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The Qur'an has repeatedly pointed to the animals as a sign, and an inspiring factor, or an informer, such as the inspiration that the crow led how Abel to be buried, the hoopoe informed of the infidelity of he people of Sheba, the event of the fish in the explanation of the meeting of these two prophets, the function of spider in the protection of the holy Prophet (p.b.u.h.) in the Cave, and the function of the dog for 'the Companions of the Cave'.

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62- فَلَمَّا جَاوَزَا قَالَ لِفَتَاهُ ءَاتِنَا غَدَآءَنَا لَقَدْ لَقِينَا مِن سَفَرِنَا هَذَا نَصَباً

63- قَالَ أَرَأَيْتَ إِذْ أَوَيْنَآ إِلَى الصَّخْرَةِ فإِنّـِى نَسِيتُ الْحُوتَ وَمَآ أَنْسَانِيهُ إِلاَّ الشَّيْطَانُ أَن أَذْكُرَهُ وَاتَّخَذَ سَبِيلَهُ فِى الْبَحْرِ عَجَباً

62. " Then when they had passed (the seaside), Moses said unto his young companion: 'Bring us our morning meal. Indeed we have met from this our journey weariness'."

63. " He said: 'Did you see, when we took refuge on the rock? Then verily I forgot (to tell you the jump of) the fish and nothing made me forget to mention of it but the Satan; and it took its way into the sea in a marvelous manner!'"

Commentary:

In Arabic, the morning meal is called /qada'/, and the evening meal is called /'iša'/.

When Moses (a.s.) and his attendant passed on that place, the length of their travel and the fatigue of the way caused hunger to overcome them. Moses (a.s.) remembered that they had got a food with them. Then he told his attendant to bring their food because they had got tired from their travel. The verse says:

" Then when they had passed (the seaside), Moses said unto his young companion: 'Bring us our morning meal. Indeed we have met from this our journey weariness'."

At this time, the attendant of Moses (a.s.) told him whether he remembered the time when they took refuge on the rock to rest there. In that place he forgot to inform him the event of the fish, and it was Satan that made him forget to mention it, and that the fish jumped into the sea and went away. The verse says:

" He said: 'Did you see, when we took refuge on the rock? Then verily I forgot (to tell you the jump of) the fish and nothing made me forget to mention of it but the Satan; and it took its way into the sea in a marvelous manner!'"

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64- قَالَ ذَلِكَ مَا كُنَّا نَبْغِ فَارْتَدَّا عَلَى ءَاثَارِهِمَا قَصَصاً

65- فَوَجَدَا عَبْداً مِنْ عِبَادِنَآ ءَاتَيْنَاهُ رَحْمَةً مِنْ عِندِنَا وَعَلَّمْنَاهُ مِن لَّدُنَّا عِلْماً

64. " He (Moses) said: ' That was what we were seeking for!' So they returned, retracing their footsteps."

65. " Then they found one of Our servants unto whom We had given mercy from Us, and We had taught him knowledge from Our presence."

Commentary:

In view of the fact that the subject was as a sign for Moses (a.s.) in connection with finding that great-learned man, Moses said:

" He (Moses) said: ' That was what we were seeking for!' So they returned, retracing their footsteps."

When Moses and his attendant returned to the first place they had started their way, i.e. beside the rock and near 'the Junction of the Seas', suddenly they found one of Allah's servants to whom He had bestowed His mercy and whom He had taught a considerable amount of knowledge. The verse says:

" Then they found one of Our servants unto whom We had given mercy from Us, and We had taught him knowledge from Our presence."

The application of the word /wajada/, in the verse, shows that they had been seeking after the knowledgeable man, and finally they found him.

And the Qur'anic phrase /'abdan min 'ibadina/ (one of Our servants) indicates that the highest honour of a man is that he would be a true servant of Allah, and this very rank of servitude causes man to be bestowed the mercy of the Lord and the windows of the science to be opened to his heart, (mind).

Again the Qur'anic phrase /min ladunna 'ilma/ (We had taught him knowledge from Our presence) also denotes that the knowledge of that learned man (Khidr) was not an ordinary knowledge, but he was aware of a part of the secrets of this world and of the mysteries of the events which only Allah knows.

