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However, what happened upon Moses and his Teacher in that town leads us to comprehend that the people of it were
niggardly and of inferior quality. The holy Prophet (p.b.u.h.) in a tradition concerning them said: "They had been some mean and of low quality. "
Then, the Qur'an continues speaking about the twain who mended a wall there in order not to fall. The verse says:
" …Then they found in it a wall about to fall, and he (Khidr) set it up. …"
When Moses (a.s.) saw that, in spite of the disgrace of those people, Khidr mended the wall that was going to fall, as if Khidr wanted to give the recompense of their disgrace to them, Moses thought it had better the teacher did that work for a wage so that they could provide a food by it. Then Moses utterly forgot his promise once more, and began objecting to it, but this time with a protest milder than before. The verse, in this regard, says:
" …He (Moses) said: 'If you had wished you could have taken a wage for it!' "
In fact, Moses (a.s.) thought that the action of Khidr was far from justice that a person might sacrifice like that for a group of people who were so mean.
* * * * * *
It was at that time that the learned man said his last word to Moses, since, from the total events which happened, he was convinced that Moses could not patiently bear the deeds he accomplished. Therefore, he announced their separation. The verse says:
" 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'. "
The announcement of that separation seemed as a sledge stricken over the heart of Moses (a.s.) - a separation from a teacher who had with him a great amount of secrets! Yes, it was very painful for Moses to separate from such a leader, but it was a bitter reality that Moses had to tolerate.
* * * * * *
79- ÃóãøóÇ ÇáÓøóÝöíäóÉõ ÝóßóÇäóÊú áöãóÓóÇßöíäó íóÚúãóáõæäó Ýöì ÇáúÈóÍúÑö ÝóÇóÑóÏÊøõ Ãóäú ÃóÚöíÈóåóÇ æóßóÇäó æóÑóÂÁóåõã ãøóáößñ íóÃúÎõÐõ ßõáøó ÓóÝöíäóÉò ÛóÕúÈÇð
79. " As for the ship, it belonged to (some) poor people working on the sea, and I intended to damage it, for there was after them a king who seized every (safe) ship by force."
Commentary:
The Arabic term /wara'/, used here, is called to any hidden or concealed place whether that place is located in front of a person or behind him.
What a person sees, is the apparent feature of the affairs while there may be some hidden features for them, too. The apparent view of Khidr's affairs seemed wrong to Moses (a.s.), but there was a secret, mystery and reality hidden in those affairs.
The verse says:
" As for the ship, it belonged to (some) poor people working on the sea, and I intended to damage it, for there was after them a king who seized every (safe) ship by force. "
Of course, Khidr did not make a hole in the ship in a way that water could arrive in it and caused it to be drowned, but he made it only defective. There are sometimes so many defects and faults wherein lie some common good. Khidr (a.s.) made the ship damaged in order that it could not be taken by that oppressive king and its miserable owners would not become more miserable. In fact, he repelled a worse state by a bad
one. This work is not the job of everyone, and the recognition of the difference between an important thing in religion and a more important one is the job of the expert theologians.
Ahlul-Bayt, (the Prophet's progeny) (p.b.u.t.), sometimes reprimanded some of their sincere friends in front of others in order that they might not be suspicioned by the tyrannical government of the time, and their lives could be saved. For instance, Imam Sadiq (a.s.) once openly criticized Zurarah, so that he would remain safe from the trouble of the Abbassides. After that, he (a.s.) sent a message for him saying that he did such to protect his life, and then the Imam (a.s.) recited the abovementioned verse, and said that Zurarah was the best ship of that sea whom the illegitimate ruler was seeking for and watching after. (Tafsir-i-Nur-uth-Thqalayn)
Only those can enter the world of mysteries, and may be aware of the innate of the things, who have passed the stage of the apparent of the things; like Moses who knew the laws of the religion and practised accordingly, but by accompanying Khidr in a course, he learned the innate secrets, too.
