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Riyad as-Saliheen Series | Hadith 57 – Truthfulness

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57.  Abu Thabit from Sahl bin Hunaif raḍyAllāhu 'anhu (may Allāh be pleased with him) said: The Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) said: “He who truthfully asks Allāh for martyrdom (Shahadah), Allāh will raise him to the high status of the martyrs, even if he dies on his bed.” [Muslim]

Shaykh Ibn Uthaymeen [ra] says in his explanation of Allāh this hadith:

This hadith was mentioned by the author, may Allāh have mercy on him, in the chapter about Truthfulness, and the relevant (part) of it is his ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) statement: “He who truthfully asks Allāh for Shahadah.”  And Shahadah is a high status (which comes) after Siddeeqiyyah (being a siddeeq or speaker of truth), as Allāh subḥānahu wa ta'āla (glorified and exalted be He) had said:

And whoso obeys Allāh and the Messenger (Muhammad ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him)), then they will be in the company of those on whom Allāh has bestowed His Grace, of the Prophets, the Siddiqun, the martyrs, and the righteous. And how excellent these companions are! [Surah An-Nisa’, 69]

And Shahadah is of many types:

From them: Shahadah (bearing witness) on the laws of Allāh subḥānahu wa ta'āla (glorified and exalted be He) over the slaves of Allāh, and this is the Shahadah of the scholars which Allāh has said about it:

Allāh bears witness that La ilaha illa Huwa (none has the right to be worshipped but He), and the angels, and those having knowledge (also give this witness); (He is always) maintaining His creation in Justice. La ilah illa Huwa (none has the right to be worshipped but He), the All-Mighty, the All-Wise. [Surah , Aal-‘Imran, 18]

And many of the scholars have explained His statement: (And the martyrs) that they are the scholars, and no doubt that the scholars are witnesses (Shuhadaa’), they bear witness that Allāh subḥānahu wa ta'āla (glorified and exalted be He) has sent His Messenger Muhammad ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) with the guidance and true religion.  And they (the scholars) bear witness over the Ummah that it delivered the Shari’ah of Allāh, and they bear witness regarding the laws of Allāh: This is Halal, and this is Haram, and this is obligatory, and this is recommended, and this is disliked.  And no one knows this except the people of knowledge, and that is why they were witnesses.

And also from among the Shuhadaa’ are:  The one who dies of plague, the one who dies of a stomach disease, the one who dies of a fire, the one who drowns, and their likes.

And from the Shuhadaa’: Those who die in the path of Allāh.

And from the Shuhadaa’: Those who are killed defending their wealth and selves, as the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) said when a man asked him: “O Prophet of Allāh, what about if a man came to me asking for my money (meaning to take it by force).”  The Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) said: “Don’t give him your money.”  So the man said: “What if he fights me?”  The Prophet said: “Fight him (back).”  The man asked: “What if he kills me?”  The Prophet peace be upon him said: “Then you are a martyr.”  The man asked: “What if I kill him?”  The Prophet said: “(Then) he is in the hell-fire.” (Because he is a transgressing oppressor).  [Narrated by Muslim]

And the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) said: “Whoever is killed defending himself is a shaheed (martyr), whoever is killed defending his family is a shaheed, whoever is killed defending his property is a shaheed, [and whoever is killed defending his religion is a shaheed].” [Narrated by Abu Dawud, Tirmidhi, and Nisa’i. Classed as Sahih by Sheikh Al-Albani rahimahullah]

And also from among the Shuhadaa’ is:  The one who is killed unjustly, such as if a person transgresses upon him and kills him unjustly, then he is a shaheed.

But the highest Shuhadaa’ are the ones who are killed in the path of Allāh, as Allāh subḥānahu wa ta'āla (glorified and exalted be He) said:

Think not of those who are killed in the Way of Allāh as dead. Nay, they are alive, with their Lord, and they have provision. They rejoice in what Allāh has bestowed upon them of His Bounty, rejoicing for the sake of those who have not yet joined them, but are left behind (not yet martyred) that on them no fear shall come, nor shall they grieve. They rejoice in a Grace and a Bounty from Allāh, and that Allāh will not waste the reward of the believers. [Surah , Aal-‘Imran, , 169-171]

Those Shuhadaa’ (who are) mentioned in this verse are: Those who fought so that the word of Allāh is the highest, and they did not fight for personal gains, and they did not fight for their personal wealth, but rather they fought so that the word of Allāh is the highest, as the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) said when he was asked about the man who fights to be courageous and the one who fights out of zeal and the one who fights so that his status is seen (by others), which one of those is in the path of Allāh?  The Prophet peace be upon him said: “Whoever fights so that the word of Allāh is the highest, then he is (fighting) in the path of Allāh.” [Narrated by Bukhari and Muslim]

This scale is a scale of justice, a scale which the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) has placed (for the) person to weigh his deeds in is not vulnerable to corruption.

So whoever fights for this word then he is in the path of Allāh, if you are killed then you are a martyr, and if you gain (something) then you are happy, as Allāh subḥānahu wa ta'āla (glorified and exalted be He) said:

Say: “Do you wait for us (anything) except one of the two best things (martyrdom or victory); while we await for you either that Allāh will afflict you with a punishment from Himself or at our hands. So wait, we too are waiting with you.”  Surah At-Taubah, 52]

Meaning either Allāh will punish you and protect us from your evil, as Allāh subḥānahu wa ta'āla (glorified and exalted be He) did with the parties which gathered upon Medina wanting to fight the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him), so Allāh sent upon them wind and soldiers and he casted fear in their hearts, (Or by our hands) as what happened in (the battle of) Badr, where Allāh punished the polytheists at the hands of the Messenger ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) and (the hands of) his companions raḍyAllāhu 'anhum (may Allāh be pleased with them), then that is the one who fights so that the word of Allāh is the highest, he is a Shaheed.

So if the person asks his Lord and says: O Allāh, I ask you for martyrdom in your path- and martyrdom is not (achieved) except by fighting so that the word of Allāh is the highest- then if Allāh subḥānahu wa ta'āla (glorified and exalted be He) knows from that person sincerity in (his) statement and intention, He will grant him the status of martyrs, even if he dies on his own bed.

One thing that is left upon us (to discuss) is the one who fights defending his country: Is he in the path of Allāh or not?

We say: If you were fighting on behalf of your country because it is an Islamic country so you want to protect it because it is an Islamic country then that is in the path of Allāh, because you have fought so that the word of Allāh is the highest.

As for if you fought only because it is your home country then that is not in the path of Allāh, because the criteria which the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) has set does not apply to it- whoever fights so that the word of Allāh is the highest then he is in the path of Allāh, and everything besides that then it is not in the path of Allāh- and that is why we should correct for the person his intention in fighting to defend his country, whereby he intends by it that he fights in defense of this country because it is an Islamic country so he wants to protect the Islam which is in it, and by that he will be- if he is killed- a martyr who gets the reward of martyrs, and if he gains (something) then he will become happy and wins, either he will win the dunyah (world) or he will win the akhirah (hereafter), and this issue has already been discussed earlier.  And Allāh (is the One who) gives Tawfeeq (Guidance).

