أَوْ يُصْبِحَ مَاؤُهَا غَوْرًا فَلَنْ تَسْتَطِيعَ لَهُ طَلَبًا (الكهف: 41).
وَأُحِيطَ بِثَمَرِهِ فَأَصْبَحَ يُقَلِّبُ كَفَّيْهِ عَلَى مَا أَنفَقَ فِيهَا وَهِيَ خَاوِيَةٌ عَلَى عُرُوشِهَا وَيَقُولُ يَالَيْتَنِي لَمْ أُشْرِكْ بِرَبِّي أَحَدًا (الكهف: 42).
وَلَمْ تَكُنْ لَهُ فِئَةٌ يَنصُرُونَهُ مِنْ دُونِ اللَّهِ وَمَا كَانَ مُنتَصِرًا (الكهف: 43).
هُنَالِكَ الْوَلاَيَةُ لِلَّهِ الْحَقِّ هُوَ خَيْرٌ ثَوَابًا وَخَيْرٌ عُقْبًا (الكهف: 44).
وَاضْرِبْ لَهُمْ مَثَلَ الْحَيَاةِ الدُّنْيَا كَمَاءٍ أَنزَلْنَاهُ مِنَ السَّمَاءِ فَاخْتَلَطَ بِهِ نَبَاتُ الأَرْضِ فَأَصْبَحَ هَشِيمًا تَذْرُوهُ الرِّيَاحُ وَكَانَ اللَّهُ عَلَى كُلِّ شَيْءٍ مُقْتَدِرًا (الكهف: 45).
الْمَالُ وَالْبَنُونَ زِينَةُ الْحَيَاةِ الدُّنْيَا وَالْبَاقِيَاتُ الصَّالِحَاتُ خَيْرٌ عِنْدَ رَبِّكَ ثَوَابًا وَخَيْرٌ أَمَلاً (الكهف: 46).
وَيَوْمَ نُسَيِّرُ الْجِبَالَ وَتَرَى الأَرْضَ بَارِزَةً وَحَشَرْنَاهُمْ فَلَمْ نُغَادِرْ مِنْهُمْ أَحَدًا (الكهف: 47).
وَعُرِضُوا عَلَى رَبِّكَ صَفًّا لَقَدْ جِئْتُمُونَا كَمَا خَلَقْنَاكُمْ أَوَّلَ مَرَّةٍ بَلْ زَعَمْتُمْ أَلَّنْ نَجْعَلَ لَكُمْ مَوْعِدًا (الكهف: 48).
وَوُضِعَ الْكِتَابُ فَتَرَى الْمُجْرِمِينَ مُشْفِقِينَ مِمَّا فِيهِ وَيَقُولُونَ يَاوَيْلَتَنَا مَالِ هَذَا الْكِتَابِ لاَ يُغَادِرُ صَغِيرَةً وَلاَ كَبِيرَةً إِلاَّ أَحْصَاهَا وَوَجَدُوا مَا عَمِلُوا حَاضِرًا وَلاَ يَظْلِمُ رَبُّكَ أَحَدًا (الكهف: 49).
وَإِذْ قُلْنَا لِلْمَلاَئِكَةِ اسْجُدُوا ِلأَدَمَ فَسَجَدُوا إِلاَّ إِبْلِيسَ كَانَ مِنْ الْجِنِّ فَفَسَقَ عَنْ أَمْرِ رَبِّهِ أَفَتَتَّخِذُونَهُ وَذُرِّيَّتَهُ أَوْلِيَاءَ مِنْ دُونِي وَهُمْ لَكُمْ عَدُوٌّ بِئْسَ لِلظَّالِمِينَ بَدَلاً (الكهف: 50).
مَا أَشْهَدْتُهُمْ خَلْقَ السَّمَاوَاتِ وَالأَرْضِ وَلاَ خَلْقَ أَنفُسِهِمْ وَمَا كُنتُ مُتَّخِذَ الْمُضِلِّينَ عَضُدًا (الكهف: 51).