* * * * * *
80- æóÃóãøóÇ ÇáúÛõáÇóãõ ÝóßóÇäó ÃóÈóæóÇåõ ãõÄúãöäóíúäö ÝóÎóÔöíäó Ãóä íõÑúåöÞóåõãóÇ ØõÛúíóÇäÇð æóßõÝúÑÇð
81- ÝóÇóÑóÏúäó Ãóä íõÈúÏöáóåõãóÇ ÑóÈøõåõãóÇ ÎóíúÑÇð ãøÜöäúåõ ÒóßóÇÉð æóÃóÞúÑóÈó ÑõÍúãÇð
80. " And as for the lad, his parents were believers, and we were afraid he would impose on them insolence and disbelief. "
81. " So we did intend that their Lord should change him for them for one better in purity and nearer in affection. "
Commentary:
In this verse, the Qur'an refers to the secret of the second event, i.e., the murder of the lad. It says:
" And as for the lad, his parents were believers, and we were afraid he would impose on them insolence and disbelief. "
However, that learned man killed a young boy and reasoned his action that if that boy had been continuing his life, he would have created a disgrace event for his faithful parents.
Then the Qur'an continues saying:
" So we did intend that their Lord should change him for them for one better in purity and nearer in affection. "
Explanations:
1. The Arabic term /'irhaq/ means: 'to impose a difficult task to anyone'.
2. An Islamic tradition indicates that, instead of that boy, Allah bestowed those couple of believers a daughter from
whose progeny seventy prophets came into being. (Nur-uth-Thaqalayn)
3. Sometimes it happens that a child causes his parents to go astray and to pave the way of infidelity. On the contrary, sometimes the parents also drag the pure and godly nature of their child towards infidelity and deviated notions.
The holy Prophet (p.b.u.h.) said: " Every child naturally believes in One God, except that his parents change him." (Bihar-ul-'anwar, vol.3, p.282)
4. A wise man does not do a vain, and his deed is based on wisdom and common good, although it may seem apparently wrong.
5. The saints of Allah both have responsibility and think about the future of people.
6. The substitution of the pious child in the place of that impious boy, is a manifestation of the Lordship of Allah.
* * * * * *
82- æóÃóãøóÇ ÇáúÌöÏóÇÑõ ÝóßóÇäó áöÛõáÇóãóíúäö íóÊöíãóíúäö Ýöì ÇáúãóÏöíäóÉö æóßóÇäó ÊóÍúÊóåõ ßóäÒñ áóåõãóÇ æóßóÇäó ÃóÈõæåõãóÇ ÕóÇáöÍÇð ÝóÇóÑóÇÏó ÑóÈøõßó Ãóä íóÈúáõÛó ÃóÔõÏøóåõãóÇ æóíóÓúÊóÎúÑöÌóÇ ßóäÒóåõãóÇ ÑóÍúãóÉð ãöä ÑøóÈøÜößó æóãóÇ ÝóÚóáúÊõåõ Úóäú ÃóãúÑöì Ðóáößó ÊóÃúæöíáõ ãóÇ áóãú ÊóÓúØöÚ Úøóáóíúåö ÕóÈúÑÇð
82. " And as for the wall, it belonged to two orphan boys in the city, and beneath it there was a treasure belonging to them, and their father was a righteous man, so your Lord willed that they should attain their maturity and take out their treasure as a mercy from your Lord, and I did not do it of my own accord. This is the interpretation of what you could not bear patiently. "
Commentary:
In this holy verse the learned man (Khidr) uncovers the secret of his third action, i.e., mending the wall, and said as follows:
" And as for the wall, it belonged to two orphan boys in the city, and beneath it there was a treasure belonging to them, and their father was a righteous man, so your Lord willed that they should attain their maturity and take out their treasure as a mercy from your Lord, …"
That is, Khidr was commissioned to mend that wall for the righteousness of the parents of these two orphan boys, otherwise it might fall and, appearing its treasure, it might be exposed to danger.