Imam Sadiq (a.s.) said: "Moses was more learned than Khidr in religious prudence, but Khidr was more aware of a branch and a mission other than that." (The Commentary Al-Mizan)

However the objective meaning of /'abd/ (servant), in this verse, is Khidr (a.s.) who was a prophet reasoned by the following evidences:

1. He who becomes the teacher of a prophet, like Moses (a.s.), is surely a prophet.

2. Some Arabic terms, such as: /'abdina/ (our servant), /'abdahu/ (His servant), and /'ibadana/ (Our servants), mentioned in the Qur'an, have often been used for divine prophets.

3. Khidr told Moses that all extra-ordinary actions that he saw from him and did not have patience with him were done by the command of Allah and he did not do any thing of his own accord. Khidr (a.s.) said: " …I did it not of my own accord …"(1)

4. Moses promised Khidr that he would not do anything other than he taught him, and the person whom an 'Ulul-'azm prophet absolutely obeys, is certainly inerrant and is surely a Divine prophet.

5. Intuitive knowledge is particularized to Divine prophets. Allah said about Khidr "We had taught him knowledge from Our presence."

66- قَالَ لَهُ مُوسَى هَلْ أَتَّبِعُكَ عَلَى أَن تُعَلّـِمَنِ مِمَّا عُلّـِمْتَ رُشْداً

67- قَالَ إِنَّكَ لَن تَسْتَطِيعَ مَعِيَ صَبْراً

66. " Moses said to him (Khidr): 'Shall I follow you so that you teach me right conduct of what you have been taught?' "

The holy Prophet of Islam (p.b.u.h.) said: "At the time when Moses met Khidr, in front of them a bird took a drop of water from the see by its beak and poured it on the ground. Khidr asked Moses whether he knew the secret of the deed of that bird. It teaches us that our knowledge comparing with Allah's knowledge is like a drop before an infinite sea." Moses said to (Khidr) whether he might follow him so that he would teach Moses a knowledge which causes him to grow.(1) (Conversance of metaphysical theology causes the growth and development of man.)

" Moses said to him (Khidr): 'shall I follow you so that you teach me right conduct of what you have been taught?' "

Bare knowledge is not the aim. It must be the source of growth and absorbs man to the righteous deeds and modesty, not to vanity and disputation.

After his prayers, invoking Allah (s.w.t.), the holy Prophet (p.b.u.h.) used to recite: " I take refuge with you from the knowledge which is of no benefit." (Bihar-ul-'Anwar, vol. 86, p. 18)

In answer to Moses, the knowledgeable man (Khidr) said there was no ability in Moses to be patient with him in following him and bearing his teachings. He meant such patience was difficult for Moses to bear. The reason was that Moses looked the outward of the affairs, but Khidr noted to their inward case. Therefore, bearing patience was hard for Moses (a.s.).

68- وَكَيْفَ تَصْبِرُ عَلَى مَا لَمْ تُحِطْ بِهِ خُبْراً

69- قَالَ سَتَجِدُنِى إِن شَآءَ اللَّهُ صَابِراً وَلآ أَعْصِى لَكَ أَمْراً

68. " And how can you be patient about what you have not got any comprehensive knowledge?"

69. " He (Moses) said: 'Allah willing, you shall find me patient, and I shall not disobey you in any matter', "

Khidr continued answering Moses when he told him how he would be patient upon an action that seemed apparently wrong to him, and while he was not aware of its innate and its reality.

" And how can you be patient about what you have not got any comprehensive knowledge?"

It is understood from this holy phrase that the purpose is not to prove that Moses (a.s.) was absolutely impatient. But the purpose is that since Moses was unaware of the innate of the affairs that Khidr did, he could not be patient.

Thus, this holy verse indicates that the capacity of persons, concerning information, is different. Even Moses (a.s.) cannot bear the things Khidr does. Therefore, in giving the cultural responsibilities to individuals, competencies should be known and weaknesses must be notified of.

