had much fatigue from this journey of ours.' The Holy Prophet ﷺ said that (as Divinely arranged) Musa (علیہ السلام) felt no fatigue at all before that, so much so that he had over-traversed the spot where he had to reach. It was only when Musa asked for his morning meal that Yusha' ibn Nun recalled the fate of the fish, tendered his excuse for having forgotten to mention it for the Shaitan had made him forget about the need to report this matter to him earlier. After that, he disclosed that the dead fish had come alive and gone into the sea in an amazing manner. Thereupon, Musa` (علیہ السلام) said: 'that was what we were looking for.' (That is, the place where the fish comes alive and disappears was the desired destination).</p><p>So they turned back that very instant and took the same route they had taken earlier in order to find the spot they were looking for. Now, when they reached the familiar rock, they saw that someone was lying there covered with a sheet from the head down to the feet. Musa (علیہ السلام) (taking things as they were) offered the greeting of salam. Al-Khadir (علیہ السلام) asked, 'where in the world does this 'salam' come from in this (uninhabited) wilderness?' Thereupon, Musa (علیہ السلام) said, 'I am Musa.' Al-Khadir (علیہ السلام) asked, 'Musa Bani Isra'il?' He confirmed, 'Yes, I am Musa Bani Isra'il. I have come here to ask you to teach me the knowl-edge Allah has given to you specially.'</p><p>Al Khadir (علیہ السلام) said, 'you will be unable to remain patient with me. 0 Musa, there is a knowledge Allah has given to me and which you do not have while there is a knowledge which Allah has given to you which I do not have.' Musa (علیہ السلام) said, 'if Allah wills, you will find me patient. I shall not disobey you in any of your orders.'</p><p>Al Khadir (علیہ السلام) said, 'If you are to be with me, do not ask me about anything unless I tell you about it first.'</p><p>After having said this, they started walking by the shore. Then came a boat. A ride was negotiated. The boat people recognized al-Khadir (علیہ السلام) and let them come on board free of any charges. No sooner did he step into the boat, al-Khadir (علیہ السلام) forced out a panel of the boat with the help of an axe. Musa (علیہ السلام) could not restrain himself. He said, 'These people gave us a free ride on the boat. This is what you did to them in return. You tore their boat apart so that they would drown. You have really done something very bad.' Al-Khadir (علیہ السلام) said, 'Did I not tell you before that you will be unable to remain patient with me?' Thereupon, Musa (علیہ السلام) offered his excuse that he had forgotten his promise and requested him not to take him to task on his act of inadvertent omission.</p><p>The Holy Prophet ﷺ ، after relating this event, said, "The first objection raised by Musa (علیہ السلام) against al-Khadir (علیہ السلام) was activated by forgetfulness, the second as a condition and the third by intention. (Meanwhile) a bird came, sat down on the side of the boat and took out a beak-full of water from the sea. Thereupon, addressing Musa (علیہ السلام) ، al-Khadir (علیہ السلام) said, "even the combined knowledge of the two of us, yours and mine, cannot claim a status against Divine knowledge that could be compared even with the water in the beak of this bird as related to this sea."</p><p>Then, having disembarked from the boat, they started walking on the shore. All of a sudden, al-Khadir (علیہ السلام) saw a boy playing with other boys. Al-Khadir (علیہ السلام) killed the boy with his own hands. The boy died. Musa (علیہ السلام) said, 'you took an innocent life unjustly. Indeed, this was a grave sin you committed.' Al-Khadir (علیہ السلام) said, 'Did I not tell you before that you will be unable to remain patient with me?' Musa (علیہ السلام) noticed that this matter was far more serious than the first one. Therefore, he said, 'if I question you after this, you will be free to remove me from your company. As far as I am concerned, you have reached the limit of excuses from me.'</p><p>After that, they started walking again until they passed by a village. They requested the village people to house them as guests. They refused. In this habitation, they noticed a wall that was about to collapse. Al-Khadir (علیہ السلام) made it stand straight with his own hands. Surprised, Musa (علیہ السلام) said, 'we requested their hospitality. They refused. Now you did such a big job for them. If you wished, you could have charged wages from them to do it.' Al-Khadir (علیہ السلام) said, هَـٰذَا فِرَ‌اقُ بَيْنِي وَبَيْنِكَ (It means that the condition now stands fulfilled, therefore, time has come for you and me to part company).</p><p>Then, after telling Musa (علیہ السلام) the reality behind the three events, Al-Khadir (علیہ السلام) said: ذٰلِكَ تَأْوِيلُ مَا لَمْ تَسْطِع عَّلَيْهِ صَبْرً‌ا which means: 'That was the reality of the events over which you were unable to remain patient.'