At the end of the verse, in order to remove any doubt from Moses (a.s.), and that he assuredly knew that all those deeds were fulfilled upon a special plan and commandment, Khidr added that he did not perform them of his own accord, but it was the command of Allah that he followed. Yes, this was the mystery of the affairs that Moses (a.s.) could not bear patiently. The verse continues saying:
" …and I did not do it of my own accord. This is the interpretation of what you could not bear patiently. "
The Story of Moses and Khidr and Its Facts:
1. Finding a learned leader and taking benefits from his knowledge is of so importance that even a great prophet such as Moses paves a long way to find him. This is an example for all human beings in whatever condition and standard of knowledge and age they may be.
2. The essence of the divine knowledge (the metaphysical theology) can be obtain from the servitude and submission to Allah.
3. Knowledge should ever be learnt for practice, as Moses says to his learned teacher that he teaches him a knowledge that leads him to the aim, the right conduct. He means that he does not want the knowledge only for itself, but he wants it to use as a means to reach the aim.
4. We must not haste in some affairs because there are some things which need an appropriate opportunity.
5. The Apparent and the Innate Features of Affairs:
This is another important matter that this story teaches us. We ought not make haste in judging about the unpleasant happenings which come forth in our lives. There are many events in our lives that we are not pleased with them, but later
we understand that they have been from the secret divine favours.
This is the same thing which the Qur'an points out in Sura Al-Baqarah, No.2, verse 122.
6. Confessing the Reality:
When Moses (a.s.) unwillingly broke his promise against his learned friend (Khidr) for three times, he did not persist on this bitter reality and gave justly the right to that learned man. Moses (a.s.) kindly separated from him and continued his own affairs.
A person should not be always busy experimenting himself until his life-time ends, and must not turn his living into a laboratory for the future, which will never come. After he examined a matter for several times, he must usually accept its result.
7. The Results of the Parents' Faith for their Children:
Khidr, for the sake of a righteous father, undertook the support of his children in that part that he could. That is, under the light of the faith and trust of the father, a child can become prosperous, and its good consequence reaches his offspring, too.
8. Lifetime Shortens because of Hurting the Parents:
Where a child, for the sake that he may hurt his parents in future with his disobedience and ingratitude, or causes them to come out of the way of Allah, deserves death, how is the state of a child who is busy committing this sin now? What is the circumstance of such persons before Allah?
9. People May Become Enemy because of What They Do not Know:
Many times it happens that a person do good upon us but, since we are not aware of the innate of the affairs, we consider it enmity, and sometimes we may become disturbed in mind
and impatient, concerning what we do not know. But, the abovementioned story teaches us that we should not haste in judgment. We must verify every matter from different points of view.
10. The Courtesy of a Student before a Teacher:
In conversation between Moses and that learned man (Khidr) some interesting points around the courtesy of a student before his teacher attract the attention; among them are:
A. Moses (a.s.) introduced himself as a follower of Khidr (a.s.) when he said: "Shall I follow you …?" (Verse 66)
B. In the rank of humility, Moses (a.s.) announced that the knowledge of Khidr was abundant, and he said that he desired to learn a part of his knowledge. Moses said: " … So that you teach me right conduct of what you have been taught? "
11. The holy Prophet (p.b.u.h.) in a tradition said: " That treasure was the wise words which were written on a golden tablet. Its content was: 'It is surprising why a person who believes in Allah's decree becomes grievous'. 'It is amazing why a person who is sure of the death, is happy; who is certain of Reckoning, is neglectful; who is certain of sustenance, troubles himself more than the common; and who is assured of the change of the world but he trusts in it'. " (Majma'-ul-Bayan)
12. According to the Islamic literature, the grace of Allah is not limited to the direct children of a person, but it affects on the later generations, too; so that the righteousness of ancestors causes Allah to have favour upon their progenies. (The Commentary of Nur-uth-Thaqalayn)
13. Imam Sadiq (a.s.) said: " Allah revealed Moses (that) He rewards Children for the righteousness of fathers. " Then, he (a.s.) added: " If you are treacherous to the honour
of people, others will be treacherous to your honour, too." (Nur-uth-Thaqalayn)
14. In one occasion, in the story, the child is slain for the protection of the Faith of the parents, and in another one, a prophet works, as a labourer, for the sake of a righteous father, in order that the capital under the wall reaches the child.
