Surah 18. Al-Kahf, Ayah 60
| وَإِذْ قَالَ مُوسَىٰ لِفَتَاهُ لَا أَبْرَحُ حَتَّىٰ أَبْلُغَ مَجْمَعَ الْبَحْرَيْنِ أَوْ أَمْضِيَ حُقُبًا |
| Transliteration | : | wa- 'idh qaala mosaa li- fataa -hu laa abrah. h.attaa ablugh majmac al- bah.rain 'aw amd.e h.uqub(an) |
| Pickthall | : | And when Moses said unto his servant: I will not give up until I reach the point where the two rivers meet, though I march on for ages. |
| Asad | : | AND Lo!67 [In the course of his wanderings,] Moses said to his servant:68 "I shall not give up until I reach the junction of the two seas, even I [have to] spend untold years [in my quest]!" |
| Malik | : | Now tell them about the story of Khizr to whom Allah has given special knowledge. The Prophet Musa (Moses) was asked to go to him and learn from him. When Musa set out to meet him at an appointed place, he said to his young servant: "I will not give up my journey until I reach the junction of the two rivers, even if I have to spend ages in travel." |
| Yusuf Ali | : | Behold Moses said to his attendant "I will not give up until I reach the junction of the two seas or (until) I spend years and years in travel." 2404 2405 2406 |
Note - 67The particle idh (which usually signifies "when", but is,
I believe, properly rendered here as "lo!") often serves
in the Qur'an to draw attention to a sudden turn in the
discourse, without, however, involving a break in the
continuity of thought. In this instance, it evidently
marks a connection with verse {54} above ("many facets
have We given in this Qur'an to every kind of lesson
[designed] for [the benefit of] mankind"), and introduces
an allegory meant to illustrate the fact that knowledge,
and particularly spiritual knowledge, is inexhaustible,
so that no human being- not even a prophet- can ever
claim to possess answers to all the questions that
perplex man throughout his life. (This idea is brought
out fully in the last two verses of this surah.) The
subsequent parable of Moses and his quest for knowledge
(verses {6-82}) has become, in the course of time, the
nucleus of innumerable legends with which we are not
concerned here. We have, however, a Tradition on the
authority of Ubayy ibn Ka'b (recorded in several versions
by Bukhari, Muslim and Tirmidhi), according to which
Moses was rebuked by God for having once asserted that he
was the wisest of all men, and was subsequently told
through revelation that a "servant of God" who lived at
the "junction of the two seas" was far superior to him in
wisdom. When Moses expressed his eagerness to find that
man, God commanded him to "take a fish in a basket" and
to go on and on until the fish would disappear: and its
disappearance was to be a sign that the goal had been
reached. - There is no doubt that this Tradition is a
kind of allegorical introduction to our Qur'anic parable.
The "fish" mentioned in the latter as well as in the
above-mentioned hadith is an ancient religious symbol,
possibly signifying divine knowledge or life eternal. As
for the "junction of the two seas", which many of the
early commentators endeavoured to "identify" in
geographical terms (ranging from the meeting of the Red
Sea and the Indian Ocean at the Bab al-Mandab to that of
the Mediterranean Sea and the Atlantic Ocean at the
Straits of Gibraltar), Baydawi offers, in his commentary
on verse {60}, a purely allegorical explanation: the "two
seas" represent the two sources or streams of knowledge -
the one obtainable through the observation and
intellectual coordination of outward phenomena ('ilm
az-zahir), and the other through intuitive, mystic
insight ('ilm al-batin) - the meeting of which is the
real goal of Moses' quest.
|
Note - 68Lit., "young man" (fata)-a term applied, in early Arabic
usage, to one's servant (irrespective of his age).