4 Comments

4 Comments

  1. Avatar

    Asad

    November 8, 2012 at 8:59 AM

    MashaAllah.. amazing Hadith and very knowledgable and enlightening…. May Allah(SWT) give us life of good deeds and death as martyres… Jazakallah

  2. Avatar

    Qurantutor

    November 14, 2012 at 6:59 AM

    Assalum u alikum;
    It really impressing article. The concept of martyrdom (shahada) in Islam can only be understood in the light of the Islamic concept. When recited by an expert, the Qur’an is hauntingly beautiful. Indeed, the authenticity of the Qur’an has traditionally been demonstrated by challenging any poet to produce more beautiful Arabic verse. Not one has ever succeeded.

  3. Avatar

    Zia-e-Taiba

    October 31, 2016 at 7:49 AM

  4. Avatar

    Amatullah

    November 1, 2016 at 4:23 AM

    But what if the country u live in gets attacked? U are allowed to defend yourself to defend ur country! Like In kudistan for example the IS wants to come in but our strong peschmerga dont allow it alhamdhulilah they defend and protect us.

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#Islam

Lesson 12 From Surah Al-Kahf

Tafsir of Verses 83-98

Shaykh Furhan Zubairi

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Alhamdulillah last session we were able to explore the meanings of verses 71-82. InshAllah tonight we’ll cover the meanings and lessons of verses 83-98. Just as a quick reminder the last passage of the Surah dealt with a very unique and interesting episode from the life of Musa 'alayhi'l-salām (peace be upon him); the story of his encounter and journey with a man of God known as Khidr or Khadir. There are a number of very beneficial and practical lessons that we can learn from this particular story. That’s why it’s important for us to recite it, reflect over it and try to relate it to our daily lives.

In this next set of verses, Allah subḥānahu wa ta'āla (glorified and exalted be He) tells us the story of Dhul Qarnain, a just and righteous king who ruled over the entire known world of his time. He was a righteous servant of Allah to whom Allah granted might, power and sovereignty over the world along with knowledge and wisdom. He was a special servant of God. We’re told about his journeys to the east, west, and north as well as his building of a huge wall to prevent Ya’jūj and Ma’jūj from escaping. This narrative is the answer to the third question that the Quraysh asked the Prophet ﷺ after consulting with the Jews of Madinah. If you remember at the beginning of the Surah we talked about the sabab al-nuzūl or the circumstances and background in which the Surah was revealed.

Ibn ‘Abbas raḍyAllāhu 'anhu (may Allāh be pleased with him) narrated that the Quraysh sent two men, Al-Nadr ibn Al-Hartih and ‘Uqbah ibn abi Mu’ayt, to the Jewish scholars of Madinah. The Quraysh told these two men to ask the Jews about Muhammad (saw), his characteristics and to inform them about some of his teachings because they knew more about Prophets since they were people of the book. So they arrived in Madinah and told the Rabbis about Muhammad (saw), about his characteristics, his message and his teachings. They said ask him three questions; if he answers them correctly then he is a prophet and a messenger. If he doesn’t answer them then he is a fake.

  • سلوه عن ثلاث، فإن أخبركم بهن فهو نبي و إن لم يفعل فالرجل متقول

Ask him about the young men who left their city in the distant past and what happened to them, because this is a unique event. Ask him about the person who traveled the East and the West and what happened to him. Ask him about the spirit and what it is.

So they came back and posed these three questions to the Prophet ﷺ. The Prophet ﷺ told them that he would reply to them the next day expecting Allah ﷻ to send down revelation, but he forgot to say inshAllah. Allah ﷻ didn’t send down any revelation for the next fifteen days (one narration says 3) and the Quraysh began to assume that he didn’t know the answers and that his claims to prophethood were false. After 15 days Allah ﷻ revealed the entire Surah and reminded the Prophet ﷺ to always say InshAllah.

This is the fourth story mentioned in the Surah after the story of the people of the cave, the owner of the two gardens and the story of Musa (as) and Khidr. Allah ﷻ introduces the story by saying,

Verse 83: They ask you about Dhul-Qarnain. Say, “I shall now recite to you an account of him.”

Meaning the Quraysh asked you about Dhul Qarnain after consulting with the Jews of Madinah so tell them you will now recite some of his story to them that will answer their question.

Who was Dhul Qarnain?

The Quran doesn’t tell us the exact identity of Dhul Qarnain, why he was given that name, and what time period he lived in or the exact location of his travels and rule. All these details are extra and unnecessary and immaterial; no aspect of our belief or action depends on knowing these details. However, the commentators do get into discussions regarding these details in an attempt to present historical facts. So we’ll go through a brief discussion about who he was and his time period.

Some historical narratives mention that there were four people who ruled over the entire known world of their respective times, 2 believers and 2 non-believers. Throughout history, there have been a few people who were given the name Dhul Qarnain and interestingly they all had the title Alexander as well. Some people held the opinion that the Dhul Qarnain mentioned in the Quran is the famous Alexander the Great, the Greek who had Aristotle as his teacher. Although he fits the description of having ruled the East and the West he can’t be the Dhul Qarnain mentioned in the Quran because he was a non-believer. This is the conclusion of ibn Kathīr.

According to ibn Kathīr, Dhul Qarnain lived during the time period of Ibrahim (as) and he also mentions that Khidr was his minister. Other researchers are of the opinion that the Dhul Qarnain mentioned in the Quran is the ancient Persian king Cyrus the Great. In modern times this theory has been given more weight because of supporting evidence. As for the name Dhul Qarnain, it literally means “the person with two horns”. The name is due to his having reached the two ‘Horns’ of the Sun, east and west, where it rises and where it sets” during his journey. The following is what the Quran tells us about him.

Verse 84: Surely, We gave him power on earth and gave him means to (have) everything (he needs).

Meaning, Allah subḥānahu wa ta'āla (glorified and exalted be He) gave him all the material instruments and resources, knowledge, insight, and experience needed to be an effective ruler. Allah gave him everything he needed to maintain just rule, establish peace and extend his area of influence.

Verse 85-86: So he followed a course until when he reached the point of sunset, he found it setting into a murky spring, and found a people near it. We said, “O Dhul-Qarnain, either punish them or treat them well.”

He traveled towards the West until he reached where the sun sets, to the extreme west beyond which there was only an Ocean, which was most likely the Atlantic. There he found the sun setting into dark, muddy spring, meaning that it looked as if the sun were setting into the Sea. Depending on our own geographic location the sun seems to set into different places within the horizon. For example, from our perspective sometimes it looks like the sun is setting into the ocean, or behind a mountain or into the sand.