وَيَوْمَ يَقُولُ نَادُوا شُرَكَائِيَ الَّذِينَ زَعَمْتُمْ فَدَعَوْهُمْ فَلَمْ يَسْتَجِيبُوا لَهُمْ وَجَعَلْنَا بَيْنَهُمْ مَوْبِقًا (الكهف: 52).
وَرَأَى الْمُجْرِمُونَ النَّارَ فَظَنُّوا أَنَّهُمْ مُوَاقِعُوهَا وَلَمْ يَجِدُوا عَنْهَا مَصْرِفًا (الكهف: 53).
وَلَقَدْ صَرَّفْنَا فِي هَذَا الْقُرْآنِ لِلنَّاسِ مِنْ كُلِّ مَثَلٍ وَكَانَ الإِنسَانُ أَكْثَرَ شَيْءٍ جَدَلاً (الكهف: 54).
وَمَا مَنَعَ النَّاسَ أَنْ يُؤْمِنُوا إِذْ جَاءَهُمُ الْهُدَى وَيَسْتَغْفِرُوا رَبَّهُمْ إِلاَّ أَنْ تَأْتِيَهُمْ سُنَّةُ الأَوَّلِينَ أَوْ يَأْتِيَهُمُ الْعَذَابُ قُبُلاً (الكهف: 55).
وَمَا نُرْسِلُ الْمُرْسَلِينَ إِلاَّ مُبَشِّرِينَ وَمُنذِرِينَ وَيُجَادِلُ الَّذِينَ كَفَرُوا بِالْبَاطِلِ لِيُدْحِضُوا بِهِ الْحَقَّ وَاتَّخَذُوا آيَاتِي وَمَا أُنْذِرُوا هُزُوًا (الكهف: 56).
وَمَنْ أَظْلَمُ مِمَّنْ ذُكِّرَ بِآيَاتِ رَبِّهِ فَأَعْرَضَ عَنْهَا وَنَسِيَ مَا قَدَّمَتْ يَدَاهُ إِنَّا جَعَلْنَا عَلَى قُلُوبِهِمْ أَكِنَّةً أَنْ يَفْقَهُوهُ وَفِي آذَانِهِمْ وَقْرًا وَإِنْ تَدْعُهُمْ إِلَى الْهُدَى فَلَنْ يَهْتَدُوا إِذًا أَبَدًا (الكهف: 57).
وَرَبُّكَ الْغَفُورُ ذُو الرَّحْمَةِ لَوْ يُؤَاخِذُهُمْ بِمَا كَسَبُوا لَعَجَّلَ لَهُمُ الْعَذَابَ بَلْ لَهُمْ مَوْعِدٌ لَنْ يَجِدُوا مِنْ دُونِهِ مَوْئِلاً (الكهف: 58).
وَتِلْكَ الْقُرَى أَهْلَكْنَاهُمْ لَمَّا ظَلَمُوا وَجَعَلْنَا لِمَهْلِكِهِمْ مَوْعِدًا (الكهف: 59).
وَإِذْ قَالَ مُوسَى لِفَتَاهُ لاَ أَبْرَحُ حَتَّى أَبْلُغَ مَجْمَعَ الْبَحْرَيْنِ أَوْ أَمْضِيَ حُقُبًا (الكهف: 60).
فَلَمَّا بَلَغَا مَجْمَعَ بَيْنِهِمَا نَسِيَا حُوتَهُمَا فَاتَّخَذَ سَبِيلَهُ فِي الْبَحْرِ سَرَبًا (الكهف: 61).
فَلَمَّا جَاوَزَا قَالَ لِفَتَاهُ آتِنَا غَدَاءَنَا لَقَدْ لَقِينَا مِنْ سَفَرِنَا هَذَا نَصَبًا (الكهف: 62).
قَالَ أَرَأَيْتَ إِذْ أَوَيْنَا إِلَى الصَّخْرَةِ فَإِنِّي نَسِيتُ الْحُوتَ وَمَا أَنْسَانِيهُ إِلاَّ الشَّيْطَانُ أَنْ أَذْكُرَهُ وَاتَّخَذَ سَبِيلَهُ فِي الْبَحْرِ عَجَبًا (الكهف: 63).
