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Journey of Moses and Al-Khidr

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Journey of Moses and Al-Khidr

رِحْلَةُ مُوسَى وَالْخَضِرِ

The Journey of Moses and Al-Khidr is a profound and moving narrative, beautifully recounted in Sūrat al-Kahf, that underscores the depths of divine wisdom and the limits of human perception. It tells of Prophet Moses' earnest quest for knowledge beyond his prophetic understanding, declared with determination: [I will not cease [traveling] until I reach the junction of the two seas or continue for a long period]. Guided by a miraculous sign — where [they forgot their fish, and it took its course into the sea, slipping away], a detail later recalled by his servant when [none made me forget it except Satan] — Moses eventually met Al-Khidr, a servant blessed with special knowledge from God. Over the course of their journey, Moses witnessed three seemingly unjust acts by Al-Khidr: the scuttling of a boat, the killing of a boy, and the rebuilding of a wall. Each time, Moses questioned Al-Khidr's actions, unable to reconcile them with justice. However, Al-Khidr patiently explained the hidden divine wisdom behind each event, revealing that beneath the surface, there was a greater good. This journey profoundly teaches us patience, humility in the face of God's intricate plan, and the understanding that true wisdom often lies beyond our immediate sight and comprehension.

Quran 15 verses

وَإِذْ قَالَ مُوسَىٰ لِفَتَىٰهُ لَآ أَبْرَحُ حَتَّىٰٓ أَبْلُغَ مَجْمَعَ ٱلْبَحْرَيْنِ أَوْ أَمْضِىَ حُقُبًا

Wa iz qaalaa Moosaa lifataahu laaa abrahu hattaaa ablugha majma'al bahrayni aw amdiya huqubaa

And [mention] when Moses said to his servant, "I will not cease [traveling] until I reach the junction of the two seas or continue for a long period."

اور جب موسیٰ نے اپنے شاگرد سے کہا کہ جب تک دو دریاؤں کے ملنے کی جگہ نہ پہنچ جاؤں ہٹنے کا نہیں خواہ برسوں چلتا رہوں

Commentary

Ma'arif-ul-Quran: Commentary In the description of this event referred to in: وَإِذْ قَالَ مُوسَىٰ لِفَتَاهُ (And when Musa said to his young man), the opening sentence of verse 60, 'Musa' means the famous prophet, Musa son of 'Imran (علیہ السلام) . The attribution of this event to some other Musa by Nawf al-Bakali h...
Tafsir al-Jalalayn: And mention when Moses son of Amram ‘Imrān said to his lad Joshua son of Nun Yūsha‘ bin Nūn who used to follow him around serve him and acquire knowledge from him ‘I will not give up I will not stop journeying until I have reached the juncture of the two seas — the point where the Byzantine sea and ...
Tafsir Ibn Kathir (English): The Story of Musa and Al-Khidr The reason for Musa's conversation with the boy-servant, Yusha` bin Nun, was that he had been told about one of the servants of Allah at the junction of the two seas, who had knowledge which Musa had not been granted, so he wanted to travel to meet him. So he said to t...

فَلَمَّا بَلَغَا مَجْمَعَ بَيْنِهِمَا نَسِيَا حُوتَهُمَا فَٱتَّخَذَ سَبِيلَهُۥ فِى ٱلْبَحْرِ سَرَبًا

Falammaa balaghaa majma'a bainihimaa nasiyaa hootahumaa fattakhaza sabeelahoo fil bahri sarabaa

But when they reached the junction between them, they forgot their fish, and it took its course into the sea, slipping away.