At this location, there was also a nation of disbelievers. So Allah subḥānahu wa ta'āla (glorified and exalted be He) told him through Ilham (inspiration) that he has a choice. He can either punish them for their disbelief or he could deal with them kindly, invite them to the truth and teach them. Then reward those who believe and punish those who choose to disbelieve. He chose to invite them to belief first and then reward the believers and punish the non-believers.

Verse 87-88: He said, “As for him who does wrong, we shall punish him, then he will be sent back to his Lord, and He will punish him with severe punishment. As for the one who believes and acts righteously, he will have the best (life) as reward, and we shall speak to him politely in our directions.”

This is an expression of his justice; Dhul Qarnain was a just ruler who ruled according to the dictates of faith, belief, and righteousness. Those who were presented with the truth, Islam, and then chose to consciously reject it would be punished in this world and then Allah will punish them in the next. And as for those who accept Islam, who affirm faith in Allah, His prophets and the last day and do righteous deeds will be rewarded. When those who do well in the community, pursuing a fair line of action in all their pursuits, receive a good reward for their actions, and when the unjust and oppressors receive a fair punishment and humiliation, then the whole community is motivated to follow the line of goodness. But when matters go wrong, and the unjust, oppressor and corrupt people are the ones who enjoy favor with the ruler, while those who are good and fair are persecuted, then the ruler’s power becomes no more than a tool of corruption and misery for the whole community. Nothing remains fair. The whole society sinks into chaos. He established peace and justice and this location and then decided to travel towards the East.

Verse 89-90: Thereafter, he followed a course until when he reached the point of sunrise; he found it rising over a people for whom We did not make any shelter against it.

Then he travelled towards the East and there he found a group of people who were not used to the ways of advanced people. They didn’t have homes or shelter or clothes to protect against the sun. These people were also non-believers so he dealt with them in the same way as he dealt with the previous people. He employed the same policy of fairness and justice and building a society on faith.

Verse 91: Thus it was, and Our knowledge fully comprehends whatever (wealth and equipment) he had with him.

Ibn Kathīr writes that the early commentators Mujahid and As-Suddi said, “This means that Allah knew everything about him and his army, and nothing was hidden from Him, even though they came from so many different nations and lands. For, ﴿لاَ يَخْفَى عَلَيْهِ شَىْءٌ فِي الاٌّرْضِ وَلاَ فِى السَّمَآءِ﴾ truly nothing is hidden from Allah in the Earth and in the heaven. After establishing justice and peace he decided to move north.

Verse 92-93: Thereafter he followed a course until he reached between the two mountains, he found by them a people who were almost unable to understand anything said.

Then he traveled towards the North until he reached a point between two mountains. There he found a nation of people who were barely able to understand what he was saying because of their foreign language. They said to him through a translator or through some other means.

Verse 94: They said, “O Dhul-Qarnain, the (tribes of) Ya’jūj and Ma’jūj (Gog and Magog) are mischief-makers on the earth. So, should we assign a payment for you on condition that you make a barrier between us and them?”

These people recognized that Dhul Qarnain was a fair and just ruler so they asked him for help against the menace of Ya’jūj and Ma’jūj. Ya’jūj and Ma’jūj is the name of a tribe of people. There’s a lot of speculation regarding who exactly they are and what area or region they’re from, but nothing can be said with certainty. They complained to Dhul Qarnain saying that they spread mischief and corruption in our lands by killing and destruction. If we pay you some money will you build a barrier between them and us to prevent them from reaching our town?

Verse 95: He said, “What my Lord has (already) given in my control is better (for me than the payment you are offering to me), so help me (only) with strength, and I shall make a barrier between you and them.

Basically, he told them that he doesn’t need their money, but he will need their help. Meaning, Allah ﷻ had given him such great wealth and power that he had no need of what they could offer him. He would provide this service simply for the sake of righteousness and doing good.

Verse 96: Bring me big pieces of iron.” (They proceeded accordingly) until when he leveled (the gap) between the two cliffs, he said, “Blow.” (They complied) until when he made it (like) fire, he said, “Bring me molten copper, and I will pour it upon this.”

So they brought pieces of iron and filled the space between the two mountains with it. Then they made this iron really hot and poured molten copper over it making a huge metal structure.

Verse 97: So they (Ya’jūj and Ma’jūj) were not able to climb it, nor were they able to make a hole in it.

They weren’t able to climb it because of its height nor were they able to make a hole in it because of its depth and strength. After building this giant barrier Dhul Qarnain said,

Verse 98: He said, “This is a mercy from my Lord. Then, when the promise of my Lord will come, He will make it leveled to the ground. The promise of my Lord is true.”

Meaning his ability to build such a strong and impenetrable barrier was a mercy from Allah ﷻ; it had nothing to do with his own strength or ability. The “promise of my Lord” is referring to the onset of the events that will lead to the Hour; the Day of Judgment. This includes the trials of Dajjāl and the return of ‘Isa 'alayhi'l-salām (peace be upon him). One of these events will be that the barrier will crumble to dust and Ya’jūj and Ma’jūj will wreak havoc across the Earth. And once their barrier is opened and they’re let loose they will descend from every elevation, attacking humanity from every single corner and angle. They will come rushing down the mountains in huge groups like waves crashing down upon the people while destroying and killing everything in sight.

There are many sings of the Day of Judgment mentioned in the Quran and Ahādīth of the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him). Some of them are minor and some of them are major. Some of them will happen further away from the Day of Judgment and others will happen very close to the Day of Judgment. For example, the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) being appointed the last and final Messenger is one of the signs that the Day of Judgment is near. As the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) told us, “I and the Last Hour have been sent like this and (he while doing it) joined the forefinger with the middle finger.”

  • عَنْ أَنَسٍ، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏ “‏ بُعِثْتُ أَنَا وَالسَّاعَةُ كَهَاتَيْنِ ‏”‏ ‏.‏ قَالَ وَضَمَّ السَّبَّابَةَ وَالْوُسْطَى ‏.

Hudhaifah raḍyAllāhu 'anhu (may Allāh be pleased with him) narrated that once the Companions were sitting together in the middle of a discussion and the Prophet (saw) came and asked what they were talking about. They said they were talking about the Day of Resurrection. The Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) said, “Indeed the Hour will not come until you see 10 signs before it.” He mentioned the smoke, Dajjal, the beast, the rising of the sun from the west, the return of ‘Isa ibn Maryam (as), Ya’jūj and Ma’jūj and three land-slides (sink holes); one in the East, one in the West and one in the Arabian Peninsula, at the end of which fire would burn forth from Yemen, and would drive people to the place of their assembly.”