قَالَ ذَلِكَ مَا كُنَّا نَبْغِ فَارْتَدَّا عَلَى آثَارِهِمَا قَصَصًا (الكهف: 64).
فَوَجَدَا عَبْدًا مِنْ عِبَادِنَا آتَيْنَاهُ رَحْمَةً مِنْ عِنْدِنَا وَعَلَّمْنَاهُ مِنْ لَدُنَّا عِلْمًا (الكهف: 65).
قَالَ لَهُ مُوسَى هَلْ أَتَّبِعُكَ عَلَى أَنْ تُعَلِّمَنِ مِمَّا عُلِّمْتَ رُشْدًا (الكهف: 66).
قَالَ إِنَّكَ لَنْ تَسْتَطِيعَ مَعِي صَبْرًا (الكهف: 67).
وَكَيْفَ تَصْبِرُ عَلَى مَا لَمْ تُحِطْ بِهِ خُبْرًا (الكهف: 68).
قَالَ سَتَجِدُنِي إِنْ شَاءَ اللَّهُ صَابِرًا وَلاَ أَعْصِي لَكَ أَمْرًا (الكهف: 69).
قَالَ فَإِنْ اتَّبَعْتَنِي فَلاَ تَسْأَلْنِي عَنْ شَيْءٍ حَتَّى أُحْدِثَ لَكَ مِنْهُ ذِكْرًا (الكهف: 70).
فَانطَلَقَا حَتَّى إِذَا رَكِبَا فِي السَّفِينَةِ خَرَقَهَا قَالَ أَخَرَقْتَهَا لِتُغْرِقَ أَهْلَهَا لَقَدْ جِئْتَ شَيْئًا إِمْرًا (الكهف: 71).
قَالَ أَلَمْ أَقُلْ إِنَّكَ لَنْ تَسْتَطِيعَ مَعِيَ صَبْرًا (الكهف: 72).
قَالَ لاَ تُؤَاخِذْنِي بِمَا نَسِيتُ وَلاَ تُرْهِقْنِي مِنْ أَمْرِي عُسْرًا (الكهف: 73).
فَانطَلَقَا حَتَّى إِذَا لَقِيَا غُلاَمًا فَقَتَلَهُ قَالَ أَقَتَلْتَ نَفْسًا زَكِيَّةً بِغَيْرِ نَفْسٍ لَقَدْ جِئْتَ شَيْئًا نُكْرًا (الكهف: 74).
قَالَ أَلَمْ أَقُلْ لَكَ إِنَّكَ لَنْ تَسْتَطِيعَ مَعِيَ صَبْرًا (الكهف: 75).
قَالَ إِنْ سَأَلْتُكَ عَنْ شَيْءٍ بَعْدَهَا فَلاَ تُصَاحِبْنِي قَدْ بَلَغْتَ مِنْ لَدُنِّي عُذْرًا (الكهف: 76).
فَانطَلَقَا حَتَّى إِذَا أَتَيَا أَهْلَ قَرْيَةٍ اسْتَطْعَمَا أَهْلَهَا فَأَبَوْا أَنْ يُضَيِّفُوهُمَا فَوَجَدَا فِيهَا جِدَارًا يُرِيدُ أَنْ يَنقَضَّ فَأَقَامَهُ قَالَ لَوْ شِئْتَ لاَتَّخَذْتَ عَلَيْهِ أَجْرًا (الكهف: 77).
قَالَ هَذَا فِرَاقُ بَيْنِي وَبَيْنِكَ سَأُنَبِّئُكَ بِتَأْوِيلِ مَا لَمْ تَسْتَطِعْ عَلَيْهِ صَبْرًا (الكهف: 78).
أَمَّا السَّفِينَةُ فَكَانَتْ لِمَسَاكِينَ يَعْمَلُونَ فِي الْبَحْرِ فَأَرَدْتُ أَنْ أَعِيبَهَا وَكَانَ وَرَاءَهُمْ مَلِكٌ يَأْخُذُ كُلَّ سَفِينَةٍ غَصْبًا (الكهف: 79).