Then, in the next verse, Moses (a.s.), in answer to Khidr (a.s.), said that he would find him truly patient if it be the will

" He (Moses) said: 'Allah willing, you shall find me patient, and I shall not disobey you in any matter', "

Thus, it is possible that, with the help of Allah and by means of patience, the necessary growth and development can be obtained, and also we must not forget the will of Allah for what we are going to do in future, and we should say: 'If it be the will of Allah'.

However, some of the commentators have said that the effort of Moses (a.s.) for earning knowledge shows that no one should refrain from earning knowledge even if he were a prophet and had reached the high standard of knowledge. Another matter is that no one must refrain from humility before the one who is more learned than him.

Moses (a.s.) conditioned his patience to the Will of Allah, because he thought he might bear patience and in the meantime he did probable he could not be patient. Therefore, he conditioned his patience to the Will of Allah, so that if he had not been able to be patient, he would not have said a falsehood.

70- قَالَ فإِنِ اتَّبَعْتَنِى فَلاَ تَسْأَلْنِى عَن شَيْءٍ حَتَّى اُحْدِثَ لَكَ مِنْهُ ذِكْراً

70. " He (Khidr) said: 'If you follow me. Then do not question me of any thing until I myself speak to you about it'. "

In view of the fact that patience upon the apparently indecent events, which a person is not aware of their secrets, is not so easy to bear, once more that the learned man (Khidr) made Moses undertake his promise. He warned him that if he wished to follow him, he had to be absolutely silent and would not ask him concerning any thing until, on its time, Khidr might tell him about it. The verse says:

" He (Khidr) said: 'If you follow me. Then do not question me of any thing until I myself speak to you about it'."

Moses (a.s.) undertook this promise again and proceeded companying 'that great Teacher'.

71- فَانطَلَقَا حَتَّى إِذَا رَكِبَا فِى السَّفِينَةِ خَرَقَهَا قَالَ أَخَرَقْتَهَا لِتُغْرِقَ أَهْلَهَا لَقَدْ جِئْتَ شَيْئاً إِمْراً

72- قَالَ أَلَمْ أَقُلْ إِنَّكَ لَن تَسْتَطِيعَ مَعِيَ صَبْراً

71. “ So they twain departed; until, when they embarked upon the ship, he made a hole in it. He (Moses) said: 'Have you made a hole therein to drown its inmates? You have indeed done a grievous thing'. ”

The Arabic term /xaraqa/ is used here, in this holy verse, with the meaning of 'tearing something mischievously and without consideration.'

The Qur'anic word /'imr/ is applied for 'an important and strange work, or a very indecent one'.

Both of them (Moses and the godly learned man) proceeded and went on their way until when they embarked on a ship. Khidr made a hole in the ship. Since, on one side, Moses was

a great prophet of Allah and he had to protect the lives and properties of people, and he had to enjoin right and forbid wrong; and on the other side, his conscious did not let him keep silence for such a wrong action, therefore, he neglected the promise he had with Khidr (a.s.) and protested him. The verse says:

“ So they twain departed; until, when they embarked upon the ship, he made a hole in it. He (Moses) said: 'Have you made a hole therein to drown its inmates? You have indeed done a grievous thing'. ”

At this time, that godly learned man (Khidr), with a special firmness, looked at Moses and spoke:

73- قَالَ لاَ تُؤَاخِذْنِى بِمَا نَسِيتُ وَلاَ تُرْهِقْنِى مِنْ أَمْرِى عُسْراً

74- فَانطَلَقَا حَتَّى إِذَا لَقِيَا غُلاَماً فَقَتَلَهُ قَالَ أَقَتَلْتَ نَفْساً زَكِيَّةً بِغَيْرِ نَفْسٍ لَّقَدْ جِئْتَ شَيْئاً نُّكْراً

73. " He said: 'Do not take me to task that I forgot, and be not hard upon me for my affair'. "

74. " So they twain departed; until, when they met a lad, he (Khidr) slew him. He (Moses) said: 'Slew you an innocent person who had slain none? You have indeed done a horrible thing'. "

The Arabic term /'irhaq/ from the root /rahiqa/ means both 'to encompass forcefully', and 'to impose a difficult task on any one'.

