By Muhaimin Iqbal
Until the last decade severe world hunger generally occur in arid regions such as Africa, but now it has entered the world of hunger Central Asia such as Tajikistan and even Latin America such as Peru. Will the world's severe famine to this country? Hopefully not. When we behave and act properly, could be a solution even the world's food comes from this country.
What we have really be sure that the food of this country will be sufficient wills and even excess to another country? the answer I took from my discussions with marine experts Indonesia, which has a dozen years working in the position of Prime Minister of the State of Brunei Darussalam, Mr Agus S Djamil.
Two weeks ago I had the honor of his visit and the opportunity to learn directly from these experts. I share the results of these discussions on this site so that more people could see the huge opportunity.
In the Qur'an Allah illustrates there is a place called where two oceans. From this place the discharge lu'lu'u wal Marjan (pearl and Marjan) - QS 55: 19 -22.
Where two oceans that are already many people who try to interpret mufassiriin, and among them were many who refer to different places.
Ibn Kathir example interpret these places are among the Persian Sea leaning to the east and the Sea of Rum are leaning to the west. According Jalaluddin as-Suyuti was their place around the region of Syria and Pelestina. Sayyid Qutb another opinion, according to him where it is Murrah Sea (bitter) and Timsah Lake (crocodile) or a place to meet two Gulf of Aqabah and the Suez Canal in the Red Sea.
Which is true, wa Allahu knows best - only God is omniscient. Because God just told that the place was: "He let the two seas maraja met, among them is a barrier which is not exceeded by each." (Qur'an 55: 19-20)
By mentioning that at the two seas meet, and in between there are limits are not exceeded respectively, then it might also be the venue is a place that we can see so clearly as in the picture at the top, namely Indonesia.
Where two seas that is the Indian Ocean and the Pacific Ocean, it's a place that is very wealthy. Our marine resources are described in more detail in the following verse: "And He it is, God who beat the ocean (you) that ye may eat thereof flesh that is fresh (fish), and you pull out of the sea of your jewelry; and ye see the ark sailing her, and that you are looking for (profit) of His Bounty, and that ye may be grateful. "(Qur'an 16: 14)
Indonesia, which has a land area of 1.92 km2, has an area of ocean 3:26 km2 or 1.7 times its land area.
Where appropriate the preceding paragraph, that the sea is a source of food, jewelry, energy, construction, trade - it really is a very large untapped potential for it.
Sea we were on the map above flanked by two great oceans make us very rich marine biodiversity - to a variety of biological diversity. Called lahm in the verse is generally translated as fresh meat (fish), but can also be a variety of seafood that infinite source of food.
The food crisis that I alluded to at the beginning of this paper, among others, due to the orientation of the main food source of the earth's population is now new food sources from the mainland. While the surface area of 75% of the earth's oceans and only about 25% of the land. That 25% even this earth filled with a growing population - then the source of food in the future? yes of sea-was one of the sources.
This country who live in between two oceans, and we have a very rich sea which covers 1.7 times the size of our land - then it is appropriate to it as we become a pioneer for the nations in the world in the process of that ocean.
With the intention to make this nation a nation that clever grateful as well directed in the preceding paragraph, which I introduce guests in this paper Agus S Jamil God willing will make boarding schools could be the first presence in the world of Islamic boarding school marine. Hope can be immediately realized. With such a rich country, a country that became a bertemuanya two oceans - then we should have a major role to provide solutions to the problems facing the world. We are a major part of the solution, not part of the problem. Insha Allah
Where Two Seas Meet: Al-Khidr and Moses
The Qur’anic Story of al-Khidr and Moses in Sufi Commentaries as a Model for Spiritual Guidance
By : H. Talat Halman
The immortal Islamic Green Man, al-Khidr, has been compared to the Celtic Green Man, Hermes and the Buddha and in cultural practice to Elijah and Saint George. Al-Khidr figures prominently in the Qur’an, Hadith, hagiographies, and the Alexander Romance. He is cited by Sufi teachers, who draw wisdom from his story as the guide of Moses (Qur’an 18:60-82) about the Sufi path and spiritual authority. This book presents the explanations of the story as shown by three medieval Sufi Qur’an commentators, al-Qushayri (986-1072), Ruzbihan Baqli (1128-1209), and al-Qashani (d. 1329), presented here in translation for the first time. In addition, it reveals al-Khidr’s special compassion and inner knowledge (‘ilm al-ladduni) as divine inspiration distinct from conceptual knowledge and as a model of the mentoring master (shaykh al-suhba), who is distincet from the instructing master (shaykh al-ta‘lim) discussed in hadith, Qur’an commentaries, and hagiographies. The master-disciple relationship, particularly the role of companionship (suhba) and manners (adab) is central.
Where Two Seas Meet also includes important Sufi stories, including those of Rumi, Hafiz, and Ibn ‘Arabi. It then explores the story in light of cultural anthropologist Ernest Becker’s theory of human death-denial through the aspiration for both physical and symbolic immortality. This book will empower people in understanding and navigating the dynamics of the master-disciple relationship and learn to value that relationship, deal with death-anxiety, and understand and pursue the quest for symbolic immortality at the heart of our lives. This book opens a conversation about a story that has been more acclaimed than studied, more valorized than examined, more revered than understood, and illuminates the dynamics of the master-disciple relationship and our relationship to death and dying and the quest for immortality.
[Moses] found one of Our servants - a man to whom we had granted Our mercy and whom We had given knowledge from Our own. - Qur'an (Kahf) 18:65
Blessed is the one who finds such a "servant" and who holds the story of Moses and al-Khidr in his heart, and makes it his Imam. - Shams-i Tabrizi
H. Talat Halman here provides a rewarding meditation on the crucial Qur’anic story of al-Khidr and Moses.Drawing on the key Sufi concept of the master-disciple relationship, this book opens a window onto one of the world’s richest and most enigmatic spiritual narratives, which continues to resonate across religious boundaries.
Carl W. Ernst, author of How to Read the Qur’an: A New Guide, with Select Translations.