Two of the greatest trials, greatest fitnahs, this Ummah will face before the Day of Resurrection is the fitnah of Dajjal and the attack of Ya’jūj and Ma’jūj. Both of these are major signs of the Day of Judgment and will happen very close to each other. There’s a very lengthy hadīth recorded in Sahīh Muslim narrated by Al-Nawwās ibn Sam‘ān raḍyAllāhu 'anhu (may Allāh be pleased with him) that gives the details of these two specific trials, meaning the trial of Dajjal and Ya’jūj and Ma’jūj. Basically, the narration tells us about the details of the fitnah of Dajjal; his description, how long he will stay and how exactly he’s going to test us. He will stay in this world for a period of forty days; but the first day will be equivalent to one year, the second day to one month and the rest of the days will be normal. He will move extremely swiftly across the Earth spreading his mischief and asking people to believe in him. He will continue to misguide and test people until ‘Isa (as) is sent back to this world. ‘Isa (as) will search for him until he catches up with him at the eastern gate of Ludd, located in Palestine, where he will kill him.

Allah subḥānahu wa ta'āla (glorified and exalted be He) will then reveal to him, “I have brought forth from amongst My creatures people against whom none will be able to fight. Take My servants safely to mount (Tūr).” Then Allah will send Ya’jūj and Ma’jūj, as Allah says: “And they, from every elevation, will descend.”

Another narration from Abu Sa’eed Al-Khudri raḍyAllāhu 'anhu (may Allāh be pleased with him) describes what they will do when they descend upon the people. They will be seen coming down from the mountains like waves of people overwhelming humanity, killing and destroying everything in sight. ‘Isa (as) along with his companions will take refuge on Mount Tūr and the other Muslims will retreat to their own cities and strongholds. They (Ya’jūj and Ma’jūj) will drink all the water of the land until some of them will pass a river and drink it dry, then those who come after them will pass by that place and will say, “There used to be water here once.” Then there will be no one left except those who are in their strongholds and cities. Then one of them will say, “We have defeated the people of the earth; now the people of heaven are left.” One of them will shake his spear and hurl it into the sky, and it will come back stained with blood, as a test and a trial for them.

The narration of Al-Nawwās tells us that while this is happening, ‘Isa (as) and his companions will turn to Allah asking him to remove their distress. Allah subḥānahu wa ta'āla (glorified and exalted be He) will answer their prayer and send an epidemic that will completely wipe Ya’jūj and Ma’jūj out. Allah will send some sort of insect that will attack their necks, and in the morning they will all perish as one. Then `Isa and his companions will come down and they will not find a single spot on earth that is free from their putrefaction and stench. Then `Isa and his companions will again beseech Allah, and He will send birds with necks like those of Bactrian camels, and they will carry them and throw them wherever Allah wills. Then Allah subḥānahu wa ta'āla (glorified and exalted be He) will send rain continuously for forty days to cleanse and purify the earth. The earth will be washed clean until it looks like a mirror. Then it will be said to the earth: bring forth your fruit and restore your blessing. On that day a group of people will be able to eat from one pomegranate and seek shade under its skin, and everything will be blessed. A camel will give so much milk that it will be sufficient for a whole group of people, and a cow will give so much milk that it will be sufficient for a whole clan, and a sheep will be sufficient for an entire household. (This period of extraordinary peace, protection, and blessings will last for forty years) At that time Allah will send a pleasant wind which will reach beneath their armpits and will take the soul of every Muslim — or every believer — and there will be left only the most evil of people who will commit fornication like mules, and then the Hour will come upon them.”

From other narrations, we learn that Ya’jūj and Ma’jūj have already made a hole in their wall. Zainab bint Jahash raḍyAllāhu 'anhu (may Allāh be pleased with him) narrated that once the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) woke up from sleep saying, “There is no being worthy of worship except Allah; there is a destruction in store for Arabia because of turmoil which is at hand, the barrier of Gog and Magog has opened so much. And Sufyan made a sign of ten with the help of his hand (in order to indicate the width of the gap) and I said: Allah’s Messenger, would we perish in spite of the fact that there would be good people amongst us? Thereupon he said: Of course, but only when the evil predominates.”

  • عَنْ زَيْنَبَ بِنْتِ جَحْشٍ، أَنَّ النَّبِيَّ صلى الله عليه وسلم اسْتَيْقَظَ مِنْ نَوْمِهِ وَهُوَ يَقُولُ ‏”‏ لاَ إِلَهَ إِلاَّ اللَّهُ وَيْلٌ لِلْعَرَبِ مِنْ شَرٍّ قَدِ اقْتَرَبَ فُتِحَ الْيَوْمَ مِنْ رَدْمِ يَأْجُوجَ وَمَأْجُوجَ مِثْلُ هَذِهِ ‏”‏ ‏.‏ وَعَقَدَ سُفْيَانُ بِيَدِهِ عَشَرَةً ‏.‏ قُلْتُ يَا رَسُولَ اللَّهِ أَنَهْلِكُ وَفِينَا الصَّالِحُونَ قَالَ ‏”‏ نَعَمْ إِذَا كَثُرَ الْخَبَثُ ‏”‏ ‏.

In a narration recorded in Tirmidhi Abu Hurairah raḍyAllāhu 'anhu (may Allāh be pleased with him) narrated that the Prophet (saw) said: Ya’jūj and Ma’jūj continue digging through the wall built by Dhul Qarnain. Every day the dig so much that they reach the farthest part of the iron wall. They’re so close that light from the other side is almost visible. But at that point, they stop digging and decide that they will complete the task the following day. However, Allah subḥānahu wa ta'āla (glorified and exalted be He) makes the wall just as thick and strong as it was before so when they come back they have to start all over again. This cycle of digging and re-building will continue as long as Allah wills. Then one day when it has been decreed for them to be released they will dig all the way to the end and say, “If Allah wills we will cross it tomorrow. So when they return the next day they will find the wall just as they left it and break through wreaking havoc on the Earth.

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Lesson 11 From Surah Al-Kahf

Tafsir Verses 72-81

Shaykh Furhan Zubairi

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Alhamdulillah last session we were able to explore the meanings and lessons of verses 60-70. InshAllah, we’ll try our best to cover the meanings of verse 71-82. As we learned in the last session, this passage of the Surah deals with a very unique and interesting episode from the life of Musa 'alayhi'l-salām (peace be upon him). It’s the story of his encounter and journey with a man of God known as Khidr or Khadir. We reached the point in the story where Musa 'alayhi'l-salām (peace be upon him) finally finds Khidr and asks with the utmost humility and respect to allow him to be his student. This highlights Musa’s 'alayhi'l-salām (peace be upon him) sincerity in seeking knowledge, his lack of pride and his willingness to humble himself in front of Khidr despite his own status as a Prophet.