</p><p>Once he had narrated this entire event, the Holy Prophet ﷺ said, "I wish Musa (علیہ السلام) could have remained more patient so that we would have come to know more about the two of them."</p><p>This lengthy Hadith appears in the Sahih of Al-Bukhari and Muslim in a manner that it establishes three things. It clearly mentions the name of Sayyidna Musa (علیہ السلام) as Musa Bani Isra'il, the name of his young companion during the travel as Yusha' ibn Nun and the name of the 'servant of Allah' to whom Sayyidna Musa (علیہ السلام) was sent towards the meeting point of the two seas as Al-Khadir. Now, from this point onwards, we shall take up the verses of the Qur'an, and explain their sense.</p><p>Some rules of the road and a model of high prophetic determination</p><p>The first statement made in verse 60:. لَا أَبْرَ‌حُ حَتَّىٰ أَبْلُغَ مَجْمَعَ الْبَحْرَ‌يْنِ أَوْ أَمْضِيَ حُقُبًا ("I shall not give up until I reach the meeting point of the two seas or else I shall go on for years" ) was from Sayyidna Musa (علیہ السلام) as addressed to his traveling companion, Yusha` ibn Nun. The purpose was to inform him about the direction and destination of the intended journey. This too releases a refinement in manners for he was taking the necessary steps to orient his companion and attendant with the knowledge of things essential for the journey. Proud and arrogant people just do not regard servants and attendants worth addressing, nor would they pass on any in-formation to them about a projected journey.</p><p>The word: حُقُبَّا (huquba: years) is the plural of: حُقبَہ (huqbah). According to lexicographers, huqbah is a period of eighty years. Some add more years to this definition. The truth of the matter is that huqubah refers to a long period of time. There are no set limits about it. Here, Sayyidna Musa (علیہ السلام) has told his companion on the trip that he has to reach a particular place at the meeting point of the two seas. There he must reach as commanded by Allah Ta’ ala and that he was determined to continue his journey until he reaches that destination no matter how long the journey takes. When ready to obey the command of their Lord, this is a model of high determination exhibited by prophets.</p>
CommentaryIn the description of this event referred to in: وَإِذْ قَالَ مُوسَىٰ لِفَتَاهُ (And when Musa said to his young man), the opening sentence of verse 60, 'Musa' means the famous prophet, Musa son of 'Imran (علیہ السلام) . The attribution of this event to some other Musa by Nawf al-Bakali has been sternly refuted by Sayyidna ` Abdullah ibn ` Abbas ؓ as reported in the Sahih of al-Bukhari.As for the word: فَتٰی (fata), it literally means a young man. When this word is used as attributed to a particular person, it carries the sense of his attendant or servant because it is usually a young and strong man who is taken in for this kind of service in order that he could handle all sorts of jobs. Incidentally, it also happens to be an article of good Islamic etiquette that a servant or attendant should be addressed nicely, either by his name, or an appellation such as 'young man.' The ground rule is that even servants are not to be addressed as servants. At this place, the attribution of 'fata' is to Sayyidna Musa (علیہ السلام) ، therefore, it means Sayyidna Musa's attendant in service. It appears in Hadith narratives that the name of this attendant was Yusha' son of Nun, son of Ifra'im, son of Yusuf (علیہ السلام) . Some narratives identify him as the maternal nephew of Sayyidna Musa (علیہ السلام) . But, no categorical decision can be taken in this matter. As for his name being Yusha' ibn Nun, that much stands proved on the authority of sound narratives. However, there is no proof for the rest of the antecedents. (Qurtubi)The word: مَجْمَعَ الْبَحْرَ‌يْنِ (majma' al-bahrayn) literally means every such place where two waters meet - and it is obvious that they are many all around the world. Exactly which place is meant by 'majma` al-bahrayn' in this context? Since the Qur'an, and Hadith have not pinpointed it precisely, therefore, sayings of commentators differ in terms of traces and contexts. According to Qatadah, it signifies the meeting point of the seas of Faris (Persia) and Rum. Ibn ` Atiyyah has identified a place near Azerbaijan. Some point out to the confluence of the Gulf of 'Aqabah in Jordan and the Red Sea (Sharm ash-Shaykh). Some others have said that this place is located in Tanjah (Tangiers in North Africa). Sayyidna 'Ubayy ibn Ka'b ؓ reports that it is in Africa. Suddiyy gives its location in Armenia. Some give its location at the meeting point of the sea of Andulus (Gibraltar) and the Great Ocean (Atlantic). Allah knows best. However, this much is clear that Allah Ta’ ala had told