"Hugh Talat Halman’s forensic analysis reviews what others have said of Khidr and Moses, looking at a treasure trove of scriptural, hagiographical, and folkloric material on the Islamic Green Man. But it also adds a radically new, and refreshingly existential, perspective. Just as the Khidr-Moses narrative is the centerpiece of the Cave Chapter, which itself is the showcase for major elements of the Holy Qur’an, so this pioneering study by Halman brings to light features of Khidr-Moses not clearly foregrounded by others, with productive benefit for all future enquirers into this wellspring of Muslim spirituality."
In Where The Two Seas Meet (Fons Vitae, 2013), Hugh Talat Halman unpacks one of the most provocative narratives in the Islamic tradition. In the 18th chapter of the Qur’an, Surat al-Kahf (The Cave), a mysterious figure named Khidr (the “Green Man”), guides Moses through a series of seemingly criminal acts. These events turn out to be, rather, tests to try Moses’ patience, each with divine purpose and knowledge behind it.
Because of Khidr’s special knowledge and status—even immortal according to some traditions—this story from the Qur’an has inspired Muslims from a variety of cultures to take interest in the relationship between Moses and Khidr as a model of discipleship, adversity, and spiritual symbolism. In his pioneering book, Halman charts the waters of literature about the story of Khidr and Moses while giving special attention to Sufi commentaries, including those of Ruzbihan Baqli, al-Qushayri, and al-Qashani.
Halman also demonstrates that it was not only medieval Muslims who gravitated toward mining the spiritual wisdom of the story but also non-Muslims in the modern period, including Carl Jung, a director of a kung fu film, and others. Halman ends his monograph with a poem that synthesizes the many faces of the narrative and adds a unique personal touch to his work. Where The Two Seas Meet has undoubtedly become the authoritative English-language reference for research on the “Green Man” and provides the reader with lucid writing and ample references. Inevitably, moreover, it will also interest readers beyond the academy because of its transcultural insights and possibilities for interpretation.
INNER MEANING OF SURAH KAHF, VERSES 60-82
By Jehangir A. Merchant
“It is He Who has sent down to you the Book: in it are verses basic or fundamental (of established meaning); they are the foundation of the Book: others are allegorical.” Holy Qur’an, Sura Ali ‘Imran, 3:7
The Holy Qur’an clearly defines the
nature of its contents in the above passage and lends significant clue
to the method of its interpretation. Regarding the sacred text of the
Holy Qur’an, Hazrat Mawlana Imam Ja’far al-Sadiq is reported to have
said.
“The Book of God contains four things, namely:
(1)‘ibarah – the announced expression
(ii) Isharah – the allusion
(iii) Lata’if – the hidden meaning related to the supersensible worlds and
(iv) Haqa’iq – the spiritual truths.
“The first, ‘ibarah, meaning the announced or literary expression, is for the common people (‘awamma); the Isharah, allusion, is for the elite (khawass); Lata’if, the hidden meaning, is for the friends of God (awliya) and Haqa’iq, the spiritual truths, are for the prophets (anbiya).”
Thus, on the whole, the Holy Qur’an may
be divided into two inter-related elements, namely (a) the nucleus or
foundation of the Book, and (b) the part which is figurative,
metaphorical or allegorical. The division is not between the verses but
in the meaning associated with them. The verses described as ‘basic or
fundamental of established meaning’ refer to categorical orders and
other matters which are plain to everyone’s understanding, whilst those
which are termed as ‘allegorical’, refer to the spiritual themes that
are clothed in multi-hued garb and often expressed in the form of
stories.
The stories of the Prophets in the Holy
Qur’an, which appear as plain and simple narrative of events, carry
within them profound spiritual elements for the wise and mindful. It
would be interesting to take just one such story from the Holy Qur’an (Sura Kahf, Sura
18, Ayats 60 to 82), which chronicles the meeting of Prophet Moses and
Khidr and explore one inner meaning. Mawlana Rumi, the great Persian
mystic is quoted as having said: “If you desire to become acquainted
with inner truth, drop the letter and adopt the spirit.”
THE STORY OF MOSES AND KHIDR
The Holy Qur’an narrates as follows (Sura Kahf, verses 60-65)
“…Moses said unto his servant: ‘I will not give up until I reach the point where the two rivers meet, though I spend years and years in travel.’ And when they reached the point where the two rivers met, they forgot their fish, and it took its way into the waters, swimming at will. And when they had gone farther, Moses said unto his servant: ‘Bring us our meal. Truly, we are worn out with travelling.’
The servant replied: ‘Did you see (what happened) when we were resting on the rock? I forgot the fish and none but Satan made me forget to mention this to you. The fish made its way into the sea in a miraculous fashion.’
Moses said: ‘This is what we have been seeking.’ So they retraced their steps again.And so they found one of Our servants, on whom We had bestowed Mercy from Ourselves and to whom We had taught Knowledge from Our Presence.”
The Narrative:
Prophet Moses (a.s.) who possessed
immense knowledge, once asked God if there was any one more learned than
himself. In reply to his question, he was commanded to seek Khidr, who
would instruct him in knowledge which he did not possess as yet. He was
to take a fish with him, as its disappearance would be an indication of
the place where he was to meet Khidr. Accompanied with his servant,
Moses set out to seek Khidr, and when they arrived at the junction of
the two seas they forgot the fish which made its way into the waters.
After a tiring journey, Moses asked for the fish to be brought, but his
servant explained apologetically that the fish had made its way into the
sea and Satan had made him forget to mention this to him. When Moses
heard this, he retraced his steps back to the spot where the fish had
disappeared and met Khidr.
Interpretation:
Prophet Moses, in this story, represents
the ‘seeker of Spiritual Reality’. He is the one who possesses the
humility and desire to seek further enlightenment. His quest for
Absolute Reality is so intense that even a very long, arduous struggle
does not dampen his spirit or deter him from journeying on this
difficult path. As he intensifies his efforts, he soon realises that
this Path cannot be traversed alone. He is inspired to seek the
Spiritual Master who would reveal to him the Spiritual Truths and guide
him on his onward journey unto the final goal in God.