وَأَمَّا الْغُلاَمُ فَكَانَ أَبَوَاهُ مُؤْمِنَيْنِ فَخَشِينَا أَنْ يُرْهِقَهُمَا طُغْيَانًا وَكُفْرًا (الكهف: 80).
SURAH ALKEHF AYAH NO 41 TO 80
(18:41) or the water of your vineyard will be drained deep into the ground so that you will not be able to seek it out.”
(18:42) Eventually all his produce was destroyed and he began to wring his hands in sorrow at the loss of what he had spent on it, and on seeing it fallen down upon its trellises, saying: “Would I had not associated anyone with my Lord in His Divinity.”
(18:43) And there was no host, besides Allah, to help him, nor could he be of any help to himself.
(18:44) (Then he knew) that all power of protection rests with Allah, the True One. He is the best to reward, the best to determine the end of things.
(18:45) (O Prophet), propound to them the parable of the present life: it is like the vegetation of the earth which flourished luxuriantly when it mingled with the water that We sent down from the sky, but after that, the same vegetation turned into stubble which the winds blew about. Allah alone has the power over all things.41
41. Allah has power over everything. He gives life and also death, He causes the rise and the downfall. It is by His command that the seasons change. Therefore, O disbelievers, if you are enjoying prosperity today, you should be under no delusion that this condition will remain
forever. That God, by Whose command these things have been bestowed on you, has the power to snatch away all this by another command.
(18:46) Wealth and children are an adornment of the life of the world. But the deeds of lasting righteousness are the best in the sight of your Lord in reward, and far better a source of hope.
(18:47) Bear in mind the Day when We shall set the mountains in motion 42 and you will find the earth void and bare.42 On that Day We shall muster all men together, leaving none of them behind. 43
42. The mountains will begin to move about like clouds when the gravitation of the earth shall be brought to an end. The Quran has described the same thing in( Surah An- Namal Ayat 88 )in this way: When you see the mountains, you consider them to be firmly fixed, but they shall be floating about like clouds at that time.
43. “You will see the earth as a leveled plain”: You will find no vegetation and no building on it and it will become a barren plain. It is the same thing that has been stated in (Ayat 8) of this chapter.
44. That is, We will muster together every human being from the first man, Adam, to the last one born in the last moment of the Day of Resurrection: even that child which had breathed the first breath after its birth shall be resurrected and all shall be mustered at one and the
(18:48) They shall be brought before your Lord, all lined up, and shall be told: 45 Now, indeed, you have come before Us in the manner We created you in the first instance, although you thought that We shall not appoint a tryst (with Us).”
45. This thing will be addressed to those who denied the Hereafter, as if to say: Well, now you see that the information given by the Prophets has come out to be true. They told you that Allah would bring you to life again as He first brought you out from the wombs of your mothers but you disbelieved in it. Now say whether you have been brought to life for the second time or not.
(18:49) And then the Record of their deeds shall be placed before them and you will see the guilty full of fear for what it contains, and will say: “Woe to us! What a Record this is! It leaves nothing, big or small, but encompasses it.” They will find their deeds confronting them. Your Lord wrongs no one. 46
46. “And your Lord does not do injustice to anyone”: Neither will an evil deed, not committed by someone, have been recorded in his conduct register, nor shall anyone be punished more than one deserved for his crime, nor shall an innocent person be punished at
(18:50) And recall when We said to the angels: 47Prostrate yourselves before Adam”; all of them fell prostrate, except Iblis. He was of the jinn and so disobeyed the command of his Lord.48 Will you, then, take him and his progeny as your guardians rather than Me although they are your open enemies? What an evil substitute are these wrong-doers taking!
47. The reference to the story of Adam and Iblis has been made here to warn the erring people of their folly. It is an obvious folly that people should discard their Prophets, who were their well-wishers, and get entangled in the snare set by their eternal enemy, Iblis, who
has been jealous of man ever since he refused to bow down before Adam and became accursed.
48. It was possible for Iblis to disobey Allah because he was not one of the angels but one of the jinns. It must be noted that the Quran is very explicit that the angels are inherently obedient.
(1) They do not show arrogance; they fear their Lord Who is above them, and do whatever they are bidden. (Surah An-Nahal, Ayat 50).