جب ان کے ملنے کے مقام پر پہنچے تو اپنی مچھلی بھول گئے تو اس نے دریا میں سرنگ کی طرح اپنا رستہ بنالیا

Commentary

Ma'arif-ul-Quran: Precedence of Sayyidna Musa (علیہ السلام) over Al-Khadir (علیہ السلام) ، his up-bringing and miracles In the next verse, it was said: فَلَمَّا بَلَغَا مَجْمَعَ بَيْنِهِمَا نَسِيَا حُوتَهُمَا فَاتَّخَذَ سَبِيلَهُ فِي الْبَحْرِ‌ سَرَ‌بًا So, when they reached the meeting point of the two seas, they fo...
Tafsir al-Jalalayn: So when they reached a juncture between the two between the two seas they forgot their fish — Joshua forgot his luggage leaving it behind at the moment of departure and Moses forgot to remind him — and so it the fish made its way into the sea that is it formed it — through God’s forming it — by burr...
Tafsir Ibn Kathir (English): The Story of Musa and Al-Khidr The reason for Musa's conversation with the boy-servant, Yusha` bin Nun, was that he had been told about one of the servants of Allah at the junction of the two seas, who had knowledge which Musa had not been granted, so he wanted to travel to meet him. So he said to t...

فَلَمَّا جَاوَزَا قَالَ لِفَتَىٰهُ ءَاتِنَا غَدَآءَنَا لَقَدْ لَقِينَا مِن سَفَرِنَا هَٰذَا نَصَبًا

Falammaa jaawazaa qaala lifataahu aatinaa ghadaaa'anaa laqad laqeena min safarinaa haazaa nasabaa

So when they had passed beyond it, [Moses] said to his boy, "Bring us our morning meal. We have certainly suffered in this, our journey, [much] fatigue."

جب آگے چلے تو (موسیٰ نے) اپنے شاگرد سے کہا کہ ہمارے لئے کھانا لاؤ۔ اس سفر سے ہم کو بہت تکان ہوگئی ہے

Commentary

Ma'arif-ul-Quran: Precedence of Sayyidna Musa (علیہ السلام) over Al-Khadir (علیہ السلام) ، his up-bringing and miracles In the next verse, it was said: فَلَمَّا بَلَغَا مَجْمَعَ بَيْنِهِمَا نَسِيَا حُوتَهُمَا فَاتَّخَذَ سَبِيلَهُ فِي الْبَحْرِ‌ سَرَ‌بًا So, when they reached the meeting point of the two seas, they fo...
Tafsir al-Jalalayn: And when they had made the traverse of that location having journeyed until the morning of the following day he Moses said to his lad ‘Bring us our breakfast ghadā’ that meal which is consumed at the beginning of the day. We have certainly encountered on this journey of ours much fatigue’ exhaustion...
Tafsir Ibn Kathir (English): The Story of Musa and Al-Khidr The reason for Musa's conversation with the boy-servant, Yusha` bin Nun, was that he had been told about one of the servants of Allah at the junction of the two seas, who had knowledge which Musa had not been granted, so he wanted to travel to meet him. So he said to t...

قَالَ أَرَءَيْتَ إِذْ أَوَيْنَآ إِلَى ٱلصَّخْرَةِ فَإِنِّى نَسِيتُ ٱلْحُوتَ وَمَآ أَنسَىٰنِيهُ إِلَّا ٱلشَّيْطَٰنُ أَنْ أَذْكُرَهُۥ وَٱتَّخَذَ سَبِيلَهُۥ فِى ٱلْبَحْرِ عَجَبًا

Qaala ara'ayta iz awainaaa ilas sakhrati fa innee naseetul hoota wa maaa ansaaneehu illash Shaitaanu an azkurah; wattakhaza sabeelahoo fil bahri'ajabaa

He said, "Did you see when we retired to the rock? Indeed, I forgot [there] the fish. And none made me forget it except Satan - that I should mention it. And it took its course into the sea amazingly".