The servant who is accompanying Moses on his spiritual quest is none else but the ‘self-reproaching spirit’ (Nafs-e-Lawwama), which senses evil, resists it and tries to purify itself by seeking God’s grace and pardon.
The fish symbolizes the intellect (aql), which is the human faculty of reasoning, and for the possession of which man is called the ‘Crown of Creation’ (Ashraful Makhluquat). The two seas are the ‘seas of Divine
Knowledge and of human knowledge’. The latter has its uses and is bound
by limitations. However, it is a stepping-stone to the former. Satan is the ‘human ego’ which cherishes
pride. It hovers about, waiting for an opportune moment to misguide the
seeker through neglect and forgetfulness. Like Iblis (Satan)
who did not submit himself to the commands of God but revolted against
Him, the ‘human ego’ also rebels against submission unto any other
authority if so tempted.
Now, as the ‘seeker of Truth’ (Moses)
journeys on the path, he finds himself crossing from ‘sea of human
knowledge’ into the ‘sea of Divine Knowledge’. It is at this juncture
that the ‘ intellect’ (fish) gives up the journey: unable to comprehend
the Reality of the Spiritual World and stunned by the vastness of the
Divine Sea, there is nothing left for it to do but to recoil silently.
At this stage, the ‘seeker’ (Moses) has
to find a Master and submit himself to his will, but the ‘ego’ (Satan)
succeeds in pushing him onwards to self-deceit and self-delusion.
Unaware of the steep climb, the seeker journeys on but only to realise
that he can go no further. He is astounded. Where is he? What ought he
to do? Why can he not proceed on his way? Where is his ‘intellect’
which had been his faithful guide for so long and which had reasoned out
things for him? Where is it now? The seeker realizes that the intellect
is incapable of entering the Spiritual Realm and cannot exercise any
power in this Province. He decides to seek the Master who could lead him
to the Supreme Goal with Divine Grace. His search brings him to the
door-steps of the holy one, Kamil Mursheed – The Perfect Master. Moses, the true seeker, meets his Master in the person of Khidr.
Verses 66-70:
“Moses said to him: ‘May I follow you, so that you may teach me something of the (Higher) Truth which you have been taught?’
He said: ‘Verily you will not bear with me. And how can you bear those things with me that which is beyond your knowledge?’
Moses said: ‘If Allah wills, you shall find me patient and I shall not disobey you in anything.’
He said: ‘If you are bent on following me, ask no questions about anything till I myself speak to you concerning it.’”
Interpretation:
Having met the True Master, the seeker implores the Holy One to accept him as his disciple (murid) and teach him the knowledge of Higher Spiritual Truths which would lead him to the Supreme Goal. Knowing that Spiritual Knowledge can
often confuse the minds of the seekers, the Master warns the seeker that
it is a difficult path on which he embarks. He will see and experience
many mysterious things and may neither be able to bear them calmly nor
patiently. The ardent seeker demonstrates his true attitude as a
student to the teacher, promising to follow and obey his Master under
any circumstance. But this assurance is not enough and so the Master
places a final condition before the seeker that he should not question
him about anything whatsoever, and the seeker agrees to it. Baiyat (Oath of Allegiance) is pledged by the devotee creating a Murshid-murid (Teacher-disciple) relationship between the two. A spiritual bond, now binds them.
Verses 71 and 73:
“The two set forth, and when they were in the boat, he made a hole therein. Moses said: ‘Have you made a hole to drown those who are in it? Verily you have done a dreadful thing.’
He answered: ‘Did I not tell you that you will not be able to bear with me?’And Moses said: ‘Do not be angry with me for my forgetfulness and pardon me for my fault.’”
Verse 79:
“As for the boat, it belonged to poor people working on the sea. I damaged it because there was a certain king after them who was taking every ship by force.”
Interpretation
The path on which the Master leads his
disciple is full of mysteries and paradoxes. The seeker, being unable to
understand his Master’s acts, falls into the weakness of questioning,
and even doubting, his Master.
The sailing on the Divine Ocean was not
going to be a smooth one. Those who belong to God have to be saved from
the tyrant king (worldly desires) and therefore the heart is pierced
with the love of God, so as to eradicate it of all worldly attachments.
God says in the Holy Qur’an:
“Be sure, We shall test you with
something of fear and hunger, some loss in goods or lives or the fruits
of your toil, but give glad tidings to those who patiently persevere, –
who say, when afflicted with calamity: To God we belong, and to Him is
our return.” Sura al-Baqr, 2:155-156
The seeker suffers worldly losses and
endures difficulties sometimes with doubt. The seeker has been informed
about the duality of the struggle: to endure trials or lose himself to
the world. What seems to him an unjust act is indeed an act of kindness.
This is the way of the Master. Mawla Murtaza Ali has said:
“Never permit yourselves to have a doubt
(in religion); as soon as you permit one to arise, you become
unbelievers, deprived of the Mercy of God. Because doubt is the feature
of His enemies; so, let you always be firm in your religious opinion.”
The seeker now realizes that it is by
emptying his heart of his worldly desires that he will grow spiritually,
and he therefore accepts the way of his Master. He craves forgiveness
for his impatience, for his doubt and for any complaint he may have made
in ignorance. The Master is Merciful and Kind. He is aware of the
shortcomings of his disciple and continues to guide him.
Verses 74-76
“They journeyed on until they met a young man and he slew him. Moses said: ‘You have killed an innocent man who has done no harm. Surely you have done a wicked thing.’
He answered: ‘Did I not tell you that you will not be able to bear with me?’Moses said: ‘If ever I question you again about anything, abandon me; for then I should deserve it.’”
Verses 80-81
“As for the youth, his parents are true believers, and we feared that he would grieve them with his wickedness and unbelief. And it was our desire that their Lord should grant them another son in his place, more righteous and closer in affection.”