(2) They do not disobey the command that is given to them by their Lord and do whatever they are bidden to do. (Surah At-Tahrim, Ayat 6).
In contrast to the angels, the jinns have been, like human beings, given the option to obey or not to obey. Therefore they have been given the power to believe or disbelieve, to obey or not to obey. This thing has been made explicit here by saying that Iblis was one of the jinns, so he deliberately chose the way of disobedience. Incidentally, this verse removes all those misunderstandings that are generally found among the common people that Iblis was one of the angels and not an ordinary angel but the instructor of the angels. As regards the
difficulty that arises because of this statement of the Quran: When We said to the angels, bow down before Adam. They bowed down but Iblis did not, it should be noted that the command to the angels was meant for all those on the earth who were under the administration of the angels so that they should also be made submissive to a man.
Accordingly, all these creatures bowed along with the angels but Iblis refused to bow down along with them.
(18:51) I did not call them to witness the creation of the heavens and the earth, nor in their own creation. I do not seek the aid of those who lead people astray.
49. This thing has been asserted to impress on the disbelievers that the satans were not entitled to their submission and worship, for they had no share at all in the creation of the heavens and the earth, nay, they themselves were the creation of Allah: therefore Allah alone was worthy of worship.
(18:52) What will such people do on the Day when the Lord will say: 50Now call upon all those whom you believed to be My partners? 51 Thereupon they will call upon them, but they will not respond to their call, and We shall make them a common pit of doom,
50. This theme has already been stated in several places in the Quran. This is to impress that it is shirk to discard the commandments and the guidance of Allah and to follow the orders and guidance of any other than Allah, though one may not be professing with his tongue that there is any partner of Allah: nay, if one might be cursing others but at the same time following their orders instead of divine commandments, even then that one shall be guilty of shirk. For instance, we see that everyone in this world curses satans but still follows them.
According to the Quran, in spite of cursing them, if people follow satans, they shall be guilty of setting up satans as partners with Allah. Though this will not be shirk in so many words, it will be tantamount to the practice of shirk and the Quran denounces this as shirk.
51. Generally the commentators have assigned two meanings to this. The one is the same that we have adopted in our translation and the other is this: We will cause enmity between them. That is: Their friendship in this world shall be turned into bitter enmity in the hereafter.
(18:53) and the guilty shall behold the Fire and know that they are bound to fall into it, and will find no escape from it.
(18:54) And surely We have explained matters to people in the Qur’an in diverse ways, using all manner of parables. But man is exceedingly contentious.
(18:55) What is it that prevented mankind from believing when the guidance came to them, and from asking forgiveness of their Lord, except that they would like to be treated as the nations of yore, or that they would like to see the scourge come upon them face to face? 52
52. This is to warn the people that the Quran has left no stone unturned in making the truth plain. It has employed all kinds of arguments, parables, and similitude and used all the possible effective ways to appeal to the heart and the mind of man, and adopted the best possible style. If in spite of this, they do not accept the truth, it is obvious that they are waiting for God’s scourge like the one that visited the former communities to make them realize their error.
(18:56) We raise Messengers only to give good news and to warn.53 But the unbelievers resort to falsehood in order to rebut the truth with it and scoff at My revelations and My warnings.
53. This verse has two meanings.
(1) We send Our Messengers to forewarn the people before the coming of the judgment of the good results of obedience and the evil consequences of disobedience. But these foolish people are not taking advantage of these forewarnings and insist on seeing the same evil
end from which the Messengers desire to save them.
(2) If they insist on meeting with the scourge, they should not demand this from the Messenger because the Messenger is sent not to bring a scourge but to warn the people beforehand to escape from it.
(18:57) Who is more wicked than the man who, when he is reminded by the revelations of his Lord, turns away from them and forgets (the consequence of) the deeds wrought by his own hands? We have laid veils over their hearts lest they understand the message of the Qur’an, and We have caused heaviness in their ears. Call them as you may to the Right Path, they will not be ever guided aright.