(اس نے) کہا کہ بھلا آپ نے دیکھا کہ جب ہم نے پتھر کے ساتھ آرام کیا تھا تو میں مچھلی (وہیں) بھول گیا۔ اور مجھے (آپ سے) اس کا ذکر کرنا شیطان نے بھلا دیا۔ اور اس نے عجب طرح سے دریا میں اپنا رستہ لیا

Commentary

Ma'arif-ul-Quran: Precedence of Sayyidna Musa (علیہ السلام) over Al-Khadir (علیہ السلام) ، his up-bringing and miracles In the next verse, it was said: فَلَمَّا بَلَغَا مَجْمَعَ بَيْنِهِمَا نَسِيَا حُوتَهُمَا فَاتَّخَذَ سَبِيلَهُ فِي الْبَحْرِ‌ سَرَ‌بًا So, when they reached the meeting point of the two seas, they fo...
Tafsir al-Jalalayn: He said ‘Do you see? — in other words remember when we sheltered at the rock in that location indeed I forgot the fish — and none but Satan made me forget al-shaytān ‘Satan’ substitutes for the suffixed pronoun hā’ of ansānī-hu to mention it an adhkurahu an inclusive substitution in other words it s...
Tafsir Ibn Kathir (English): The Story of Musa and Al-Khidr The reason for Musa's conversation with the boy-servant, Yusha` bin Nun, was that he had been told about one of the servants of Allah at the junction of the two seas, who had knowledge which Musa had not been granted, so he wanted to travel to meet him. So he said to t...

قَالَ ذَٰلِكَ مَا كُنَّا نَبْغِ فَٱرْتَدَّا عَلَىٰٓ ءَاثَارِهِمَا قَصَصًا

Qaala zaalika maa kunnaa nabgh; fartaddaa 'alaa aasaari him maa qasasaa

[Moses] said, "That is what we were seeking." So they returned, following their footprints.

(موسیٰ نے) کہا یہی تو (وہ مقام) ہے جسے ہم تلاش کرتے تھے تو وہ اپنے پاؤں کے نشان دیکھتے دیکھتے لوٹ گئے

Commentary

Ma'arif-ul-Quran: Precedence of Sayyidna Musa (علیہ السلام) over Al-Khadir (علیہ السلام) ، his up-bringing and miracles In the next verse, it was said: فَلَمَّا بَلَغَا مَجْمَعَ بَيْنِهِمَا نَسِيَا حُوتَهُمَا فَاتَّخَذَ سَبِيلَهُ فِي الْبَحْرِ‌ سَرَ‌بًا So, when they reached the meeting point of the two seas, they fo...
Tafsir al-Jalalayn: Said he Moses ‘That namely our losing the fish is what we have been seeking!’ what we have been after for it is a sign for us of the presence of the one whom we seek. So they turned back retracing their footsteps until they reached the rock.
Tafsir Ibn Kathir (English): The Story of Musa and Al-Khidr The reason for Musa's conversation with the boy-servant, Yusha` bin Nun, was that he had been told about one of the servants of Allah at the junction of the two seas, who had knowledge which Musa had not been granted, so he wanted to travel to meet him. So he said to t...

فَوَجَدَا عَبْدًا مِّنْ عِبَادِنَآ ءَاتَيْنَٰهُ رَحْمَةً مِّنْ عِندِنَا وَعَلَّمْنَٰهُ مِن لَّدُنَّا عِلْمًا

Fa wajadaa 'abdam min 'ibaadinaaa aatainaahu Rahmatam min 'indinaa wa 'allamnaahu mil ladunnaa 'ilmaa

And they found a servant from among Our servants to whom we had given mercy from us and had taught him from Us a [certain] knowledge.

(وہاں) انہوں نے ہمارے بندوں میں سے ایک بندہ دیکھا جس کو ہم نے اپنے ہاں سے رحمت (یعنی نبوت یا نعمت ولایت) دی تھی اور اپنے پاس سے علم بخشا تھا

Commentary

Ma'arif-ul-Quran: About al-Khadir (علیہ السلام) and the issue of his prophet-hood Though the name of the person concerned in this event has not been mentioned in the Qur'an - in fact, he has been called: عَبداً مِن عِبَادِنَا (a servant from among Our servants - 65) - but, in the Hadith of Sahih al-Bukhari, his name ...
Tafsir al-Jalalayn: So there they found one of Our servants namely al-Khidr to whom We had given mercy from Us — according to one opinion this mercy was prophethood; according to another it was authority and this latter is the opinion of the majority of scholars — and We had taught him knowledge from Us ‘ilman is the s...
Tafsir Ibn Kathir (English): The Story of Musa and Al-Khidr The reason for Musa's conversation with the boy-servant, Yusha` bin Nun, was that he had been told about one of the servants of Allah at the junction of the two seas, who had knowledge which Musa had not been granted, so he wanted to travel to meet him. So he said to t...