Interpretation
As the seeker is taken along the
spiritual path, the Master thwarts the vain desires which still lurk in
the heart of the disciple. They appear harmless and innocent to the
seeker, so that he demands an explanation from his Master for destroying
them. The Teacher explains that though these vain desires look innocent
they are the slaves of Satan bringing sorrow and despair in the end.
From an Ismaili perspective, the Imam of
the Time grants Firmans to his murids, and these Firmans, when
implicitly followed, annihilate weaknesses which are obstacles in the
path of spiritual progress. The faithful seeker is thus saved from
the disastrous effects of his desires. As he follows the Firmans he
also receives the blessings of his Mawla which enrich his life with
abundant virtues (righteous and devoted son) that eventually become the
source of his everlasting joy and happiness.
Verses 77-78
“So they travelled on until they came to a certain city. They asked the people for some food, but they declined to receive them as their guests. There they found a wall on the point of falling down, and he repaired it.
Moses said: ‘Had you wished, you could have demanded payment for your labours.’He said: ‘Now has the time arrived when we must part. But first I will explain to you those acts of mine which you could not bear to watch with patience.’”
Verse 82
“As for the wall, it belonged to two orphan boys in the city whose father was an honest man. Beneath the wall, their treasure is buried. Your Lord desired that they should dig out their treasure when they grew to manhood. I did not do it of my own accord. Such is the interpretation of those things which you were unable to watch with patience.”
Interpretation
The disciple learns to sacrifice
personal gains for the good of others. Service to others represents a
higher form of worship, helping to annihilate the ‘ego’. Hence the
mirror of the heart reflects the ‘Light’ within. The aspect of service is expressed in
the words of the 48th Ismaili Imam, Hazrat Mawlana Imam Sultan Muhammad
Shah, Aga Khan III, who said : “Today, I will give you a small motto and
that is ‘Work no Words’. Labour for welfare of others is the best way
of improving ourselves, because results are sure and certain. If you
work for yourselves, you will never be happy. This is not a new idea but
this is an outcome of the experience of thousands of years of history.”
The disciple has followed the Master
serving him well, but the Master wishes him to know that this service to
him is incomplete without service to his own brothers. Further, it is
in the act itself (repairing the wall) without regard for reward that
the Master exemplifies this aspect of service. The three events which took place during
the meeting between Moses and Khidr explain the paradoxes found in life.
Apparent loss may be real gain; apparent calamity or cruelty may be
real mercy; returning good for evil may be justice, not apparent
generosity. Surely God’s Wisdom transcends all human calculation.
Further Meaning
As we ponder over the events, yet another meaning takes shape.
The two rivers symbolize the ‘ exoteric’ (Zahiri) and ‘esoteric (Batini) aspects of the faith. The Holy
Qur’an says:
“He has left free the two bodies of
flowing water, meeting together: but between them is a barrier which
they do not transgress.” Sura al-Rahman, 55: 19-20
When one is traversing a stream, a boat
and a boatman are necessary. Moses, the disciple, meets the Spiritual
Master in the person of Khidr. The boat, the heart of the disciple,
pierced by the grace of the Master, increases the desire for higher
spiritual knowledge, so keeping away the tyrant ruler (Satan) from
becoming the master over the disciple’s heart. In this manner, the
Master sets upon the task of destroying all animal instincts by
enforcing strict discipline on the journeying seeker.
This journey of spiritual progress brings
more difficulties for the disciple. Men of ordinary understanding, who
are yet engaged in the outward (Zaheri) aspect of the faith, rebel against the inner (Batini) practices. The refusal of the inhabitants of the city to give food is an example of the attitude of the Zaheris towards the Batinis.
The crumbling wall of the city,
underneath which lies the invaluable treasure, depicts the inner state
of Moses where he feels the urgency to gain Ma’rifat of God and
is prepared to give up the world (crumbling wall) and renounce his
temporal duties. But Khidr, the Spiritual Master is in no hurry to grant
him the treasure, as the time is not yet ripe and the disciple has yet
to undergo further spiritual training. The Master strikes a balance
between the spiritual and the temporal aspects of the life of his
disciple. This is shown in Khidr’s work of re-building the crumbling
wall.
The story tells us that beneath the wall lies an invaluable treasure belonging to the two orphans. ‘Treasure’ symbolises Ma’rifat (Knowledge) of God: this is kept secure for the seeker of Truth. The two orphans signify two stages the seeker traverses, the Tariqat (the way) and Haquiqat (the Truth). As long as there is rigid interpretation of the Shariyat (the law), these two stages (Tariqat and Haquiqat) will remain obscure, resulting in Ma’rifat remaining buried, unseen and untouched. The aging of the orphans and their discovery of the treasure illustrates the Tariqat and Haquiqat prescribed by the Master; these must be implicitly followed, for it is only then that the treasures of Ma’rifat become accessible.
Conclusion
This is neither the end nor final
interpretation of the story of Moses and Khidr. Each individual may
gain new insight into its meaning at various stages of his or
her spiritual progress; this indeed is the fascinating aspect of the
allegories and parables found in the Holy Qur’an. (© Simerg.com)
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Author’s Note on Khidr:
Khidr means ‘Green’. His name is not mentioned in the Holy Qur’an, but tradition speaks of ‘One of Our servants’ as being Khidr. His knowledge is fresh and green, and drawn out from God’s own Presence. He is a mysterious being, who has to be sought out. He has the secrets of the paradoxes of life, which ordinary people do not understand or understand in a wrong sense. The nearest equivalent figure in the literature of the People of the Book is Meichizedek. In Genesis XIV. 18-20, he appears as kind of Salem, Priest of the Most High God: he blesses Abraham, and Abraham gives him tithes. He seems to live for all times.
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The above is a revised version of the original article “Esoterics in Qur’anic Parables: The Example of Moses and Khidr” which appeared in Ilm magazine, March 1977, Volume 2, Numbers 3 and 4, published by the Shia Imami Ismaili Tariqah and Religious Education Board for the United Kingdom (ITREB which was formerly known as The Ismailia Association).