54. Allah puts a covering over the heart of a person and makes his ears hard of hearing the truth when he adopts the attitude of contention, dispute, wrangling, and argumentation towards the admonition of a well-wisher and tries to defeat the truth with the weapons of falsehood and cunning. Naturally, this attitude produces in him obduracy and obstinacy so that he turns a deaf ear to wards guidance, and is unwilling to realize his error before seeing his evil end. For such people pay no heed to admonition and warning and insist on falling into the abyss of perdition: then and then alone they are convinced that it was perdition towards which they were rushing headlong.
(18:58) Your Lord is All-Forgiving, full of mercy. Had He wished to take them to task for their doings, He would have hastened in sending His scourge upon them. But He has set for them a time limit which they cannot evade.
55. This is to warn the foolish people that they should not be deluded by the respite that is given to them and presume that they will never be taken to task for whatever they may go on doing. They forget that Allah gives them respite because He is Forgiving and Forbearing
and does not punish the evil doers on the spot, for His Mercy demands that the evil doers should be given respite so that they may mend their ways.
(18:59) All the townships afflicted with scourge are before your eyes. When they committed wrong, We destroyed them. For the destruction of each, We had set a definite term.
56. The ruined habitations were of Saba, Thamud, Midian, and the people of Prophet Lot, which were visited by the Quraish during their trade journeys, and who were quite well known to other Arabs also.
(18:60) (And recount to them the story of Moses) when Moses said to his servant: “I will journey on until I reach the point where the two rivers meet, though I may march on for ages.”57
57. Though this story was told in answer to the question of the disbelievers, it has been used to impress a very important truth on the minds of both the disbelievers and the believers. It is this: those people who draw their conclusions only from the seeming aspects of events,
make a very serious error in their deductions, for they only see what is apparent and do not go deep into the divine wisdom that underlies them. When they daily see the prosperity of the tyrants and the afflictions of the innocent people, the affluence of the disobedient people and the indigence of the obedient people, the enjoyments of the wicked people, and the adversity of the virtuous people, they get involved in mental conflicts, nay, they become victims of misunder standings because they do not comprehend the wisdom behind them.
The disbelievers and the tyrants conclude from this that the world is functioning without any moral laws and has no sovereign, and, if there is one, he must be senseless and unjust:
therefore one may do whatever he desires for there is none to whom one shall be accountable. On the other hand, when the believers see those things, they become so frustrated and disheartened that sometimes their faiths are put to a very hard trial. It was to unravel the wisdom behind this mystery that Allah slightly lifted the curtain from the reality governing His factory so that Moses (peace be upon him) might see the wisdom behind the events that are happening day and night and how their seeming aspect is quite different from the reality.
Now let us consider the question: When and where did this event take place? The Quran says nothing about this. There is a tradition related by Aufi in which he cites a saying of Ibn Abbas to this effect: This event happened after the destruction of Pharaoh when Prophet Moses (peace be upon him) had settled his people in Egypt. But this is not supported by other more authentic traditions from Ibn Abbas which have been cited in the collection of Bukhari and other books of traditions, nor is there any other source that may prove that Prophet Moses (peace be upon him) ever settled in Egypt after the destruction of Pharaoh. On the contrary, the Quran says explicitly that Prophet Moses (peace be upon him) passed his entire life after the exodus from Egypt in the desert (Sinai and At-Tih). Therefore the tradition from Aufi cannot be accepted. However, if we consider the details of this story,
two things are quite obvious. (1) These things would have been demonstrated to Prophet Moses (peace be upon him) in the earlier period of his Prophethood because such things are needed in the beginning of Prophethood for the teaching and training of the Prophets. (2) As this story has been cited to comfort the believers of Makkah, it can be reasonably concluded that these demonstrations would have been shown to Prophet Moses (peace be upon him)
when the Israelites were encountering the same conditions as the Muslims of Makkah did at the time of the revelation of this Surah. On the basis of these two things, we are of the opinion (and correct knowledge is with Allah alone) that this event relates to the period when the persecution of the Israelites by Pharaoh was at its height and, like the chiefs of the Quraish, Pharaoh and his courtiers were deluded by delay in the scourge that there was no power above them to take them to task, and like the persecuted Muslims of Makkah, the persecuted Muslims of Egypt were crying in their agony, as if to say: Our Lord, how long will the prosperity of these tyrants and our adversity continue. So much so that Prophet Moses (peace be upon him) himself cried out: Our Lord, Thou hast bestowed on Pharaoh
and his nobles splendor and possessions in the worldly life; O our Lord, hast Thou has done this that they might lead astray the people from Thy Way. (Surah Younus, Ayat 88).