According to tradition, it was Joshua, who was to become
the leader of the Israelites after the death of Moses.
|
Note - 2404This episode in the story of Moses is meant to illustrate
four points. (1) Moses was learned in all the wisdom of
the Egyptians. Even so that wisdom did not comprehend
everything, even as the whole stock of the knowledge of
the present day, in the sciences and the arts, and in
literature, (if it could be supposed to be gathered in
one individual), does not include all knowledge. Divine
knowledge, as far as man is concerned, is unlimited. Even
after Moses received his divine mission, his knowledge
was not so perfect that it could not receive further
additions. (2) Constant effort is necessary to keep our
knowledge square with the march of time, and such effort
Moses is shown to be making. (3) The mysterious man he
meets (xviii. 65 and n. 2411), to whom Tradition assigns
the name of Khidhr (literally, Green), is the type of
that knowledge which is ever in contact with life as it
is actually lived. (4) There are paradoxes in life;
apparent loss may be real gain; apparent cruelty may be
real mercy; returning good for evil may really be justice
and not generosity (xviii. 79-82). Allah's wisdom
transcends all human calculation.
|
Note - 2405The most probable geographical location (if any is
required in a story that is a parable) is where the two
arms of the Red Sea join together, viz., the Gulf of
'Aqaba and the Gulf of Suez. They enclose the Sinai
Peninsula, in which Moses and the Israelites spent many
years in their wanderings.
|
Note - 2406Huqub means a long but indefinite space of time.
Sometimes it is limited to 80 years.
|
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The particle idh (which usually signifies "when", but is, I believe, properly rendered here as "lo!") often serves in the Qur'an to draw attention to a sudden turn in the discourse, without, however, involving a break in the continuity of thought. In this instance, it evidently marks a connection with verse {54} above ("many facets have We given in this Qur'an to every kind of lesson [designed] for [the benefit of] mankind"), and introduces an allegory meant to illustrate the fact that knowledge, and particularly spiritual knowledge, is inexhaustible, so that no human being- not even a prophet- can ever claim to possess answers to all the questions that perplex man throughout his life. (This idea is brought out fully in the last two verses of this surah.) The subsequent parable of Moses and his quest for knowledge (verses {6-82}) has become, in the course of time, the nucleus of innumerable legends with which we are not concerned here. We have, however, a Tradition on the authority of Ubayy ibn Ka'b (recorded in several versions by Bukhari, Muslim and Tirmidhi), according to which Moses was rebuked by God for having once asserted that he was the wisest of all men, and was subsequently told through revelation that a "servant of God" who lived at the "junction of the two seas" was far superior to him in wisdom. When Moses expressed his eagerness to find that man, God commanded him to "take a fish in a basket" and to go on and on until the fish would disappear: and its disappearance was to be a sign that the goal had been reached. - There is no doubt that this Tradition is a kind of allegorical introduction to our Qur'anic parable. The "fish" mentioned in the latter as well as in the above-mentioned hadith is an ancient religious symbol, possibly signifying divine knowledge or life eternal. As for the "junction of the two seas", which many of the early commentators endeavoured to "identify" in geographical terms (ranging from the meeting of the Red Sea and the Indian Ocean at the Bab al-Mandab to that of the Mediterranean Sea and the Atlantic Ocean at the Straits of Gibraltar), Baydawi offers, in his commentary on verse {60}, a purely allegorical explanation: the "two seas" represent the two sources or streams of knowledge - the one obtainable through the observation and intellectual coordination of outward phenomena ('ilm az-zahir), and the other through intuitive, mystic insight ('ilm al-batin) - the meeting of which is the real goal of Moses' quest. |
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This episode in the story of Moses is meant to illustrate four points. (1) Moses was learned in all the wisdom of the Egyptians. Even so that wisdom did not comprehend everything, even as the whole stock of the knowledge of the present day, in the sciences and the arts, and in literature, (if it could be supposed to be gathered in one individual), does not include all knowledge. Divine knowledge, as far as man is concerned, is unlimited. Even after Moses received his divine mission, his knowledge was not so perfect that it could not receive further additions. (2) Constant effort is necessary to keep our knowledge square with the march of time, and such effort Moses is shown to be making. (3) The mysterious man he meets (xviii. 65 and n. 2411), to whom Tradition assigns the name of Khidhr (literally, Green), is the type of that knowledge which is ever in contact with life as it is actually lived. (4) There are paradoxes in life; apparent loss may be real gain; apparent cruelty may be real mercy; returning good for evil may really be justice and not generosity (xviii. 79-82). Allah's wisdom transcends all human calculation. |
| |
The most probable geographical location (if any is required in a story that is a parable) is where the two arms of the Red Sea join together, viz., the Gulf of 'Aqaba and the Gulf of Suez. They enclose the Sinai Peninsula, in which Moses and the Israelites spent many years in their wanderings. |