About the author: (Rai) Jehangir A. Merchant has served Ismaili institutions as an Alwaez, teacher and writer for five decades, both in an honorary and professional capacity. He currently resides in Vancouver, Canada. During his tenure with ITREB United Kingdom from 1975-1992, he edited Ilm magazine.
Other articles by the same author on this Web Site:
1. Jehangir Merchant’s Thank You Letter to the Fatimid Ismaili Icon, Da’i Al-Mu’ayyad al-Shirazi
2. Ghadir-Khumm and the Two Weighty Matters (includes author’s detailed profile)
3. Text and Explanation of “Eji Shah Islamshah Amne Maliya”
4. A Translation and Brief Commentary of Pir Sadardin’s Ginan “Jem Jem Jugatsu Preet Kareva”
5. The Frontispiece of the Ismaili Jamatkhana in Mashhad, Iran
6. An Esoteric Interpretation of the Mi’raj and the Prophetic Tradition ‘I Have a Time with God’ (li ma’a Allah waqt)
Please visit the What’s New page for all articles posted on this website, and go to theHome page if this is your first visit to Simerg.
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Additional explanatory notes about Khidr:
(1) Khidr literally means ‘The Green One’, representing freshness of spirit and eternal liveliness, green symbolizing the freshness of knowledge “drawn out of the living sources of life.” Whatever the source for this green may be, it has come to symbolize the benign presence of the divine wisdom as imparted by the Divine Himself to Khidr and to Prophet Muhammad.
Qur’anic commentators say that al-Khidr (‘The Green Man’ of pre-Islamic lore) is one of the prophets; others refer to him simply as an angel who functions as a guide to those who seek God. And there are yet others who argue for his being a perfect wali meaning the one whom God has taken as a friend.
Khidr is associated with the Water of Life. Since he drank the water of immortality he is described as the one who has found the source of life, ‘the Eternal Youth.’ He is the mysterious guide and immortal saint in popular Islamic lore and the hidden initiator of those who walk the mystical path. In the Muslim tradition Khidr is alive and well and continues to guide the perplexed and those who invoke his name.
(2) From Wikipedia: Khidr or Al-Khiḍr (Arabic: الخضر “the Green One”, also transcribed Khidr, Khidar, Khizr, Khizar and (Persian: خضر), Turkish: Hızır) is an enigmatic figure in Islam; some say he is a ‘Abdan Ṣālih (righteous servant of God while others say he is a prophet. Al-Khidr is best known for his appearance in the Qur’an in sura al-Kahf – Qur’an 18:65. Although not mentioned by name in the ayah (verse), al-Khiḍr is assumed to be the figure that Musa (Moses) accompanies and whose seemingly violent and destructive actions so disturb Moses that he violates his oath not to ask questions.
You would think you are in the Middle East, but nope, this is all contemporary United States of America. There are many more examples of this in the United States and even in some European countries. I have only shared a few.
Is The Source Of Qur'an 18:60-65 The Alexander Romances?
Western scholars have claimed that Qur'an 18:60-65 is dependent upon stories from the Alexander Romances. Perhaps the most influential theory regarding the character of Qur'an 18:60-65 is that of Arent Wensinck's article "Al-Khadir" in the Encyclopaedia Of Islam. This article has been printed in both the first (1927, Volume II) and the second (1978) editions of the Encyclopaedia Of Islam without any changes. (to read more please click open in new tab this Is The Source Of Qur'an 18:60-65 The Alexander Romances?)
Khidr in Ahadith.
Narrated Ibn 'Abbas:
That he differed with Hur bin Qais bin Hisn Al-Fazari regarding the companion of (the Prophet) Moses. Ibn 'Abbas said that he was Khadir. Meanwhile, Ubai bin Ka'b passed by them and Ibn 'Abbas called him, saying "My friend (Hur) and I have differed regarding Moses' companion whom Moses, asked the way to meet. Have you heard the Prophet mentioning something about him? He said, "Yes. I heard Allah's Apostle saying, "While Moses was sitting in the company of some Israelites, a man came and asked him. "Do you know anyone who is more learned than you? Moses replied: "No." So Allah sent the Divine Inspiration to Moses: 'Yes, Our slave Khadir (is more learned than you.)' Moses asked (Allah) how to meet him (Khadir). So Allah made the fish as a sign for him and he was told that when the fish was lost, he should return (to the place where he had lost it) and there he would meet him (Al-Khadir). So Moses went on looking for the sign of the fish in the sea. The servant-boy of Moses said to him: Do you remember when we betook ourselves to the rock, I indeed forgot the fish, none but Satan made me forget to remember it. On that Moses said: 'That is what we have been seeking? (18.64) So they went back retracing their foot-steps, and found Khadir. (And) what happened further to them is narrated in the Holy Qur'an by Allah. (18.54 up to 18.82) [1]
Narrated Ubai bin Kab:
Allah's Apostle said, "Moses the Apostle of Allah," and then he narrated the whole story about him. Al-Khadir said to Moses, "Did not I tell you that you can have no patience with me." (18.72). Moses then violated the agreement for the first time because of forgetfulness, then Moses promised that if he asked Al-Khadir about anything, the latter would have the right to desert him. Moses abided by that condition and on the third occasion he intentionally asked Al-Khadir and caused that condition to be applied. The three occasions referred to above are referred to by the following Verses:
"Call me not to account for forgetting And be not hard upon me." (18.73)
"Then they met a boy and Khadir killed him." (18.74)
"Then they proceeded and found a wall which was on the verge of falling and Khadir set it up straight." (18.77) [2]
Narrated Sa'id bin Jubair:
I said to Ibn 'Abbas, "Nauf Al-Bikali claims that Moses, the companion of Al-Khadir was not the Moses of the children of Israel" Ibn 'Abbas said, "The enemy of Allah (Nauf) told a lie." Narrated Ubai bin Ka'b that he heard Allah's Apostle saying, "Moses got up to deliver a speech before the children of Israel and he was asked, Who is the most learned person among the people?' Moses replied, 'I (am the most learned).' Allah admonished him for he did not ascribe knowledge to Allah alone. So Allah revealed to him: 'At the junction of the two seas there is a slave of Ours who is more learned than you.' Moses asked, 'O my Lord, how can I meet him?' Allah said, 'Take a fish and put it in a basket (and set out), and where you, will lose the fish, you will find him.' So Moses (took a fish and put it in a basket and) set out, along with his boy-servant Yusha' bin Nun, till they reached a rock (on which) they both lay their heads and slept. The fish moved vigorously in the basket and got out of it and fell into the sea and there it took its way through the sea (straight) as in a tunnel). (18.61) Allah stopped the current of water on both sides of the way created by the fish, and so that way was like a tunnel. When Moses got up, his companion forgot to tell him about the fish, and so they carried on their journey during the rest of the day and the whole night.