قَالَ لَهُۥ مُوسَىٰ هَلْ أَتَّبِعُكَ عَلَىٰٓ أَن تُعَلِّمَنِ مِمَّا عُلِّمْتَ رُشْدًا

Qaala lahoo Moosaa hal attabi'uka 'alaaa an tu'allimani mimmaa 'ullimta rushdaa

Moses said to him, "May I follow you on [the condition] that you teach me from what you have been taught of sound judgement?"

موسیٰ نے ان سے (جن کا نام خضر تھا) کہا کہ جو علم (خدا کی طرف سے) آپ کو سکھایا گیا ہے اگر آپ اس میں سے مجھے کچھ بھلائی (کی باتیں) سکھائیں تو میں آپ کے ساتھ رہوں

Commentary

Ma'arif-ul-Quran: Following the teacher is incumbent on the student In verse 66: هَلْ أَتَّبِعُكَ عَلَىٰ أَن تُعَلِّمَنِ مِمَّا عُلِّمْتَ رُ‌شْدًا ، Sayyidna Musa (علیہ السلام) despite being a prophet and messenger of great resolve, has most reverentially requested al-Khadir (علیہ السلام) if he could follow him to le...
Tafsir al-Jalalayn: Moses said to him ‘May I follow you for the purpose that you teach me of what you have been taught in the way of probity?’ namely something of right conduct through which I might be rightly-guided a variant reading for rashadan has rushdan ‘probity’; he asked him this because to increase one’s knowl...
Tafsir Ibn Kathir (English): Musa meeting with Al-Khidr and accompanying Him Allah tells us what Musa said to that learned man, who was Al-Khidr. He was one to whom Allah had given knowledge that He had not given to Musa, just as He had given Musa knowledge that He had not given to Al-Khidr. قَالَ لَهُ مُوسَى هَلْ أَتَّبِعُكَ (...

فَٱنطَلَقَا حَتَّىٰٓ إِذَا رَكِبَا فِى ٱلسَّفِينَةِ خَرَقَهَا قَالَ أَخَرَقْتَهَا لِتُغْرِقَ أَهْلَهَا لَقَدْ جِئْتَ شَيْـًٔا إِمْرًا

Fantalaqaa hattaaa izaa rakibaa fis safeenati kharaqahaa qaala akharaqtahaa litughriqa ahlahaa laqad ji'ta shai'an imraa

So they set out, until when they had embarked on the ship, al-Khidh r tore it open. [Moses] said, "Have you torn it open to drown its people? You have certainly done a grave thing."

تو دونوں چل پڑے۔ یہاں تک کہ جب کشتی میں سوار ہوئے تو (خضر نے) کشتی کو پھاڑ ڈالا۔ (موسیٰ نے) کہا کیا آپ نے اس لئے پھاڑا ہے کہ سواروں کو غرق کردیں یہ تو آپ نے بڑی (عجیب) بات کی

Commentary

Ma'arif-ul-Quran: Commentary It was said in verse 71: أَخَرَ‌قْتَهَا لِتُغْرِ‌قَ أَهْلَهَا (Did you break it that you drown its people?). About it, it appears in the Hadith of the Sahihs of al-Bukhari and Muslim that al-Khadir (علیہ السلام) had dislodged a plank of the boat with an axe because of which there was a da...
Tafsir al-Jalalayn: So they set off making their way on foot along the coast of the sea until when they embarked on the ship which was carrying them he al-Khidr made a hole in it by destroying a plank or two on the starboard side with an axe after they had sailed into deep waters. Said he Moses to him ‘Did you make a h...
Tafsir Ibn Kathir (English): Damaging the Boat Allah tells us that Musa and his companion Al-Khidr set out having come to an agreement and reached an understanding. Al-Khidr had made the condition that Musa should not ask him about anything he found distasteful until he himself initiated the discussion and offered an explanatio...