15. When some people protested Imam Hassan (a.s.) for making peace with Mu'awiyah, he (a.s.) said: "Do you not know that Khidr made a hole in the ship, and killed a lad and his actions caused the anger of Moses? O people! If I did not accept peace, all the Shi'ite on the earth would be vanished." (Nur-uth-Thaqalayn)
By the way, in Arabic, the terms /qaryah/ and /madinah/ have been used with the same meaning but, as one of the scholars said, if we work with the Qur'an we will see that 'Madinah' is used wherein the light of guidance is found, and wherever the light of guidance is not found it is called /qaryah/.
* * * * * *
Section 11
Zulqarnayn – The Gog and the Magog – The Barrier
Zulqarnayn's March – The Barrier raised by
Zulqarnayn against the mischief of
the Ya'jooj and the Ma'jooj.
83- æóíóÓúÃóáõæäóßó Úóä Ðöì ÇáúÞóÑúäóíúäö Þõáú ÓóÇóÊúáõæÇ Úóáóíúßõã ãöäúåõ ÐößúÑÇð
83. “ And they ask you about Zulqarnayn. Say: 'I will recite unto you a remembrance of him'. ”
Commentary:
The Arabic term /qarn/ has two meanings: 'a long time' and 'the animal horn'. Zulqarnayn was called by this appellation because: either he ruled for a very long time, or two handles of his hair were braided like two horns on his head, or there were two horns on his hat.
The objective meaning of the term /qarnayn/ may also be the east and the west of the world, (as the Arabs often say 'qarni-ash-Shams' which means 'two horns of the sun' intending the east and the west of the world). Then, since he had occupied the lands of the east and the west of the world of his time, he was called 'Zul-qarnayn'.
Imam Baqir (a.s.) said: “ Zul-qarnayn was not a prophet, but he was a righteous man whom Allah loved. He enjoined his people to piety. It happened that people knocked on one side of his head. After that, he disappeared for a length of time. Then he returned and repeated his
invitation again. People struck another knock on the other side of his head. Therefore, because of those two knocks, he had been known as Zul-qarnayn.” (Nur-uth-Thqalayn, the commentary, and Kamal-ud-Din-i-Sadiq)
Regarding the statements of two Greek historians, and some points from the Turah (Book of Isaiah, Chapter 46, No.11 and so on), and the discovery of the statue of Cyrus in the nineteenth century A.D. which had a crown with two horns on its head, Tafsir-i-Nemunah adapts Zul-qarnayn with Cyrus. But, the late Sh?'rani has said that Zul-qarnayn and Eskandar Maqduni had been the same, and he had been the student of Aristotle from the time when he was thirteen years old. The author of Al-mizan believes that he was Cyrus.
However, it is not definitely known that how long Zul-qarnayn ruled, what his real name was, how long he lived, whether he was a human or an angel, a prophet or a righteous servant, whether he was Alexander or Cyrus, why his name was Zul-qarnayn, how much possibilities and forces he had, what part of the land he ruled, how long was the length and the width of the dam he built, what age it was, whether this dam is the Wall in China or not. Concerning these ideas, opinions are divided, and there have been cited many statements and discussions upon these matters which are not of avail to be mentioned here. The aim should be looked for, not the insignificant matters which produce no guidance. Therefore, this verse says:
“ And they ask you about Zulqarnayn. Say: 'I will recite unto you a remembrance of him'. ”
The beginning phrase of this verse shows that the story of Zul-qarnyn had been being discussed among people before they came to the Prophet (p.b.u.h.) and asked their differences and ambiguities from him.