The next morning Moses asked his boy-servant 'Bring us our early meal; no doubt, we have suffered much fatigue in this journey of ours.' (18.62) Moses did not get tired till he had passed the place which Allah had ordered him to seek after. His boy-servant then said to him,' 'Do you remember when we be-took ourselves to the rock I indeed forgot the fish, none but Satan made me forget to remember it. It took its course into the sea in a marvelous way.' (18.63)
There was a tunnel for the fish and for Moses and his boy-servant there was astonishment. Moses said, 'That is what we have been seeking'. So they went back retracing their footsteps. (18.64) They both returned, retracing their steps till they reached the rock. Behold ! There they found a man covered with a garment. Moses greeted him. Al-Khadir said astonishingly. 'Is there such a greeting in your land?' Moses said, 'I am Moses.' He said, 'Are you the Moses of the children of Israel?' Moses said, 'I have come to you so that you may teach me of what you have been taught.
Al-Khadir said, 'You will not be able to have patience with me. (18.66) O Moses! I have some of Allah's knowledge which He has bestowed upon me but you do not know it; and you too, have some of Allah's knowledge which He has bestowed upon you, but I do not know it." Moses said, "Allah willing, you will find me patient, and I will not disobey you in anything.' (18.6) Al-Khadir said to him. 'If you then follow me, do not ask me about anything until I myself speak to you concerning it.' (18.70), After that both of them proceeded along the sea coast, till a boat passed by and they requested the crew to let them go on board. The crew recognized Al-Khadir and allowed them to get on board free of charge. When they got on board suddenly Moses saw that Al-Khadir had pulled out one of the planks of the boat with an adze. Moses said to him.' These people gave us a free lift, yet you have scuttled their boat so as to drown its people! Truly, you have done a dreadful thing.' (18.71)
Al-Khadir said, 'Didn't I say that you can have no patience with me ?' (18.72) Moses said, 'Call me not to account for what I forgot and be not hard upon me for my affair (with you.)" (18.73)
Allah's Apostle said, "The first excuse given by Moses, was that he had forgotten. Then a sparrow came and sat over the edge of the boat and dipped its beak once in the sea. Al-Khadir said to Moses, 'My knowledge and your knowledge, compared to Allah's knowledge is like what this sparrow has taken out of the sea.' Then they both got out of the boat, and while they were walking on the sea shore, Al-Khadir saw a boy playing with other boys. Al-Khadir got hold of the head of that boy and pulled it out with his hands and killed him. Moses said, 'Have you killed an innocent soul who has killed nobody! Truly, you have done an illegal thing.' (18.74) He said, "Didn't I tell you that you can have no patience with me?' (18.75) (The sub narrator said, the second blame was stronger than the first one.) Moses said, 'If I ask you about anything after this, keep me not in your company, you have received an excuse from me.' (18.76)
Then they both proceeded until they came to the inhabitants of a town. They asked them food but they refused to entertain them. (In that town) they found there a wall on the point of falling down. (18.77) Al-Khadir set it up straight with his own hands. Moses said, 'These are people to whom we came, but they neither fed us nor received us as guests. If you had wished, you could surely have exacted some recompense for it. Al-Khadir said, 'This is the parting between me and you ..that is the interpretation of (those things) over which you were unable to hold patience.' (18.78-82)
Allah's Apostle said, "We wished that Moses could have been more patient so that Allah might have described to us more about their story." [10]
Narrated Ibn Juraij:
Ya'la bin Muslim and 'Amr bin Dinar and some others narrated the narration of Sa'id bin Jubair.