Sayyidna Musa (علیہ السلام) the fixed geographical location of this place towards which he had made his journey. (Qurtubi)The Story of Sayyidna Musa (Moses) (علیہ السلام) and Al-Khadir (Elias)Details of this event appear in the Sahih of al-Bukhari and Muslim. There, according to a narration of Sayyidna Ubaiyy ibn Ka` b ؓ ، the Holy Prophet ﷺ has been reported to have said: "Once when Musa rose to address his people, the Bani Isra'il, those present there asked him, 'of all human beings, who is the foremost in knowledge?' Since (in the knowledge of Sayyidna Musa (علیہ السلام) there was no one more knowledgeable than himself) therefore, he said, 'I am the foremost in knowledge.' (Allah Ta’ ala has His special ways of grooming prophets close to Him, therefore, this statement was not welcome. The etiquette of the situation demanded that he should have resigned his answer to the ultimate knowledge of Allah and said that 'Allah alone knows as to who is the foremost in knowledge among His entire creation' ). So, the answer given by Musa (علیہ السلام) brought displeasure from Allah Ta` ala and to him it was revealed: 'Present on the meeting point of the two seas, there is a servant of Ours. He is more knowledgeable than you.' (When Musa (علیہ السلام) came to know this, he submitted before Allah Ta` ala that it was incumbent on him to travel and learn from the person who is superior to him in knowledge). So, he said: '0 Allah, tell me where to find him.' Allah Ta` ala said, 'put a fish in your basket and travel in the direction of the meeting point of the two seas. When you reach the place where this fish disappears, that shall be the place where you meet that servant of Ours.' As commanded, Musa	put a fish in the basket and set out. His attendant, Yusha' ibn Nun was also with him. During the course of travel, they reached a rock where they lied down resting their heads against it. All of a sudden, on that spot, the fish moved, left the basket and went into the sea. (With this miracle of the fish coming alive and slipping out into the sea, yet another miracle unfolded when) Allah Ta` ala stopped the flow of water currents all along the way the fish took into the sea making the place like a tunnel into the sea. (Yusha' ibn Nun witnessed this extraor-dinary event while Musa (علیہ السلام) was asleep). When he woke up, Yusha' ibn Nun forgot to mention this strange happening before him and resumed their journey onwards from there. They traveled for a whole day and night. When came the morning of the next day, Musa (علیہ السلام) asked his companion of the journey, 'bring us our morning meal. We have, indeed, had much fatigue from this journey of ours.' The Holy Prophet ﷺ said that (as Divinely arranged) Musa (علیہ السلام) felt no fatigue at all before that, so much so that he had over-traversed the spot where he had to reach. It was only when Musa asked for his morning meal that Yusha' ibn Nun recalled the fate of the fish, tendered his excuse for having forgotten to mention it for the Shaitan had made him forget about the need to report this matter to him earlier. After that, he disclosed that the dead fish had come alive and gone into the sea in an amazing manner. Thereupon, Musa` (علیہ السلام) said: 'that was what we were looking for.' (That is, the place where the fish comes alive and disappears was the desired destination).So they turned back that very instant and took the same route they had taken earlier in order to find the spot they were looking for. Now, when they reached the familiar rock, they saw that someone was lying there covered with a sheet from the head down to the feet. Musa (علیہ السلام) (taking things as they were) offered the greeting of salam. Al-Khadir (علیہ السلام) asked, 'where in the world does this 'salam' come from in this (uninhabited) wilderness?' Thereupon, Musa (علیہ السلام) said, 'I am Musa.' Al-Khadir (علیہ السلام) asked, 'Musa Bani Isra'il?' He confirmed, 'Yes, I am Musa Bani Isra'il. I have come here to ask you to teach me the knowl-edge Allah has given to you specially.'Al Khadir (علیہ السلام) said, 'you will be unable to remain patient with me. 0 Musa, there is a knowledge Allah has given to me and which you do not have while there is a knowledge which Allah has given to you which I do not have.' Musa (علیہ السلام) said, 'if Allah wills, you will find me patient. I shall not disobey you in any of your orders.'Al Khadir (علیہ السلام) said, 'If you are to be with me, do not ask me about anything unless I tell you about it first.'After having said this, they started walking by the shore. Then came a boat. A ride was negotiated. The boat people recognized al-Khadir (علیہ السلام) and let them come on board free of any charges. No sooner did he step into the boat, al-Khadir (علیہ السلام) forced out a panel of the boat with the help of an axe. Musa (علیہ السلام) could