84- ÅöäøóÇ ãóßøóäøóÇ áóåõ Ýöì ÇáÃóÑúÖö æÁóÇÊóíúäóÇåõ ãöä ßõáøö ÔóíúÁò ÓóÈóÈÇð
85- ÝóÇóÊúÈóÚó ÓóÈóÈÇð
84. " Verily We did make him mighty in the earth, and We granted him the means (of access) to every thing.
85. " So he followed a course."
Commentary:
Ali-ibn-Abitalib (a.s.) taught a young man from Balkh a supplication, the Mashlul Supplication, wherein he says: "O He Who helped Zul-qarnayn against the tyrannical kings (to overcome them)!"
Again, a tradition from him (a.s.) denotes that Zul-qarnayn is the one who has the sign of kingdom and prophecy, and who is aware of every thing so that he recognizes the right from wrong; and Allah caused the cities and hearts to be submitted to him. (The Commentary of Nur-uth-Thaqalayn)
Zul-qarnayn and Solayman (Solomon) were two believers who governed the earth, and Nebuchadnezzar (Bukht-un-Nasr) and Namrood were two disbelievers who governed the earth, too. (The Commentary of Nur-uth-Thaqalayn)
The power which Allah (s.w.t.) gives to His saints, (such as Solayman, Yusuf, and some believers) is for using it in Allah's way. Concerning the good servants of Allah, the Qur'an says: "(They are) those who if We establish them in the land, keep up prayer and pay the poor-rate and enjoin right and forbid wrong …" (Sura Al-Hajj, No.22, verse 41). The holy Qur'an also criticizes those who use their power alongside the way of evil, where it says: "Have they not considered how
many a generation We destroyed before them, whom We had established in the earth …?" They used to misuse their power and governnment. (Sura Al-'An'am, No. 6, verse 6).
The verse itself says:
" Verily We did make him mighty in the earth, and We granted him the means (of access) to every thing.
* * * * * *
Upon the commentary of the second verse mentioned in the above, it has been cited that Allah gave Zul-qarnayn both power and government in the earth, and he tried to improve the earth. It has been narrated from Hadrat Ali (a.s.) who said: "Allah made clouds timid for him in a manner that he could ride on it; and He granted him the means of everything; and He made everywhere bright for him so that the night and the day became the same for him. This is the meaning of making him mighty in the earth."(1)
Thus, the verse means that Allah also gave him a knowledge to perform any affair by means of its course in order to obtain his aim. And, he followed the courses that Allah had taught him to reach the aim, including that he took the way of West to pave. The verse says:
" So he followed a course."
* * * * * *
1- (Majma'-ul-Bayan, vol. 15, P. 119)
86- ÍóÊøóì ÅöÐóÇ ÈóáóÛó ãóÛúÑöÈó ÇáÔøóãúÓö æóÌóÏóåóÇ ÊóÛúÑõÈõ Ýöì Úóíúäò ÍóãöÆóÉò æóæóÌóÏó ÚöäÏóåóÇ ÞóæúãÇð ÞõáúäóÇ íóÇ ÐóÇ ÇáúÞóÑúäóíúäö Åöãøó Ãóä ÊõÚóÐøöÈó æÅöãøó Ãóä ÊóÊøóÎöÐó Ýöíåöãú ÍõÓúäÇð
86. " Until when he reached the setting-place of the sun, he found it setting in a muddy spring and he found by it a people. We said: 'O' Zul-qarnayn! Either you chastise them or you take a way of kindness among them? "
Commentary:
In this holy verse, the Qur'an implies that Zul-qarnayn went on his journey as far as the end of the habitable places where there was not any more flourished land after that. This does not mean that he reached the site of setting the sun, because none reaches there. In that place, he felt that the sun was setting in a muddy and dark spring, although, in fact, it was hiding behind that spring, since the sun does not set in water, it is in the sky. If a person is in the seashore or on the sea when the sun is setting, he feels that the sun is setting in the water of the sea, but neither of them is true.
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