But Khidr initially declined his request telling him, “Truly you will not be able to bear patiently with me. And how can you be patient with that which you have no knowledge?” Khidr recognized that he would do things that Musa 'alayhi'l-salām (peace be upon him) would find to be illogical, irrational and even impermissible. Things that on the surface level seem to be horrible and despicable. Musa 'alayhi'l-salām (peace be upon him) was sent as a Prophet of Divine Law, while Khidr had been entrusted with some unique knowledge and actions that seemed to be contradictory to that law. So he explained to Musa 'alayhi'l-salām (peace be upon him) that he wouldn’t be able to be patient with him and his actions. But Musa 'alayhi'l-salām (peace be upon him) was extremely eager to learn. He resolved to be patient and obedient while relying upon the will of Allah ﷻ.

He tells Khidr, “You will find me patient, if Allah wills, and I shall not disobey you in any matter.” Khidr finally gave in and both of them set off on their way. This is where we’ll pick up the story again. Allah ﷻ says,

Verse 71: So they both went on till, when they had embarked upon a ship, he made a hole in it. He said, “Have you made a hole in it to drown its people? Certainly, you have done a grave thing.”

They set out walking together along the shore looking for a ship to ride. As they were walking a ship of sailors passed by them and Khidr asked for a ride. The sailors knew Khidr so they let both him and Musa 'alayhi'l-salām (peace be upon him) come on board without any charge. After traveling for a while Khidr got up and pulled out one of the planks from the bottom of the ship using an ax making a hole in it. This placed everyone on the ship in danger of drowning. Obviously, this seemingly absurd and cruel behavior surprised Musa 'alayhi'l-salām (peace be upon him). He was literally in shock. He couldn’t understand why Khidr would do such a thing to someone who helped him out. This went against his moral compass of what’s right and wrong. Musa 'alayhi'l-salām (peace be upon him) forgot about the conditions of his teacher and objected. These people gave us a free ride and you’re pulling a plank to drown their ship. You’ve done something bad. “Have you made a hole in it to drown its people? Certainly, you have done a grave thing.” Khidr then reminded him gently with patience.

Verse 72: He said, “Did I not say that you can never bear with me patiently?”

Didn’t I tell you that you wouldn’t be able to be patient with me and my actions? The way he says this shows that he was willing to overlook and tolerate Musa’s (as) impatience. Musa (as) felt a sense of regret and apologized to Khidr telling him that he completely forgot about his deal.

Verse 73: He (Musa) said, “Do not hold me responsible for what I forgot, and do not make my course too difficult for me.”

Basically he apologized. He said please don’t hold me responsible for what I forgot and allow me to continue travelling in your company. While telling the story the Prophet ﷺ says, “the first (question) was out of forgetfulness. While this conversation was taking place a bird came and sat on the side of the boat and took a sip of water from the ocean. Khidr said to Musa, ‘my knowledge and yours combined in comparison to the knowledge of Allah is like the sip of water compared to the ocean.’” Khidr accepting his apology and they continued travelling on their way.

Verse 74: So, they moved ahead until when they met a boy, he killed him (the boy). He (Musa) said, “Did you kill an innocent soul while he did not kill anyone? You have committed a heinous act indeed.”

“So they continued…” They both got off the ship and started walking along the shore until they came across a young boy playing with his friends. Khidr went up to this young boy and killed him by either strangling him to death or striking him on his head. This was too much for Musa (as) to handle. He objected even more vehemently. How can he kill an innocent young boy for no reason whatsoever? To Musa (as) this seemed absolutely absurd, cruel and unjustified. It was too much for him to tolerate patiently despite his promise not to question anything that he saw. So he said, How can you kill a pure innocent child for no reason whatsoever? You have done something unjustified and have committed a heinous act. Once again Khidr reminds him of the condition that he made and the promise that Musa (as) had given.

Verse 75: He said, “Did I not tell you that you can never bear with me patiently?”

Didn’t I warn you that you wouldn’t be able to handle what I would do? Didn’t I tell you that you wouldn’t be able to remain silent when I do certain things? In this reminder, Khidr added the word “laka” to show that this time his reminder is more severe and clearer. The first time someone forgets and makes a mistake it’s overlooked. The second time it’s also overlooked but with a sense of hesitation. Musa 'alayhi'l-salām (peace be upon him) again feels a sense of regret for breaking his word and not sticking to the conditions of Khidr. He’s now done this twice so he apologizes by saying,

Verse 76: He said, “If I ask you about something after this, do not keep me in your company. You have had enough excuses from me.”

Musa 'alayhi'l-salām (peace be upon him)(as) again apologizes but this time gives himself one last chance. He said if he questions Khidr one more time then Khidr can choose to part ways with him. Once again Khidr accepts his apology and they set off on their way. After commenting on this part ibn Kathīr narrates a hadīth from the Prophet ﷺ. He writes, “Ibn Jarir narrated from Ibn `Abbas that Ubayy bin Ka`b said: “Whenever the Prophet ﷺ mentioned anyone, he would pray for himself first. One day he said:

  • «رَحْمَةُ اللهِ عَلَيْنَا وَعَلَى مُوسَى لَوْ لَبِثَ مَعَ صَاحِبِهِ لَأَبْصَرَ الْعَجَبَ، وَلَكِنَّهُ قَالَ:
  • ﴿إِن سَأَلْتُكَ عَن شَىْءٍ بَعْدَهَا فَلاَ تُصَاحِبْنِى قَدْ بَلَغْتَ مِن لَّدُنِّى عُذْراً﴾»

May the mercy of Allah be upon us and upon Musa. If he had stayed with his companion he would have seen wonders, but he said, (`If I ask you anything after this, keep me not in your company, you have received an excuse from me.’))” That brings us to the third and last adventure they had together.

Verse 77: Then, they moved on until they came to the people of a town and sought food from them. But they refused to show them any hospitality. Then, they found there a wall that was about to fall down. So he (Khidr) set it right. He (Musa) said, “If you wished, you could have charged a fee for this.”

Musa 'alayhi'l-salām (peace be upon him) and Khidr continued traveling until they came upon the people of a town that most commentators identify as the ancient city of Antioch. Being tired and hungry they asked them for some food but they refused to give them any or show them any hospitality whatsoever. As they were leaving the city they came across a wall that was about to fall down. Khidr stopped by it and repaired it. Now, this situation is also bizarre; Khidr is a complete stranger in a town that refused to give them food or host them yet he still stops and fixes their wall for nothing in return. Musa 'alayhi'l-salām (peace be upon him) finds the situation full of irony. Why should a stranger exert so much effort in rebuilding a wall in a town where they were denied even a little food and all hospitality? He should have at least demanded some money for his labor and then they could have bought some food to eat.

Musa 'alayhi'l-salām (peace be upon him) couldn’t hold himself so he objected, “If you wished, you could have charged a fee for this.” And that was the end of their relationship. Khidr responded,

Verse 78: He said, “This is the parting between me and you. I shall inform you of the meaning of that which you were unable to bear with patiently.”

