In the Shade of the Qur'an by Sayyid Qutb

This part of the sūrah begins by relating an episode in the life of the Prophet Moses which is not told or hinted at anywhere else in the Qur’ān. The sūrah does not give details of where this episode took place other than saying, ‘the place where the two seas meet.’ Nor does it define the period in Moses lifetime when the events took place.

Thus, we do not know whether the events related took place when Moses was still in Egypt, before he led the Israelites on their way to Palestine, or after they had left it. If the latter, was it before he led them into the Holy Land, or when they stopped, refusing to enter because they did not wish to confront its powerful inhabitants? Was it after they had begun their forty years of wandering in the land, going to and fro, in total loss?

The event involves a goodly servant of God’s whom Moses meets and accompanies for a period of time. But the sūrah does not give us any details of the identity of this person. It does not mention his name or status. Was he a prophet, a messenger, a scholar, or a person favoured by God for his strong faith and complete dedication to the service of His cause?

There are many reports attributed to Ibn `Abbās and others concerning the details of this story. One of them is related by al-Bukhārī who quotes Sa`īd ibn Jubayr, a scholar from the generation that followed the Prophet’s Companions as saying: “I said to `Abdullāh ibn `Abbās that Nawf al-Bakkālī claims that the person who accompanied al-Khađir [that is the name often given to the learned man in this story] was not Moses, God’s Messenger to the Children of Israel. He claims that he was a different person also named Moses. Ibn `Abbās replied: ‘That is a lie told by this enemy of God. Ubayy ibn Ka`b said to us that he heard God’s Messenger saying:

Moses was making a speech to the Children of Israel when he was asked which person had been endowed with most knowledge. He replied that he himself was that person. God took issue with him for not having attributed knowledge to Him, so He sent him a message saying that there was at the point where the two seas meet a person who had been given greater knowledge than he had. Moses asked his Lord to tell him how he could meet this man. God told him to take a whole fish with him, keeping it in a container. Wherever he lost his fish, he would find that person.’ There are several reports that add details about this story. However, apart from a note on the probable location of the story, we prefer to limit ourselves to the Qur’ānic text without going into any further detail. This helps us to live ‘in the shade of the Qur’ān’. We believe that the way the story is told in the Qur’ān, without defining the time or place and without mentioning names, has a definite purpose. Therefore we will look at the Qur’ānic text and study it without additions.

Moses said to his servant: I shall journey on until I reach the point where the two seas meet, though I may march for ages. (Verse 60)

Most probably, and God knows best, the place described here as the ‘point where the two seas meet’ refers to the Mediterranean and the Red Sea, and their meeting place is the area where the Bitter lakes and the Timsāh lake are found along the Suez Canal. It may also be a reference to the meeting point of the Gulf of Suez and the Gulf of `Aqabah at the northern end of the Red Sea. This whole area witnessed the history of the Children of Israel after they left Egypt. Anyway, the Qur’ān only refers to it in passing without defining it further. There are several other reports suggesting where the area was that ‘the two seas meet, but we feel these are all unacceptable.

We understand from the general drift of the story that Moses had a definite purpose behind his journey. He declares that he will travel as far as the meeting point of the two seas, no matter how troublesome the journey may prove, or how long it takes. He expresses his determination by the words quoted in the Qur’ān:

“though I may march for ages.” There are differences as to the exact meaning of the Arabic word, ĥuqub, which is given in the translation as ‘ages’. Some scholars state that each such ĥuqbah, or age, denotes one year, while others say it denotes eighty years. Whichever meaning it may have, the expression denotes a resolve rather than duration of time.

But when they reached the junction between the two seas, they forgot their fish, and it took its way into the sea and disappeared from sight. And after they had marched on for some distance, Moses said to his servant: ‘Bring us our mid-clay meal; we are indeed worn out by this our journey’ [the servant]: Do you recall when we betook ourselves to that rock for rest. There I forgot the fish — and none but Satan made me thus forget it! — and it took its way into the sea. How strange! (Verses 61-63)

Most probably, the fish was cooked. Its raising back to life and its moving straight into the sea was a sign given by God to Moses, so that he would know the place where he was to meet the man. This is indicated by the amazement expressed by the servant when he saw the fish swimming in the sea. Had the fish only dropped into the sea and settled at the bottom, there would be nothing strange in the matter. What makes this interpretation more plausible is that the whole trip was full of surprises that go beyond imagination, and this was only one of them.

Moses realized that he had gone beyond the place where he was to meet the man, which was by the rock where he and his servant had stayed for a little rest. Hence he traced his way back to it and there they met the man they sought: “[Moses] said: ‘That is [the place) we are seeking!’ So they turned back, retracing their footsteps, and found one of Our servants, on whom We had bestowed Our mercy and whom We had endowed with knowledge of Our own.” (Verses 64-65)

It also seems that this meeting was to remain Moses’ secret, given to him by his Lord. His servant did not know anything about it until they met the man. Hence the following scenes in the story speak only about Moses and the pious man endowed with knowledge.