If our conjecture is correct, then it may be concluded that probably this event took place during Prophet Moses’ (peace be upon him) journey to Sudan, and by the confluence of the rivers is meant the site of the present city of Khartum where the Blue Nile and the White Nile meet together.
The Bible does not say anything about this event but the Talmud does relate this though it assigns it to Rabbi Jochanan, the son of Levi, instead of to Prophet Moses (peace be upon him), and according to it the other person was Elijah who had been taken up alive to heaven
and joined with the angels for the purpose of the administration of the world. (The Talmud Selections by H. Polano, pp. 313- 16).
It is just possible that like the events, which happened before the exodus, this event also might not have remained intact but during the passage of centuries changes and alterations might have been made in it. But it is a pity that some Muslims have been so influenced by
the Talmud that they opine that in this story Moses does not refer to Prophet Moses (peace be upon him) but to some other person bearing the same name. They forget that every tradition of the Talmud is not necessarily correct, nor have we any reason to suppose that the Quran has related the story concerning some unknown person bearing the name Moses.
Above all, when we learn from an authentic tradition related by Ubayy-bin-Kaab that the Prophet (peace be upon him) himself made it clear that in this story, by Moses is meant Prophet Moses (peace be upon him), there is absolutely no reason why any Muslim should consider any statement of the Talmud at all.
The Orientalists have, as usual, tried to make research into the sources of this story and have pointed out that The Quranic story may be traced back to three main sources. (1) The Gilgamesh Epic. (2) The Alexander Romance. (3) The Jewish Legend of Elijah and Rabbi
Joshua then Levi (Encyclopaedia of Islam new edition and Shorter Erlcyclopaedia of Islam under the heading Al Khadir). This is because these malicious scholars decide beforehand that their scientific research must lead to the conclusion that the Quran is not a revealed
book: therefore they have, anyhow or other, to produce proof that whatever Muhammad (peace be upon him) has presented as revelation, has been plagiarized from such and such sources. In this these people brazen-facedly use facts and quotations so cunningly and
cleverly as to achieve their mean end and one begins to have nausea at their research. If that is research what these bigoted forgers make, then one is compelled to curse their knowledge and research.
We ask them to answer our questions in order to expose their research:
(I) What proof do they have to make the claim that the Quran has based a certain statement on the contents of a couple of ancient books? Obviously, it will not be research to build this claim on the scant basis that a certain statement made in the Quran is similar to the one found in these books.
(2) Do they possess any knowledge that at the time of the revelation of the Quran there was a library at Makkah from which the Prophet (peace be upon him) collected material for the Quran? This question is pertinent because if a list were to be made of the numerous books in
different languages, which they allege were sources of the stories and statements contained in the Quran, it will become long enough for a big library. Do they have any proof that Muhammad (peace be upon him) had arranged for such translators as translated into Arabic
those books from different languages for his use? If it is not so and their allegation is based on a couple of journeys that the Prophet (peace be upon him) made outside Arabia, a question arises: How many books did the Prophet (peace be upon him) copy or commit to
memory during these trade journeys before his Prophethood? And how is it that even a day before he claimed to be a Prophet, no sign at all was displayed in his conversation that he had gathered such information as was revealed in the Quran afterward?
(3) How is it then that the contemporary disbelievers of Makkah and the Jews and the Christians, who like them, were always in search of such proof, could not put forward even a single instance of plagiarism? They had a good reason to produce an instance of this because they were being challenged over and over again to refute the claim that the Quran was a revealed book and it had no other source than divine knowledge and that if they said that it was a human work, they were to prove this by bringing the like of it. Though this challenge had broken the back of the contemporary opponents of Islam, they could not
point out even a single plausible source that might prove reasonably that the Quran was based on it. In the light of these facts, one may ask: Why had the contemporaries of the Prophet (peace be upon him) failed in their research and how have the opponents of Islam succeeded in their attempt today after the passage of more than a thousand years?