Narrated Sa'id: While we were at the house of Ibn 'Abbas, Ibn 'Abbas said, "Ask me (any question)" I said, "O Abu Abbas! May Allah let me be sacrificed for you ! There is a man at Kufa who is a story-teller called Nauf; who claims that he (Al-Khadir's companion) is not Moses of Bani Israel." As for 'Amr, he said to me, "Ibn 'Abbas said, "(Nauf) the enemy of Allah told a lie." But Ya'la said to me, "Ibn 'Abbas said, Ubai bin Ka'b said, Allah's Apostle said, 'Once Moses, Allah's Apostle, preached to the people till their eyes shed tears and their hearts became tender, whereupon he finished his sermon. Then a man came to Moses and asked, 'O Allah's Apostle! Is there anyone on the earth who is more learned than you?' Moses replied, 'No.' So Allah admonished him (Moses), for he did not ascribe all knowledge to Allah. It was said, (on behalf of Allah), 'Yes, (there is a slave of ours who knows more than you ).' Moses said, 'O my Lord! Where is he?' Allah said, 'At the junction of the two seas.' Moses said, 'O my Lord ! Tell I me of a sign whereby I will recognize the place.' " 'Amr said to me, Allah said, "That place will be where the fish will leave you." Ya'la said to me, "Allah said (to Moses), 'Take a dead fish (and your goal will be) the place where it will become alive.' " So Moses took a fish and put it in a basket and said to his boy-servant "I don't want to trouble you, except that you should inform me as soon as this fish leaves you." He said (to Moses)." You have not demanded too much." And that is as mentioned by Allah:
'And (remember) when Moses said to his attendant .... ' (18.60) Yusha' bin Nun. (Sa'id did not state that). The Prophet said, "While the attendant was in the shade of the rock at a wet place, the fish slipped out (alive) while Moses was sleeping. His attend an said (to himself), "I will not wake him, but when he woke up, he forgot to tell him The fish slipped out and entered the sea. Allah stopped the flow of the sea. where the fish was, so that its trace looked as if it was made on a rock. 'Amr forming a hole with his two thumbs an index fingers, said to me, "Like this, as in its trace was made on a rock." Moses said "We have suffered much fatigue on this journey of ours." (This was not narrate by Sa'id). Then they returned back and found Al-Khadir. 'Uthman bin Abi Sulaiman said to me, (they found him) on a green carpet in the middle of the sea. Al-Khadir was covered with his garment with one end under his feet and the other end under his head. When Moses greeted, he uncovered his face and said astonishingly, 'Is there such a greeting in my land? Who are you?' Moses said, 'I am Moses.' Al-Khadir said, 'Are you the Moses of Bani Israel?' Moses said, 'Yes.' Al-Khadir said, "What do you want?' Moses said, ' I came to you so that you may teach me of the truth which you were taught.' Al-Khadir said, 'Is it not sufficient for you that the Torah is in your hands and the Divine Inspiration comes to you, O Moses? Verily, I have a knowledge that you ought not learn, and you have a knowledge which I ought not learn.' At that time a bird took with its beak (some water) from the sea: Al-Khadir then said, 'By Allah, my knowledge and your knowledge besides Allah's Knowledge is like what this bird has taken with its beak from the sea.' Until, when they went on board the boat (18.71). They found a small boat which used to carry the people from this sea-side to the other sea-side. The crew recognized Al-Khadir and said, 'The pious slave of Allah.' (We said to Sa'id "Was that Khadir?" He said, "Yes.") The boat men said, 'We will not get him on board with fare.' Al-Khadir scuttled the boat and then plugged the hole with a piece of wood. Moses said, 'Have you scuttle it in order to drown these people surely, you have done a dreadful thing. (18.71) (Mujahid said. "Moses said so protestingly.") Al-Khadir said, 'Didn't I say that you can have no patience with me?' (18.72) The first inquiry of Moses was done because of forget fullness, the second caused him to be bound with a stipulation, and the third was done he intentionally. Moses said, 'Call me not to account for what I forgot and be not hard upon me for my affair (with you).' (18.73)
(Then) they found a boy and Al-Khadir killed him. Ya'la- said: Sa'id said 'They found boys playing and Al-Khadir got hold of a handsome infidel boy laid him down and then slew him with knife. Moses said, 'Have you killed a innocent soul who has killed nobody' (18.74) Then they proceeded and found a wall which was on the point of falling down, and Al-Khadir set it up straight Sa'id moved his hand thus and said 'Al-Khadir raised his hand and the wall became straight. Ya'la said, 'I think Sa'id said, 'Al-Khadir touched the wall with his hand and it became straight (Moses said to Al-Khadir), 'If you had wished, you could have taken wages for it. Sa'id said, 'Wages that we might had eaten.' And there was a king in furor (ahead) of them" (18.79) And there was in front of them. Ibn 'Abbas recited: 'In front of them (was) a king.'
It is said on the authority of somebody other than Sa'id that the king was Hudad bin Budad. They say that the boy was called Haisur. 'A king who seized every ship by force. (18.79) So I wished that if that boat passed by him, he would leave it because of its defect and when they have passed they would repair it and get benefit from it. Some people said that they closed that hole with a bottle, and some said with tar. 'His parents were believers, and he (the boy) was a non-believer and we(Khadir) feared lest he would oppress them by obstinate rebellion and disbelief.' (18.80) (i.e. that their love for him would urge them to follow him in his religion, 'so we [i.e. Khadir] desired that their Lord should change him for them for one better in righteousness and near to mercy' (18:81). This was in reply to Moses' saying: Have you killed an innocent soul.'? (18.74). 'Near to mercy" means they will be more merciful to him than they were to the former whom Khadir had killed. Other than Sa'id, said that they were compensated with a girl. Dawud bin Abi 'Asim said on the authority of more than one that this next child was a girl. [11]
Narrated Sa'id bin Jubair:
I said to Ibn 'Abbas, "Nauf-al-Bakali " claims that Moses of Bani Israel was not Moses, the companion of Al-Khadir." Ibn 'Abbas said, "Allah's enemy tells a lie! Ubai bin Ka'b narrated to us that Allah's Apostle said, 'Moses got up to deliver a sermon before Bani Israel and he was asked, 'Who is the most learned person among the people?' Moses replied, 'I (am the most learned).' Allah then admonished Moses for he did not ascribe all knowledge to Allah only (Then) came the Divine Inspiration:-- 'Yes, one of Our slaves at the junction of the two seas is more learned than you.'
Moses said, 'O my Lord ! How can meet him?' Allah said, 'Take a fish in a basket and wherever the fish is lost, follow it (you will find him at that place). So Moses set out along with his attendant Yusha' bin Nun (Joshua, successor of Moses), and they carried with them a fish till they reached a rock and rested there. Moses put his head down and slept. (Sufyan, a sub-narrator said that somebody other than 'Amr said) 'At the rock there was a water spring called 'Al-Hayat' and none came in touch with its water but became alive. So some of the water of that spring fell over that fish, so it moved and slipped out of the basket and entered the sea. When Moses woke up, he asked his attendant, 'Bring our early meal' (18.62).