Meaning, this is the end of our relationship and this is where we’ll part ways. But before we go our separate ways I’ll explain to you the wisdom and hidden meaning behind everything I did. Up till this point in the story, we’ve probably been just as impatient as Musa 'alayhi'l-salām (peace be upon him); we have no clue why Khidr did the things he did. But he then explains everything is detail; why he pulled a plank out of the bottom the ship, why he killed an innocent child and why he rebuilt the wall without taking anything in return.

Verse 79: As for the ship, it belonged to some poor people who worked at sea. I wanted to damage it, for just beyond them was a king who was seizing every ship by force.

Khidr is explained that his act of damaging the ship was, in reality, a means of saving it. It comes in a narration that these poor people were ten brothers, 5 of them were handicapped while the other five worked. The ship was their only source of income. The king was a cruel, tyrannical oppressor who would take ships by force. The damage done to the ship made it undesirable for the king and ultimately saved it for its owners. Had it been seaworthy, it would certainly have been confiscated by the tyrannical king. Perpetrating some small damage to the boat saved it from the greater harm and ruinous injustice which was certain to take place without it. Hence, causing such damage was a good and kindly action. So damaging the ship actually turned out to be a good thing.

Verses 80-81: And as for the young boy, his parents were believers and we feared that he would make them suffer much through rebellion and disbelief. So we desired that their Lord give them in exchange one who is better than him in purity, and nearer to mercy.

Although the young child seemed to be pure and innocent in reality the seeds of disbelief and wickedness were entrenched in his heart. If he had grown up he would have been a source of grief and sorrow for his parents who were believers. Their love for this child would have led them towards evil and wickedness as well. They would suffer because of the rebellion and disbelief. So Allah told Khidr to kill this boy to spare them that grief and to replace him with a child that would be better and more dutiful. Now obviously the parents weren’t aware of this at this time so to them this was a huge loss and tragedy. They weren’t aware of the future difficulties that they were saved from by his death.

Qatādah said, “His parents rejoiced when he was born and grieved for him when he was killed. If he had stayed alive, he would have been the cause of their doom. So let a man be content with the decree of Allah, for the decree of Allah for the believer, if he dislikes it, is better for him than if He were to decree something that he likes for him.” That’s why in connection to these verses ibn Kathīr رحمهم الله quotes the hadīth, “Allah does not decree anything for a believer, save that it is better for him.”

  • «لَا يَقْضِي اللهُ لِلْمُؤْمِنِ مِنْ قَضَاءٍ إِلَّا كَانَ خَيْرًا لَه»

It is mentioned in a narration that the parents were blessed with a pious daughter who gave birth to a Prophet. So the murder of this child actually turned out to be something good in the long run.

Verse 82: And as for the wall, it belonged to two orphan boys in the city, and beneath it was a treasure belonging to them. Their father was righteous, and your Lord desired that they should reach their maturity and extract their treasure, as a mercy from your Lord. And I didn’t do this upon my own command. This is the meaning of that which you couldn’t bear with patiently.

Khidr explained to Musa 'alayhi'l-salām (peace be upon him) that the wall that was about to fall that he rebuilt was covering a treasure that belonged to two orphan boys. If the wall had fallen down the treasure would be exposed and the orphan children would’ve been deprived of their wealth. By rebuilding the wall Khidr made it possible for them to access their treasure when they grew up. This was done partially because their father was a righteous and pious man. Khidr then explains to Musa 'alayhi'l-salām (peace be upon him) that he didn’t do any of these things based on his own accord or understanding. Rather he did them according to the Divine command, decree, and will of Allah ﷻ. “And I didn’t do this upon my own command.” He concludes by saying, “This is the meaning of that which you couldn’t bear with patiently.” Meaning, this is the explanation of my actions that you didn’t understand and weren’t able to be patient with.

Lessons:

1) One of the most powerful and profound lessons we learn from this entire episode is that oftentimes a tragedy is a blessing in disguise. Everything that happens in this world, whether good or bad, happens according to the Divine will and decree of Allah ﷻ. There’s some deep divine wisdom behind every single thing that happens in this world. When something good happens we recognize it as a blessing. For example, if we get a good job, get a raise at work, purchase a new car or are blessed with the birth of a child. All of recognize this as something positive. On the other hand whenever we face setbacks, difficulties, hardships and tragedies we tend to lose patience.

This incident is teaching us that difficulties, tests, trials, and hardships are oftentimes blessing in disguise. The first thing to understand is that Allah isn’t sending these difficulties our way to break us or destroy us. Rather he’s sending them our way to test our patience and faith, as a source of mercy and a reminder. As a way of nurturing and training us. He’s reminding us to turn back to Him, to hold on to our faith, to be steadfast, patient, strong, and to persevere. When we’re struggling and going through difficult times we shouldn’t assume that somehow Allah is displeased with us. Similarly, when we’re comfortable and enjoying life we shouldn’t assume that Allah is pleased with us. The opposite can be true. The Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) said,

  • « إِذَا أَرَادَ اللَّهُ بِعَبْدِهِ الْخَيْرَ عَجَّلَ لَهُالْعُقُوبَةَ فِى الدُّنْيَا وَإِذَا أَرَادَ اللَّهُ بِعَبْدِهِ الشَّرَّأَمْسَكَ عَنْهُ بِذَنْبِهِ حَتَّى يُوَفَّى بِهِ يَوْمَ الْقِيَامَةِ

“If Allah wants good for his servant, He hurries on His punishment in this world, and if He wills ill for a servant, he holds back punishing him for his sin so He can give it to him in full on the Day of Resurrection.”

Everything we face in this world is actually a source of blessing for us. The Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) said:

  • «مَا يُصِيبُ المُسْلِمَ مِنْ نَصَبٍ،وَلاَ وَصَبٍ، وَلاَ هَمِّ، وَلاَ حُزْنٍ، وَلاَ أَذًى، وَلاَ غَمِّ، حَتَّىالشَّوْكَةِ يُشَاكُهَا؛ إِلاَّ كَفَّرَ الله بِهَا مِنْ خَطَايَاهُ»

“No fatigue, illness, anxiety, sorrow, harm or sadness afflicts any Muslim, even to the extent of a thorn pricking him, without Allah wiping out his sins by it.”

Allah subḥānahu wa ta'āla (glorified and exalted be He) tells us that the main tool, the key to deal with the world and all the problems it contains is through patience and turning towards Him. When we’re dealing with our problems we should turn to Allah. We should make dhikr, read Quran, spend time in prayer and reflection and try to be around good company. We should try to focus our attention, our spiritual and emotional energy on our relationship with Allah instead of our problem. By doing so we’ll find peace and comfort. True contentment. Part of patience is recognizing that whatever we’re going through is something that we can handle. Whatever we’re going through will not last forever. That’s why throughout the Quran whenever Allah subḥānahu wa ta'āla (glorified and exalted be He) consoles and comforts the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) He reminds him to be patient and to turn to him. “So be patient over what they say and exalt [Allah] with praise of your Lord.” (20:130) “So be patient. Indeed, the promise of Allah is truth.” (30:60) “So be patient, [O Muhammad], over what they say and exalt [Allah] with praise of your Lord before the rising of the sun and before its setting.” (50:39)

2) Being content with the Divine decree of Allah ﷻ.