Moses addresses the pious sage in a most polite manner. It is the sort of politeness that is worthy of a prophet. He puts his request, without making any assumptions, and he makes it clear that he seeks proper knowledge from a good servant of God:

Moses said to him: May I follow you, on the understanding that you will teach me something of the wisdom you have been taught?’ (Verse 66)

The man’s knowledge however is nothing like human knowledge with its immediate causes and inevitable results. It is a part of divine knowledge that God has granted him, according to a measure He determined and for a purpose He wanted to accomplish. Moses could not be expected to be patient with the man and his actions, even though Moses was a prophet and a messenger from God. Looked at superficially, these actions may appear to have no logical justification whatsoever.

They could not be understood without having access to the wisdom dictating them, and that is part of divine wisdom which people cannot begin to comprehend.

The sage understandably fears that Moses may not have the patience required to make of him a comfortable companion. He makes this clear to Moses. “The other answered: You will not be able to have patience with me, for how can you be patient with something which you cannot fully comprehend?” (Verses 67-68) But Moses is so eager to learn. Hence he resolves to be very patient and obedient, seeks God’s help and places God’s will ahead of his own resolve: “Moses replied: You will find me patient, if God so wills; and I shall not disobey you in anything.” (Verse 69)

The man reiterates the difficulties ahead, stating to Moses a condition for his companionship: that he remain patient and not question the sage about any action he takes until he himself reveals its purpose: “The other said: Well, then, if you are to follow me, do not question me about anything until I mention it to you myself” (Verse 70) Moses accepts the condition and the two set out together.

Soon afterwards comes the first scene from the trip: “And so the two went on their way, and when they embarked, [the sage] made a hole in the boat.” (Verse 71) This is certainly a strange thing to do. The boat carried both men as well as other passengers. They are all in the middle of the sea, and the sage makes a hole in the boat. On the surface, this is an action that exposes the boat and all its passengers to the risk of being drowned. Why would anyone, let alone a learned and devout person, do such an evil thing?

Confronted with such an apparently outrageous action, Moses simply forgets the conversation that he had had with the sage. A human being may accept something when it is discussed in abstract terms, but when he faces it in practice and looks at its consequences, his reaction may be totally different. Practical matters have a totally different effect. Here we see Moses, having already been warned against apparently outrageous actions and having resolved to remain patient, loses all patience when faced with a tough situation.

Moses apparently had an impulsive nature, which we detect throughout his life.

Early on we see him giving an Egyptian man quarrelling with an Israelite a punch and killing him. He then repents and seeks God’s forgiveness. Yet the following day he sees the same Israelite quarrelling with another Egyptian and tries to stop the latter. The details of these events are given in Sūrah 28.

With such an impulsive nature, Moses could not be patient when he saw his companion making a hole in the boat. He forgot all about his promise. Human nature is shown not to comprehend matters fully except through practical experience.

Hence Moses says in objection: “Have you made a hole in it in order to drown the people in it? Strange indeed is that which you have done!” (Verse 71)

But the sage tolerates this with patience, and he gently reminds Moses of what he said earlier: “Did I not say that you would not be able to have patience with me?” (Verse 72) Moses now regrets his overreaction, saying that he completely forgot. He requests the man to accept his apologies and not to rebuke him. “Do not take me to task for my having forgotten, and be not hard on me on account of what I have done.” (Verse 73) The man accepts his apologies and the two proceed further.

There are, however, other strange events awaiting Moses which would exhaust his patience: “And so the two went on until they met a certain young man. [The sage] slew him.” (Verse 74)

The first action exposed the boat and its passengers to certain risks. Now there is the blatant murder of a young man without provocation or justification. This was too much for Moses to tolerate patiently, despite all the promises he had given not to question anything he saw. Hence, “Moses exclaimed: ‘Have you killed an innocent man with no cause of just retribution for murder? Foul indeed is that which you have perpetrated.’” (Verse 74)

This suggests that Moses was not unmindful of his promise. He probably remembered it, but felt unable to keep quiet when he witnessed a murder. To him, the young man was innocent. He had not perpetrated anything to justify his killing.

He was perhaps even under age, so that he could not be held accountable for any misdeeds.

Once again the sage reminds Moses of the condition he has made and the promises Moses has given, referring also to what he said in the first place: “Did I not make it clear to you that you would not be able to have patience with me?” (Verse 75) This time, however, the sage goes further and reminds Moses that he said all this to him personally: “Did I not make it clear to you...” So the early warning was addressed to Moses personally, but he was not convinced. He had sought to be the man’s companion accepting his conditions.