فَٱنطَلَقَا حَتَّىٰٓ إِذَا لَقِيَا غُلَٰمًا فَقَتَلَهُۥ قَالَ أَقَتَلْتَ نَفْسًا زَكِيَّةًۢ بِغَيْرِ نَفْسٍ لَّقَدْ جِئْتَ شَيْـًٔا نُّكْرًا

Fantalaqaa hattaa izaa laqiyaa ghulaaman faqatalahoo qaala aqatalta nafsan zakiy yatam bighairi nafs; laqad ji'ta shai'an nukraa

So they set out, until when they met a boy, al-Khidh r killed him. [Moses] said, "Have you killed a pure soul for other than [having killed] a soul? You have certainly done a deplorable thing."

پھر دونوں چلے۔ یہاں تک کہ (رستے میں) ایک لڑکا ملا تو (خضر نے) اُسے مار ڈالا۔ (موسیٰ نے) کہا کہ آپ نے ایک بےگناہ شخص کو ناحق بغیر قصاص کے مار ڈالا۔ (یہ تو) آپ نے بری بات کی

Commentary

Ma'arif-ul-Quran: We now move to the sentence: حَتَّىٰ إِذَا لَقِيَا غُلَامًا (until when they met a boy -74). The word: غُلَام (ghulam) in the text is used for a minor boy in the Arabic usage. This boy killed by al-Khadir (علیہ السلام) was a minor - as corroborated by Sayyidna Ibn ` Abbas ؓ and most commentators. Fu...
Tafsir al-Jalalayn: So they set off after leaving the ship making their way on foot until when they met a boy who had not yet reached puberty playing with other boys among whom his face was the fairest — and he al-Khidr slew him by slitting his throat with a knife while he lay down or by tearing his head off with his h...
Tafsir Ibn Kathir (English): The Story of killing the Boy فَانطَلَقَا (Then they both proceeded,) means, after the first incident, حَتَّى إِذَا لَقِيَا غُلاَمًا فَقَتَلَهُ (till they met a boy, and he (Khidr) killed him.) It has been stated previously that this boy was playing with other boys in one of the towns, and that Al-Kh...

فَٱنطَلَقَا حَتَّىٰٓ إِذَآ أَتَيَآ أَهْلَ قَرْيَةٍ ٱسْتَطْعَمَآ أَهْلَهَا فَأَبَوْا۟ أَن يُضَيِّفُوهُمَا فَوَجَدَا فِيهَا جِدَارًا يُرِيدُ أَن يَنقَضَّ فَأَقَامَهُۥ قَالَ لَوْ شِئْتَ لَتَّخَذْتَ عَلَيْهِ أَجْرًا

Fantalaqaa hattaaa izaaa atayaaa ahla qaryatinis tat'amaaa ahlahaa fa abaw any yudaiyifoohumaa fawajadaa feehaa jidaarany yureedu any yanqadda fa aqaamah; qaala law shi'ta lattakhazta 'alaihi ajraa

So they set out, until when they came to the people of a town, they asked its people for food, but they refused to offer them hospitality. And they found therein a wall about to collapse, so al-Khidh r restored it. [Moses] said, "If you wished, you could have taken for it a payment."