Moses (a.s.), who regretted for his haste, which was naturally for the importance of the event, remembered his promise and tried to excuse. He turned to the godly teacher and said:

" He said: 'Do not take me to task that I forgot, and be not hard upon me for my affair'. "

The voyage of those two (Moses and Khidr) ended and they got out of the ship. They continued their way on the land. In their way, occasionally they met a young boy whom that learned man (Khidr) suddenly killed. The holy verse in this regard says:

Here, Moses (a.s.) became inconvenient again. He saw the horrible scene of killing an innocent young boy, which had no legal permission. As if a curtain of sorrow and discontentment had fallen upon his eyes. It was so hard for him that he forgot his promise again and began protesting against that action. The verse says:

" …He (Moses) said: 'Slew you an innocent person who had slain none? You have indeed done a horrible thing'. "

75- قَالَ أَلَمْ أَقُل لَّكَ إِنَّكَ لَن تَسْتَطِيعَ مَعِيَ صَبْراً

76- قَالَ إِن سَأَلْتُكَ عَن شَيْءٍ بَعْدَهَا فَلاَ تُصَاحِبْنِى قَدْ بَلَغْتَ مِن لَدُنّـِى عُذْراً

75. " He (Khidr) said: 'Did I not say that you could never bear with me patiently?' "

76. " He (Moses) said: 'If I question you on anything after this, then keep me company no more; you have received an excuse from me'. "

That great godly learned man repeated the former sentence with the same coolness particular to himself. The holy verse says:

" He (Khidr) said: 'Did I not say that you could never bear with me patiently?' "

Moses (a.s.) remembered his own promise to him. It was an attention accompanied with shame, because he had broken his promise twice, although forgetfully. Little by little, Moses (a.s.) felt the teacher might be right. Therefore, he began asking forgiveness again and told Khidr to renounce him his forgetfulness that time, too. But if thereafter he (Moses) wanted him (Khidr) any explanation concerning his affairs, and objected to him upon his deeds, he would keep him company no more, since Khidr had received an excuse from Moses (a.s.). The verse says:

" He (Moses) said: 'If I question you on anything after this, then keep me company no more; you have received an excuse from me'. "

This holy phrase of the Qur'an leads us to the utmost justice and far-sightedness of Moses (a.s.), and it also shows that he accepted the reality even if it had been bitter.

An Islamic tradition indicates that the holy Prophet of Islam (p.b.u.h.) recited this verse and said that Moses, the prophet of Allah, ashamed. If he had waited and bore patience, he would have seen thousand wonderful actions from Khidr. (Tafsir-i-Tabary; and Tafsir-i-Abul-Futuh).

77- فَانطَلَقَا حتَّى إِذَآ أَتَيَآ أَهْلَ قَرْيَةٍ اسْتَطْعَمَآ أَهْلَهَا فَاَبَوْا أَن يُضَيّـِفُوهُمَا فَوَجَدَا فِيهَا جِدَاراً يُرِيدُ أَن يَنقَضَّ فَاَقَامَهُ قَالَ لَوْ شِئْتَ لَتَّخَذْتَ عَلَيْهِ أَجْراً

78- قَالَ هَذَا فِرَاقُ بَيْنِى وَبَيْنِكَ سَأُنَبّـِئُكَ بِتَأْوِيلِ مَا لَمْ تَسْتَطِع عَّلَيْهِ صَبْراً

77. " So they twain departed; until, when they reached the people of a town. They asked its people for food, but they refused to make them guests. Then they found in it a wall about to fall, and he (Khidr) set it up. He (Moses) said: 'If you had wished you could have taken a wage for it!' "

78. " He (Khidr) said: 'This is the separation between me and you. Now I will inform you of the interpretation of what you could not bear patiently'. "

Allah's saints are not malicious and revengeful. Khidr (a.s.) served the people of the town, although they did not make the twain guests. The verse says:

" So they twain departed; until, when they reached the people of a town. They asked its people for food, but they refused to make them guests. …"

The objective meaning of the Arabic term /qaryah/ here is Nasirriyah, a city, or 'Īlah, a harbour.