The narrator added: Moses did not suffer from fatigue except after he had passed the place he had been ordered to observe. His attendant Yusha bin Nun said to him, 'Do you remember (what happened) when we betook ourselves to the rock? I did indeed forget (about) the fish ...' (18.63) The narrator added: So they came back, retracing their steps and then they found in the sea, the way of the fish looking like a tunnel. So there was an astonishing event for his attendant, and there was tunnel for the fish. When they reached the rock, they found a man covered with a garment. Moses greeted him. The man said astonishingly, 'Is there any such greeting in your land?' Moses said, 'I am Moses.' The man said, 'Moses of Bani Israel?' Moses said, 'Yes,' and added, 'may I follow you so that you teach me something of the Knowledge which you have been taught?' (18.66). Al-Khadir said to him, 'O Moses! You have something of Allah's knowledge which Allah has taught you and which I do not know; and I have something of Allah's knowledge which Allah has taught me and which you do not know.' Moses said, 'But I will follow you.' Al-Khadir said, 'Then if you follow me, ask me no question about anything until I myself speak to you concerning it.' (18.70). After that both of them proceeded along the seashore. There passed by them a boat whose crew recognized Al-Khadir and received them on board free of charge. So they both got on board. A sparrow came and sat on the edge of the boat and dipped its beak unto the sea. Al-Khadir said to Moses. 'My knowledge and your knowledge and all the creation's knowledge compared to Allah's knowledge is not more than the water taken by this sparrow's beak.'
Then Moses was startled by Al-Khadir's action of taking an adze and scuttling the boat with it. Moses said to him, 'These people gave us a free lift, but you intentionally scuttled their boat so as to drown them. Surely you have...' (18.71) Then they both proceeded and found a boy playing with other boys. Al-Khadir took hold of him by the head and cut it off. Moses said to him, 'Have you killed an innocent soul who has killed nobody? Surely you have done an illegal thing! ' (18.74) He said, "Didn't I tell you that you will not be able to have patient with me up to ..but they refused to entertain them as their guests. There they found a wall therein at the point of collapsing.' (18.75-77) Al-Khadir moved his hand thus and set it upright (repaired it). Moses said to him, 'When we entered this town, they neither gave us hospitality nor fed us; if you had wished, you could have taken wages for it,' Al-Khadir said, 'This is the parting between you and me I will tell you the interpretation of (those things) about which you were unable to hold patience.'...(18.78)
Allah's Apostle said, 'We wished that Moses could have been more patient so that He (Allah) could have described to us more about their story.' Ibn 'Abbas used to recite:-- 'And in front (ahead) of them there was a king who used to seize every (serviceable) boat by force. (18.79) ...and as for the boy he was a disbeliever."[12]
It has been narrated on the authority of Yazid b. Hurmuz who said: Najda b. 'Amir al-Haruri wrote to Ibn Abbas asking him about the slave and the woman as to whether they would get a share from the booty (it they participated in Jihad) ; about the killing of (enemy) children (in war) ; about the orphan as to when his orphanhood comes to an end; about kinsmen (of the Holy Prophet) as to who they are. He said to Yazid: Write to him. (If he were not likely to fall into folly, I would not have written to him.) Write: You have written asking about the woman and the slave whether they would get a share of the booty if they participated in Jihad. (You should know that) there is nothing of the sort for them except that they will be given a prize. And you have written asking me about the killing of the enemy children in war. (You should understand that) the Messenger of Allah (may peare be upon him) did not kill them. and thou shouldst not kill them unless thou knew what the companion of Moses (i. e. Khadir) knew about the boy he had killed. And you have written asking me about the orphan as to when the period of his orphanhood comes to an end, so that the sobriquet of" orphan" is dropped from him. (In this regard, you should know that) the sobriquet" orphan" will not be dropped from him until he attains maturity of body and mind. And you have written asking me about the close relatives (of the Holy Prophet) as to who they are. We think that it is we, but our people have denied us this (position and its concomitant privileges).[13]
'Utba b. Mas, ud reported that 'Abdullah b. 'Abbas contended with Hurr b. Qais b. Hisn al-Fazari about the companion of Moses (peace be upon him). Ibn 'Abbas said that he was Khadir. There happened to pass Ubayy b. Ka'b Ansari. Ibn Abbas called him and said: Abu Tufail, come to us. There has been a difference of opinion between my friend (Hurr). Did the Messenger (may peace be upon him) making a mention of anything? Ubayy said: I heard Allah's Messenger (may Peace be upon him) as saying: As Moses was amongst the group of Bani Isra'il, there came to him a person and he said to him: Do you know anyone having better knowledge than you? Moses said: No. Thereupon Allah revealed to Moses: Of course, there is amongst Our servants Khadir (who has better knowledge) than you. Moses asked the way of meeting him. Allah made the fish a sign and it was said to him: Where you miss the fish return to that (place) and you will soon find him. So Moses moved on as Allah wished him to move on. He then said to his young companion: Bring for us the breakfast. Thereupon that young man said to Moses. when he asked him for the breakfast: Don't you see that as we had reached the Sakhra I forgot the fish and nobody made it forget (in our mind) but the Satan that I should remind you of it? Moses said to that young man: This was what we wanted. So they retraced their steps and met Khadir and the events which followed have been described in His Book except that Yunus (the narrator) said that he followed the traces of fish in the ocean. [14]
When the Prophet left this world and condolence came, they heard a voice from the corner of the house saying, "Peace, God's mercy and blessings be upon you, members of the Family of the Prophet !" `Ali (r) then asked if they knew who this was, and he said it was Khidr .[15]
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[1] Sahih Bukhari, Volume 1, Book 3, Number 74.
[2]Sahih Bukhari,Volume 3, Book 50, Number 888.
[10] Sahih Bukhari, Volume 6, Book 60, Number 249.
[11] Sahih Bukhari, Volume 6, Book 60, Number 250.
[12] Sahih Bukhari, Volume 6, Book 60, Number 251, Sahih Muslim, Book 030,
Number 5864 (Chapter 41: The Merits of Hadrat Khadir, upon whom be peace).
[13]Sahih Muslim, Book 019, Number 4458.
[14] Sahih Muslim, Book 030, Number 5867.
[15] Bayhaqi transmitted it in Dala'il an-Nubuwwa.
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