پھر دونوں چلے۔ یہاں تک کہ ایک گاؤں والوں کے پاس پہنچے اور ان سے کھانا طلب کیا۔ انہوں نے ان کی ضیافت کرنے سے انکار کر دیا۔ پھر انہوں نے وہاں ایک دیوار دیکھی جو (جھک کر) گرا چاہتی تھی۔ خضر نے اس کو سیدھا کر دیا۔ موسیٰ نے کہا اگر آپ چاہتے تو ان سے (اس کا) معاوضہ لیتے (تاکہ کھانے کا کام چلتا)

Commentary

Ma'arif-ul-Quran: The habitation mentioned أَهْلَ قَرْ‌يَةٍ (the people of a town - 77) which Sayyidna Musa and al-Khadir (علیہ السلام) passed through and whose inhabitants refused to host them was Antakiah, as in the report of Sayyidna Ibn ` Abbas ؓ ، and Aikah, as in the report of Ibn Sirin. It has also been report...
Tafsir al-Jalalayn: So they set off until when they came to the folk of a certain town namely Antioch Antākya they asked its folk for food they asked them for food by way of hospitality but they refused to extend them any hospitality. They then found in it a wall one hundred cubits high about to collapse that is it was...
Tafsir Ibn Kathir (English): The Story of repairing the Wall Allah tells us that فَانطَلَقَا (they both proceeded) after the first two instances, حَتَّى إِذَآ أَتَيَآ أَهْلَ قَرْيَةٍ (till when they came to the people of a town,) Ibn Jarir narrated from Ibn Sirin that this was Al-Aylah. According to the Hadith; «حَتَّى إِذَا أَ...

قَالَ هَٰذَا فِرَاقُ بَيْنِى وَبَيْنِكَ سَأُنَبِّئُكَ بِتَأْوِيلِ مَا لَمْ تَسْتَطِع عَّلَيْهِ صَبْرًا

Qaala haazaa firaaqu bainee wa bainik; sa unabi 'uka bitaaweeli maa lam tastati' 'alaihi sabraa

[Al-Khidh r] said, "This is parting between me and you. I will inform you of the interpretation of that about which you could not have patience.

خضر نے کہا اب مجھ میں اور تجھ میں علیحدگی۔ (مگر) جن باتوں پر تم صبر نہ کرسکے میں ان کا تمہیں بھید بتائے دیتا ہوں

Commentary

Ma'arif-ul-Quran: The habitation mentioned أَهْلَ قَرْ‌يَةٍ (the people of a town - 77) which Sayyidna Musa and al-Khadir (علیہ السلام) passed through and whose inhabitants refused to host them was Antakiah, as in the report of Sayyidna Ibn ` Abbas ؓ ، and Aikah, as in the report of Ibn Sirin. It has also been report...
Tafsir al-Jalalayn: Said he al-Khidr to him ‘This is the parting that is the moment for parting between me and you baynī wa-baynika here the preposition bayna has been annexed to a non-multiple noun but this is allowed grammatically because it is then repeated with its other noun together with the coordinating wāw. I w...
Tafsir Ibn Kathir (English): The Story of repairing the Wall Allah tells us that فَانطَلَقَا (they both proceeded) after the first two instances, حَتَّى إِذَآ أَتَيَآ أَهْلَ قَرْيَةٍ (till when they came to the people of a town,) Ibn Jarir narrated from Ibn Sirin that this was Al-Aylah. According to the Hadith; «حَتَّى إِذَا أَ...

أَمَّا ٱلسَّفِينَةُ فَكَانَتْ لِمَسَٰكِينَ يَعْمَلُونَ فِى ٱلْبَحْرِ فَأَرَدتُّ أَنْ أَعِيبَهَا وَكَانَ وَرَآءَهُم مَّلِكٌ يَأْخُذُ كُلَّ سَفِينَةٍ غَصْبًا

Ammas safeenatu fakaanat limasaakeena ya'maloona fil bahri fa arattu an a'eebahaa wa kaana waraaa' ahum malikuny yaakhuzu kulla safeenatin ghasbaa

As for the ship, it belonged to poor people working at sea. So I intended to cause defect in it as there was after them a king who seized every [good] ship by force.