not restrain himself. He said, 'These people gave us a free ride on the boat. This is what you did to them in return. You tore their boat apart so that they would drown. You have really done something very bad.' Al-Khadir (علیہ السلام) said, 'Did I not tell you before that you will be unable to remain patient with me?' Thereupon, Musa (علیہ السلام) offered his excuse that he had forgotten his promise and requested him not to take him to task on his act of inadvertent omission.The Holy Prophet ﷺ ، after relating this event, said, "The first objection raised by Musa (علیہ السلام) against al-Khadir (علیہ السلام) was activated by forgetfulness, the second as a condition and the third by intention. (Meanwhile) a bird came, sat down on the side of the boat and took out a beak-full of water from the sea. Thereupon, addressing Musa (علیہ السلام) ، al-Khadir (علیہ السلام) said, "even the combined knowledge of the two of us, yours and mine, cannot claim a status against Divine knowledge that could be compared even with the water in the beak of this bird as related to this sea."Then, having disembarked from the boat, they started walking on the shore. All of a sudden, al-Khadir (علیہ السلام) saw a boy playing with other boys. Al-Khadir (علیہ السلام) killed the boy with his own hands. The boy died. Musa (علیہ السلام) said, 'you took an innocent life unjustly. Indeed, this was a grave sin you committed.' Al-Khadir (علیہ السلام) said, 'Did I not tell you before that you will be unable to remain patient with me?' Musa (علیہ السلام) noticed that this matter was far more serious than the first one. Therefore, he said, 'if I question you after this, you will be free to remove me from your company. As far as I am concerned, you have reached the limit of excuses from me.'After that, they started walking again until they passed by a village. They requested the village people to house them as guests. They refused. In this habitation, they noticed a wall that was about to collapse. Al-Khadir (علیہ السلام) made it stand straight with his own hands. Surprised, Musa (علیہ السلام) said, 'we requested their hospitality. They refused. Now you did such a big job for them. If you wished, you could have charged wages from them to do it.' Al-Khadir (علیہ السلام) said, هَـٰذَا فِرَ‌اقُ بَيْنِي وَبَيْنِكَ (It means that the condition now stands fulfilled, therefore, time has come for you and me to part company).Then, after telling Musa (علیہ السلام) the reality behind the three events, Al-Khadir (علیہ السلام) said: ذٰلِكَ تَأْوِيلُ مَا لَمْ تَسْطِع عَّلَيْهِ صَبْرً‌ا which means: 'That was the reality of the events over which you were unable to remain patient.'Once he had narrated this entire event, the Holy Prophet ﷺ said, "I wish Musa (علیہ السلام) could have remained more patient so that we would have come to know more about the two of them."This lengthy Hadith appears in the Sahih of Al-Bukhari and Muslim in a manner that it establishes three things. It clearly mentions the name of Sayyidna Musa (علیہ السلام) as Musa Bani Isra'il, the name of his young companion during the travel as Yusha' ibn Nun and the name of the 'servant of Allah' to whom Sayyidna Musa (علیہ السلام) was sent towards the meeting point of the two seas as Al-Khadir. Now, from this point onwards, we shall take up the verses of the Qur'an, and explain their sense.Some rules of the road and a model of high prophetic determinationThe first statement made in verse 60:. لَا أَبْرَ‌حُ حَتَّىٰ أَبْلُغَ مَجْمَعَ الْبَحْرَ‌يْنِ أَوْ أَمْضِيَ حُقُبًا ("I shall not give up until I reach the meeting point of the two seas or else I shall go on for years" ) was from Sayyidna Musa (علیہ السلام) as addressed to his traveling companion, Yusha` ibn Nun. The purpose was to inform him about the direction and destination of the intended journey. This too releases a refinement in manners for he was taking the necessary steps to orient his companion and attendant with the knowledge of things essential for the journey. Proud and arrogant people just do not regard servants and attendants worth addressing, nor would they pass on any in-formation to them about a projected journey.The word: حُقُبَّا (huquba: years) is the plural of: حُقبَہ (huqbah). According to lexicographers, huqbah is a period of eighty years. Some add more years to this definition. The truth of the matter is that huqubah refers to a long period of time. There are no set limits about it. Here, Sayyidna Musa (علیہ السلام) has told his companion on the trip that he has to reach a particular place at the meeting point of the two seas. There he must reach as commanded by Allah Ta’ ala and that he was determined to continue his journey until he reaches that destination no matter how long the journey takes. When ready to obey the command of their Lord, this is a model of high determination exhibited by prophets.