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Lesson 10 From Surah Al-Kahf

Shaykh Furhan Zubairi

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Alhamdulillah last week we were able to explore the meanings of verses 54-59. InshAllah tonight we’ll explore the meanings and lessons of verses 60-70. In this set of verses, Allah ﷻ relates a very unique and interesting story about Musa (as) and his encounter and journey with a man of God known as Khidr or Khadir. Interestingly this story is not told or hinted at anywhere else in the Qur’ān. Similarly this is the only account of Musa (as) in the Qur’ān that doesn’t also have some reference in the Biblical text. This is the third story mentioned in the Surah after the story of the people of the cave and the owner of the two gardens.

Now the Surah itself relates a few events from this story but doesn’t provide all the fine details. For example, it doesn’t mention exactly where this story took place. Nor does it tell us when exactly it took place. So we don’t know if it took place when Musa (as) was still in Egypt, or after he escaped from Fir’awn and his army or even later on. The Qur’ānic narrative also doesn’t mention the name of the individual who Musa (as) sent out to meet. It doesn’t mention who he was, where he was from and whether he was a prophet, scholar or an ascetic. Allah ﷻ simply describes him as “a servant from amongst Our servants”.

One of the reasons why all of these details are left out is because they’re not that important. They actually take away from the main purpose, objective and lessons of the story. We’re supposed to focus on what lessons, morals, and guidance we can derive from these incidents and not worry about the minute detail. However, a more detailed version of this story is found in a hadith recorded in both Sahih Bukhari and Muslim narrated by Ubay ibn Ka’b raḍyAllāhu 'anhu (may Allāh be pleased with him).

Ubay ibn Ka’b raḍyAllāhu 'anhu (may Allāh be pleased with him) narrated that the Prophet ﷺ said: Musa 'alayhi'l-salām (peace be upon him) was making a speech to the Children of Israel when he was asked which person had been endowed with the most knowledge. Meaning he was asked, “Who is the most knowledgeable person?” Since Musa 'alayhi'l-salām (peace be upon him) wasn’t aware of anyone who was more knowledgeable than him he said, ‘I am’. Even though he was right, Allah ﷻ didn’t like his answer. The situation demanded that he say Allah knows best. Allah ﷻ has a unique way of teaching and training those close to Him. That is why Allah ﷻ gently reprimanded him for his answer and revealed to him that there is a servant of his at the meeting point of the two seas (the Indian Ocean and the Red Sea) who is more knowledgeable than him. This doesn’t mean that Khidr had a higher station than Musa 'alayhi'l-salām (peace be upon him). What it means is that he had a special field of knowledge given to him that Musa didn’t have.

Musa had an intense desire to seek knowledge. So he asked Allah ﷻ, ‘How can I find him?’ Allah ﷻ told him to cook a fish, place it in a basket and head towards the meeting point of the two seas. The place where you lose fish is the place where you will find Khidr. So Musa 'alayhi'l-salām (peace be upon him) set out with his servant/student Yusha’ ibn Nun, who in English is Joshua. This is where Allah ﷻ starts the story in the Quran.

Verse 60: And when Musa said to his servant, “I shall continue on till I reach the junction of the two seas, even if I journey for a long time.”

Musa 'alayhi'l-salām (peace be upon him) was instructed by Allah to travel to the meeting point or junction of the two seas and that is where he will find Khidr, the one who is more knowledgeable than him. So Musa 'alayhi'l-salām (peace be upon him) in his determination said that he will continue traveling till he reaches this junction even if it takes him a long time. There’s a lot of discussion amongst the commentators regarding the exact location of the junction of the two seas. Some mention it’s referring to the point where the fresh water of rivers meets the salt water of the seas. Others mention that it’s the meeting point between the Indian Ocean and the Red Sea. The actual geographical location is ultimately immaterial to the story; it doesn’t really matter. The narration mentions that they continued to travel until they reached a large rock where they decided to rest for a while. Both of them fell asleep. As they were sleeping, all of a sudden, the fish moved, fell out of the basket and into the ocean. Allah subḥānahu wa ta'āla (glorified and exalted be He) stopped the flow of water around the fish forming a tunnel around it allowing it to swim.

Verse 61: Then when they reached the junction of the two, they forgot their fish, and it made its way to the sea, burrowing away.

Yushā’ witnessed this extraordinary event. He saw the fish make its way into the sea and burrow away. Meaning, a tunnel was formed around it allowing it to swim away. When Musa 'alayhi'l-salām (peace be upon him) woke up he forgot to tell him and they continued on their journey. They traveled for another day and night. After traveling for another day and night Musa finally felt hungry.

Verse 62: Then when they had passed beyond, he said to his servant, “Bring us our meal. We have certainly met with weariness on this journey of ours.”

They had passed the meeting point of the two seas, which is where they decided to rest and where the fish escaped from the basket. So when he finally felt hungry he asked Yushā’ to take out the fish that they had prepared to eat. In the narration, the Prophet ﷺ says, “Musa didn’t feel any fatigue until he passed the place Allah subḥānahu wa ta'āla (glorified and exalted be He)informed him of. When Musa asked for food that is when Yusha’ remembered what had happened to the fish.

Verse 63: He said, “Did you see? When we took refuge at the rock, indeed I forgot the fish – and nothing made me forget to mention it except Shaytān – and it made its way to the sea in a wondrous manner!”

He told Musa (as) that while they were resting at the rock the fish miraculously came back to life and made its way into the ocean. And that he completely forgot to tell him and that Shaytān made him forget. When Musa (as) heard this he remarked,

Verse 64: He said, “That is what we were seeking!” So they turned back, retracing their steps.

He immediately realized that the place where the fish was lost to the sea was exactly the place where he would meet the servant of Allah more knowledgeable than him. So they turned back retracing their steps back to that rock.

Verse 65: There they found a servant from among Our servants who We had granted mercy from Us and whom We had taught knowledge from Our presence.