(کہ وہ جو) کشتی (تھی) غریب لوگوں کی تھی جو دریا میں محنت (کرکے یعنی کشتیاں چلا کر گذارہ) کرتے تھے۔ اور ان کے سامنے (کی طرف) ایک بادشاہ تھا جو ہر ایک کشتی کو زبردستی چھین لیتا تھا تو میں نے چاہا کہ اسے عیب دار کردوں (تاکہ وہ اسے غصب نہ کرسکے)

Commentary

Ma'arif-ul-Quran: Commentary In the first verse, it was said: أَمَّا السَّفِينَةُ فَكَانَتْ لِمَسَاكِينَ (As for the boat, it belonged to some poor people - 79). About the poor people to whom this boat belonged, it has been reported from Sayyidna Ka'b al-Ahbar ؓ that they were ten brothers. Five of them were handicap...
Tafsir al-Jalalayn: As for the ship it belonged to poor people ten in number who earned a living on the sea with it leasing it to others as a way of gaining a living; and I wanted to make it defective for behind them whenever they returned — or meaning before them now — was a king a disbeliever seizing every ship that ...
Tafsir Ibn Kathir (English): Interpretations of why the Ship was damaged This is an explanation of what Musa found so hard to understand, and the appearence of which he condemed. Allah showed Al-Khidr the hidden reasons, so he said, "I damaged the ship to make it faulty, because they used to pass by a king who was one of the op...

وَأَمَّا ٱلْغُلَٰمُ فَكَانَ أَبَوَاهُ مُؤْمِنَيْنِ فَخَشِينَآ أَن يُرْهِقَهُمَا طُغْيَٰنًا وَكُفْرًا

Wa aammal ghulaamu fakaana abawaahu mu'minaini fakhasheenaaa any yurhiqa humaa tughyaananw wa kufraa

And as for the boy, his parents were believers, and we feared that he would overburden them by transgression and disbelief.

اور وہ جو لڑکا تھا اس کے ماں باپ دنوں مومن تھے ہمیں اندیشہ ہوا کہ (وہ بڑا ہو کر بدکردار ہوتا کہیں) ان کو سرکشی اور کفر میں نہ پھنسا دے

Commentary

Ma'arif-ul-Quran: The opening sentence of verse 80: وَأَمَّا الْغُلَامُ (As for the boy) means the boy who was killed by al-Khadir (علیہ السلام) . The reality behind it, as stated by him, was that the boy was cut out for infidelity and rebellion against parents. But, his parents were pious people. Al-Khadir (علیہ الس...
Tafsir al-Jalalayn: And as for the boy his parents were believers and We feared lest he should overwhelm them with insolence and disbelief — for he is as described by the hadīth of Muslim ‘He was incorrigibly disposed to disbelief and had he lived longer this disposition of his would have oppressed them because of thei...
Tafsir Ibn Kathir (English): Interpretation of why the Boy was killed Ibn `Abbas narrated from Ubayy bin Ka`b that the Prophet said: «الْغُلَامُ الَّذِي قَتَلَهُ الْخَضِرُ طُبِعَ يَوْمَ طُبِعَ كَافِرًا» (The boy Al-Khidr killed was destined to be a disbeliever from the day he was created.) It was recorded by Ibn Jarir from Ibn ...

فَأَرَدْنَآ أَن يُبْدِلَهُمَا رَبُّهُمَا خَيْرًا مِّنْهُ زَكَوٰةً وَأَقْرَبَ رُحْمًا

Faradnaa any yubdila humaa Rabbuhumaa khairam minhu zakaatanw wa aqraba ruhmaa

So we intended that their Lord should substitute for them one better than him in purity and nearer to mercy.

تو ہم نے چاہا کہ ان کا پروردگار اس کی جگہ ان کو اور (بچّہ) عطا فرمائے جو پاک طینتی میں اور محبت میں اس سے بہتر ہو