(4) The last and the most important question is: Does it not show that it is bigotry and malice that has misled the opponents of Islam to discard the possibility that the Quran may be a revealed book of Allah and to concentrate all their efforts to prove that it is not so at all? The
fact that its stories are similar to those contained in the former books, could be considered equally in this light that the Quran was a revealed book and was relating them in order to correct those errors that had crept into them during the passage of time. Why should their
research be confined to proving that those books are the real source of the stories of the Quran and not consider the other possibility that the Quran itself was a revealed book?
An impartial person who will consider these questions will inevitably arrive at the conclusion that the research that the orientalists have presented in the name of knowledge is not worth any serious consideration.
(18:61) But when they reached the point where the two rivers meet, they forgot their fish, and it took its way into the sea, as if through a tunnel.
(18:62) When they had journeyed further on, Moses said to his servant: “Bring us our repast. We are surely fatigued by today’s journey.”
(18:63) The servant said: “Did you see what happened? When we betook ourselves to the rock to take rest, I forgot the fish and it is only Satan who caused me to forget to mention it to you so that it made its es into the sea in a strange manner.”
(18:64) Moses said: “That is what we were looking for.”58 So the two Sane back, retracing their footsteps,
58. That is, the same was the sign of the place of our destination. This shows that Prophet Moses (peace be upon him) had taken this journey at Allah’s behest to meet His servant. He had been told that he would meet the servant at the place where the fish would disappear.
(18:65) and there they found one of Our servants upon whom We had bestowed Our mercy, and to whom We had imparted a special knowledge from Ourselves.
59. The name of this servant has been stated to be Khidr in all the authentic books of traditions. Thus there is no reason why it should be considered at all that his name was Elijah, as some people have asserted under the influence of the Israelite traditions. Their assertion is incorrect not only because it contradicts the assertion of the Prophet (peace be upon him) but it is also absurd because Prophet Elijah (peace be upon him) was born several hundred years after Prophet Moses (peace be upon him). Though the Quran does not mention the name of the attendant of Prophet Moses (peace be upon him), according to some traditions he was Joshua, the son of Nun, who succeeded him.
(18:66) Moses said to him: “May | follow you that you may teach me something of the wisdom which you have been taught?
(18:67) He answered: “You will surely not be able to bear with me.
(18:68) For how can you patiently bear with something you cannot encompass in your knowledge?
(18:69) Moses replied: “You shall find me, if Allah wills, patient; and I shall not disobey you in anything.
(18:70) He said: “Well if you follow me, do not ask me concerning anything until I myself mention it to you.”
(18:71) Then the two went forth until, when they embarked on the boat, he made a hole in it, whereupon Moses exclaimed: “Have you made a hole in it so as to drown the people in the boat? You have certainly done an awful thing.”
(18:72) He replied: “Did I not tell you that you will not be able to patiently bear with me?”
(18:73) Moses said: “Do not take me to the task at my forgetfulness, and do not be hard on me.”
(18:74) Then the two went forth until they met a lad whom he slew, whereupon Moses exclaimed: “What! Have you slain an innocent person without his having slain anyone? Surely you have done a horrible thing.”
(18:75) He said: “Did I not tell you that you will not be able to patiently bear with me?”
(18:76) Moses said: “Keep me no more in your company if I question you concerning anything after this. You will then be fully justified.”
(18:77) Then the two went forth until when they came to a town, they asked its people for food, but they refused to play host to them. They found in that town a wall that was on the verge of tumbling down, and he buttressed it, whereupon Moses said: “If you had wished, you could have received payment for it.”
(18:78) He said: “This brings me and you to a parting of ways. Now I shall explain to you the true meaning of things about which you could not remain patient.
(18:79) As for the boat it belonged to some poor people who worked on the river, and I desired to damage it for beyond them lay the dominion of a king who was wont to seize every boat ‘ force.
(18:80) As for the lad, his parents were people of faith, and we feared lest he should plague them with transgression and disbelief,