Again Moses reflects, knowing that he has broken his promises twice, forgetting it despite reminders. His regret makes him too apologetic, depriving himself of any possibility of a lengthy companionship with the sage. He gives himself only one last chance: “Moses said: If ever I question you again, do not keep me in your company; for then you would have had enough excuses from me.” (Verse 76)

This brings us to the third and last scene: “And so the two went on until they came to a town, where they asked its people for food, but they refused them all hospitality. There they found a wall on the point of falling down, and [the sage] rebuilt it.” (Verse 77) The two are hungry but find themselves in a town whose population are extremely inhospitable.

They receive no guests and give nothing to the poor and hungry. Yet the man finds a wall there about to fall down. The Arabic text, yurīdu an yanqadda, is more vivid, making the wall almost like a living creature with a will that makes it want to fall.

Yet this stranger occupies himself with rebuilding the wall for nothing.

Moses finds the situation full of irony. Why should such 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 labours and then they could have bought some food to eat. He says: “Had you wished, you could have taken payment for what you did.” (Verse 77)

This signalled the end of this unlikely companionship. Moses no longer had any excuse to offer: “[The sage] replied: This is the parting of ways between me and you. Now I shall explain to you the real meaning of all [those events] which you were unable to bear with patience.” (Verse 78)

Up to this point Moses, as well as everyone following the story, have been subjected to a series of surprises with no indication as to their meaning or purpose.

Our response is the same as that of Moses. We do not even know who the person was who did such singular acts. The Qur’ān does not tell us his name, in order to add to the general air of bafflement surrounding us. But what would his name add? The sage simply represents higher divine wisdom which does not attach results to their immediate causes. It aims to explain that there are objectives of which we may know nothing about. Hence, keeping his name from us fits in well with the abstract concept he represents.

Furthermore, higher forces dictate the development of the story right from the beginning. Moses is so keen to meet this man, he travels until he is totally worn out.

But his servant leaves their food at the rock where they stopped to rest. But his forgetfulness is the cause of their return only to find the man at that very spot. Had they travelled on, they would have missed him. The whole atmosphere is shrouded in secrecy, just like the man’s name.

The secret is then revealed: “As for the boat, it belonged to some needy people who toiled upon the sea — and I desired to slightly damage it because behind them there was a king who was taking every boat by force.” (Verse 79) This explains that the small damage the boat suffered was enough to save it for its people. 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.

And as for the young man, his parents are true believers, and we feared lest he should cause them much grief by his overweening wickedness and unbelief. And so we desired that their Lord grant them in his stead [a son] of greater purity than him, and closer in loving tenderness. (Verses 80-81)

This young man appeared at the time to be deserving of no punishment, but God revealed his true nature to the sage. We realize now that he harboured all the seeds of wickedness and unbelief which were bound to increase as he grew up. Had he lived, he would have caused his parents, believers as they were, too much trouble.

He might have led them, out of love for him, to follow him in his wickedness. Hence, God directed His goodly servant to kill the boy in order to replace him with one who would be better and more dutiful.

Had the matter been left to human knowledge, the sage could not have treated the boy except on the basis of what appeared to him. He would have had no justification in killing him, particularly since the boy appeared to be still under age, having done nothing to deserve capital punishment. It is not up to anyone, other than God Himself or one to whom God imparts knowledge from Him personally, to judge anyone on the basis of his nature. Nor is it permissible to make such knowledge the basis of any action other than that which appearances allow. But God may command what He wills, as He does in this case.

And as for the wall, it belonged to two orphan boys living in the town, and beneath it was buried a treasure belonging to them. Their father had been a righteous man. So your Lord has willed it that when they come of age they should dig up their treasure by your Lord’s grace. (Verse 82)

This wall which the sage laboured to rebuild, asking no wages for his labours despite the refusal of hospitality from the townspeople, had a treasure underneath.

This treasure belonged to two young orphans in the town. Had the wall been left to fall down, the treasure would have become visible and the two boys would not have been able to claim it, considering their weakness. Since their father was a pious and righteous man, God allowed his children to benefit by his piety while they were weak. He willed to give them the time necessary to grow up and dig up their treasure when they were in a position to keep it.

The sage then disowns any share in this whole matter. It is God’s grace that dictated all his actions. It was all by God’s command who had imparted to him the necessary knowledge in such cases and others, showing him what to do in each case:

“I did not do any of this of my own accord.” (Verse 82)

Thus the secret is made clear, and all the actions of the sage which seemed preposterous in the first instance appear to be simple and wise. Now that the curtain has been removed and the secret revealed, the man disappears totally from the scene and no further mention is made of him in this sūrah nor indeed throughout the rest of the Qur’ān. The story itself represents God’s great wisdom, which reveals itself only when and as needed.

Within the context of the whole sūrah, this story about Moses and the sage is closely linked to the story of the young sleepers in the cave. Both agree that what lies beyond our human perception should be left totally to God, who will conduct it on the basis of His perfect and absolute knowledge. As for us, we know only what is told to us.