When they returned to that rock they found a man lying there covered in a white sheet. Musa (as) greeted him with Salam startling Khidr who replied, “Where is this salam coming from in this land? Who are you?” He replied, “Musa.” Khidr asked, “Musa Bani Israel?” He answered, “Yes.” The servant from among our servants is identified by all commentators as Khidr or Al-Khadir, which is translated as the Green One. It’s mentioned that wherever he prayed or stood everything around him would become green. There’s a huge discussion regarding his status as well; was he a prophet, a messenger or simply a righteous servant of Allah? What we do know with absolutely certainty is exactly what the Qur’ān tells us. He was a righteous servant who was granted unique divine mercy and was given a special type of knowledge from Allah ﷻ. Some of the commentators mention that “rahmah” is referring to the fact that he was a wali; a very devout and close servant of Allah. The knowledge from Allah is knowledge from the unseen that he taught to Khidr. It’s an understanding of the divine wisdom and reason behind the occurrence of certain events.

Verse 66: Musa said to him, “May I follow you so that you can teach me some of that which you have been taught of sound judgment?”

Musa (as) asked him with the utmost respect and humility to allow him to be his student. This form of questioning, this request is full of humility. Musa made himself a follower of Khidr, asked for permission and admitted his ignorance regarding the knowledge that Khidr had. Khidr responded to his request as Allah ﷻ tells us,

Verses 67-68: He said, “Truly you will not be able to bear patiently with me. And how can you be patient with that which you have no knowledge?

Khidr recognized that he would do things that Musa (as) would find to be illogical, irrational and even impermissible. Things that on the surface level seem to be horrible and despicable. So he explained to Musa (as) that he wouldn’t be able to be patient with him and his actions. He explained to Musa (as), “O Musa! I have knowledge from Allah that you don’t have that he taught me. And you have some knowledge from Allah that he taught, which I don’t have.”

  • يا موسى، إني على علم من علم الله، لا تعلمه، علمنيه، و أنت على علم من علم الله علمكه، لا أعلمه.

But Musa (as) is extremely eager to learn. He resolves to be patient and obedient while relying upon the will of Allah ﷻ. He says,

Verse 69: He said, “You will find me patient, if Allah wills, and I shall not disobey you in any matter.”

Meaning, don’t worry, you’ll find me to be patient, if Allah wills, and I won’t disobey you or challenge you in any matter. This convinced Khidr to allow Musa (as) to accompany him as his student but with certain conditions.

Verse 70: He said, “If you will follow me, then don’t question me about anything until I mention it to you.”

Meaning, he told Musa (as) that if you follow me then you’re not allowed to ask me about anything or challenge anything I do until I allow you to do so. Musa (as) accepted this condition and then they both set out together. Now up till this point in the story, there are several important lessons that we can learn and derive.

1) Intellectual humility – Our knowledge regarding a specific topic or subject, our understanding of a certain issue or our expertise in a certain field shouldn’t make us proud and arrogant. It shouldn’t make us think that we’re better than anyone else. Rather it should make us humble; it should create a sense of gratitude and humility. We should express gratitude to the One who gave us that knowledge and should recognize that there’s much more that we don’t know. And that’s the lesson that Allah ﷻ taught Musa (as). When he was asked who is the most knowledgeable individual, Musa (as) based on his own understanding and station as a Prophet assumed that he was. So Allah ﷻ gently reprimanded him for his answer and revealed to him that there is a servant of his at the meeting point of the two seas (the Indian Ocean and the Red Sea) who is more knowledgeable than him.

No matter how advanced we become as human beings, no matter how many discoveries we make and how many inventions we create, our knowledge is still limited; it’s nothing compared to the infinite knowledge of Allah ﷻ. As Allah ﷻ tells us in the Qur’ān, “Over every possessor of knowledge is one [more] knowing.” Similarly, in one of the narrations, Khidr tells Musa 'alayhi'l-salām (peace be upon him), “My knowledge or your knowledge compared with the knowledge of Allah is nothing but the small amount of water the sparrow takes in its beak.” This is especially true for religious knowledge; the more we learn the more we should recognize that we don’t know. That’s why it’s important for us to not reject or disregard things that we don’t know or haven’t heard of. Just because we don’t know something, haven’t heard something or haven’t read something, doesn’t mean that it doesn’t exist. Also, learn how to say “I don’t know”. There’s a famous story of Imām Mālik …

2) The importance of seeking knowledge. Seeking knowledge is something that has to be done actively; it’s not a passive activity. knowledge isn’t something that’s going to come to us automatically. It’s something that requires us to put in work; it requires time, effort, wealth and sacrifice. And in order to seek knowledge, we’ll have to go through some difficulties. Seeking knowledge is a religious obligation upon us just like praying, fasting, paying zakah and performing Hajj. The Prophet ﷺ told us, “Seeking knowledge is an obligation upon every Muslim.” All the commentators agree that this is referring to knowledge of Allah; knowledge of the Qur’ān and Sunnah. That knowledge that brings us closer to Allah ﷻ. That’s why there are so many narrations from the Prophet ﷺ that encourage us to seek knowledge. Interestingly, this is the only story in the Qur’ān that talks about seeking knowledge and in it the student is required to go and look for the teacher. On a side, not the amount of knowledge we learn regarding our religion at homes or at Sunday schools is not enough. We need to have a systemized way of learning the fundamentals of our faith and religion and teaching it to our children.

3) Respecting the people of knowledge. This is another very important lesson we learn from this particular part of the story. Musa (as) is a Prophet, he’s kalīm Allah, the one who spoke directly with Allah ﷻ, yet he still treated Khidr with the utmost honor and respect. Knowledge itself has a very special status in Islam and because of its status, those who seek it and possess it have also been granted a special status. As the Prophet ﷺ told us, “The scholars are the heirs of the Prophets.” Humility is an essential characteristic that we as students must have to truly benefit from our teachers. In the hadith of the Messenger of God ﷺ, when the angel Jibrīl 'alayhi'l-salām (peace be upon him) came to ask the Prophet ﷺ about Islam, Imān, and Iḥsān, he is described as having, “put his knees against the knees [of the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him)] and placed his hands on his thighs.”[2] When the Companions used to sit with the Messenger of God ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him), they did not use to raise their heads up to him out of their reverence for him. It is reported on the authority of Anas raḍyAllāhu 'anhu (may Allāh be pleased with him), “If the Messenger of God ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) used to enter the mosque, none of us used to raise our heads except Abū Bakr and ʽUmar. They used to smile at him and he used to smile at them.”[3] It is also reported on the authority of ʽUbāda b. al-Ṣāmit that the Messenger of God ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) said regarding respecting scholars and honoring them, “He is not from my community who does not venerate our elders, have mercy on our youth, and know the rights of our scholars.”[4]

Disrespect of scholars and people of knowledge is actually a problem within our communities and has been for some time. People of the past used to say that the flesh of scholars is poisonous and the way of Allah with those who insult them is well-known. So whoever insults the scholar of this ummah by his tongue Allah will afflict him in this world by death of the heart. There are many other beneficial lessons that we can derive from this story that we’ll talk about next session after we complete the story itself.

4) Studying is an act of worship but it’s not the goal in and of itself. The goal is to attain guidance.

 

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