Commentary

Ma'arif-ul-Quran: In verse 81, it was said: فَأَرَ‌دْنَا أَن يُبْدِلَهُمَا رَ‌بُّهُمَا خَيْرً‌ا مِّنْهُ زَكَاةً وَأَقْرَ‌بَ رُ‌حْمًا " We, therefore, wished that their Lord would replace him with someone better than him in piety [ having good deeds and morals ] and more akin to affection [ fulfilling due rights of th...
Tafsir al-Jalalayn: So We desired that their Lord should give them in exchange read yubaddilahumā or yubdilahumā one better than him in purity that is in righteousness and God-fearing and closer than him to mercy read ruhman or ruhuman in other words it is to be understood as rahmatan ‘by way of mercy’ namely closer to...
Tafsir Ibn Kathir (English): Interpretation of why the Boy was killed Ibn `Abbas narrated from Ubayy bin Ka`b that the Prophet said: «الْغُلَامُ الَّذِي قَتَلَهُ الْخَضِرُ طُبِعَ يَوْمَ طُبِعَ كَافِرًا» (The boy Al-Khidr killed was destined to be a disbeliever from the day he was created.) It was recorded by Ibn Jarir from Ibn ...

وَأَمَّا ٱلْجِدَارُ فَكَانَ لِغُلَٰمَيْنِ يَتِيمَيْنِ فِى ٱلْمَدِينَةِ وَكَانَ تَحْتَهُۥ كَنزٌ لَّهُمَا وَكَانَ أَبُوهُمَا صَٰلِحًا فَأَرَادَ رَبُّكَ أَن يَبْلُغَآ أَشُدَّهُمَا وَيَسْتَخْرِجَا كَنزَهُمَا رَحْمَةً مِّن رَّبِّكَ وَمَا فَعَلْتُهُۥ عَنْ أَمْرِى ذَٰلِكَ تَأْوِيلُ مَا لَمْ تَسْطِع عَّلَيْهِ صَبْرًا

Wa ammal jidaaru fakaana lighulaamaini yateemaini fil madeenati wa kaana tahtahoo kanzul lahumaa wa kaana aboohumaa saalihan fa araada Rabbuka any yablughaaa ashuddahumaa wa yastakhrijaa kanzahumaa rahmatam mir Rabbik; wa maa fa'altuhoo 'an amree; zaalika taaweelu maa lam tasti' 'alaihi sabra

And as for the wall, it belonged to two orphan boys in the city, and there was beneath it a treasure for them, and their father had been righteous. So your Lord intended that they reach maturity and extract their treasure, as a mercy from your Lord. And I did it not of my own accord. That is the interpretation of that about which you could not have patience."

اور وہ جو دیوار تھی سو وہ دو یتیم لڑکوں کی تھی (جو) شہر میں (رہتے تھے) اور اس کے نیچے ان کا خزانہ (مدفون) تھا اور ان کا باپ ایک نیک بخت آدمی تھا۔ تو تمہارے پروردگار نے چاہا کہ وہ اپنی جوانی کو پہنچ جائیں اور (پھر) اپنا خزانہ نکالیں۔ یہ تمہارے پروردگار کی مہربانی ہے۔ اور یہ کام میں نے اپنی طرف سے نہیں کئے۔ یہ ان باتوں کا راز ہے جن پر تم صبر نہ کرسکے

Commentary

Ma'arif-ul-Quran: About the statement: وَكَانَ تَحْتَهُ كَنزٌ لَّهُمَا (and there was beneath it a treasure for them - 82), Sayyidna Abu al-Dard' ؓ has reported from the Holy Prophet ﷺ that it was a treasure chest of gold and silver. (Narrated by Tirmidhi and a1-Hakim, from Mazhari) Sayyidna Ibn ` Abbas ؓ said that i...
Tafsir al-Jalalayn: And as for the wall it belonged to two orphan boys who lived in the city and beneath it there was a treasure a buried trove of gold and silver belonging to them. Their father had been a righteous man and so because of his righteousness they were protected both in terms of their souls and their posse...
Tafsir Ibn Kathir (English): Interpretation of why the Wall was repaired for no Charge In this Ayah there is a proof that the word Qaryah (village) may be used to refer to a city (Madinah), because Allah first says, حَتَّى إِذَآ أَتَيَآ أَهْلَ قَرْيَةٍ (till when they came to the people of a town (Qaryah)) 18:77, but here He sa...

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