The following is an excerpt from al-Bahr al-Madid (The Immense Ocean), the extraordinary tafsir of the great Moroccan scholar Ahmed Ibn ‘Ajibah. We’ve also published Ibn ‘Ajibah’s tafsir of verses 1-10, 11-26, 32-44, 83-101, and 101-110 are also published on the IGI blog, along with an introduction to the surah.
Tafsir of Verse 60
The Real (Exalted is His Majesty) mentioned the story of the People of the Cave, in which there was also mentioned a gentle correction of the Messenger ﷺ. That gentle correction was His words “And do not say about anything…” (23) after the Prophet ﷺ had not conditioned his statement regarding the delay in revelation.
So, Allah mentioned also the story of Musa with Khidhr عليهم السلام, since the cause of that story was the Real’s gentle correction of Musa عليه السلام because he had not referred the knowledge to Allah when someone asked him, “Do you know of anyone more knowledgeable than you?”
And he replied, “No.”
So, the Real (Exalted is He) mentioned the story of them both as a consolation to our Prophet ﷺ through giving someone a share of the correction.
Allah said:
(60) And when Musa said to his servant, “I will not stop until I reach the junction between the two seas. Else, I will spend a long time seeking it”
The Real (Exalted is His Majesty) said:
“And when Musa said to his servant” and this is Yusha’ b. Nun b. Ifrathim b. Yusuf عليه السلام. He was Musa’s عليه السلام nephew, and was called “his servant” because he served him, followed him, and learned knowledge from him. The word “fata” (translated here as servant), in the Arabic language, literally means youth. But since service is more common among the youth, it has also been employed to mean servant. However, this word has also been used to refer to a student, even if the student is an old man, when he serves his Shaykh.
Musa عليه السلام said “I will not stop” meaning I will continue traveling, seeking this man - who was Khidhr عليه السلام - “until I reach the junction between the two seas” According to the opinion of the majority of scholars, this refers to the junction between the eastern Mediterranean and the Persian Gulf.
However, Ibn Juzay has said that it refers to the Atlantic Ocean and a sea that splits off from it, which is the Sea of Andalus.
A mosque at the Straits of Gibraltar, one of several locations said to be the point where Musa عليه السلام met al-Khidr عليه السلام
I say, “This is also the statement of Ka’b b. Muhammad al-Qurzi.”
“Else, I will spend a long time seeking it” meaning I will continuing seeking it until I am certain that I will not obtain my objective, because of the large amount of time that I have spent on it. The word “huqb” in the text means one’s life. Or at the very least seventy or eighty years.
The reason for this journey is that after the defeat of Egypt and the destruction of the Egyptians, Allah (Exalted is He) ordered Musa عليه السلام to remind his people of this blessing. So, he stood up and gave them an eloquent sermon, because of which hearts were softened and eyes shed tears. Then, they asked him, “Who is the most knowledgeable of mankind?”
He replied, “I am.”
And in another narration, they asked, “Do you know anyone more knowledgeable than yourself?”
He said, “No.”
So, Allah gently corrected him, because he did not refer the knowledge back to Allah (Honored and Majestic is He). So, Allah revealed to him, “I have a servant who is more knowledgeable than you. He is at the junction of the two seas.”
That servant is Khidhr عليه السلام. He was living before Musa عليه السلام, and was living at the time that Dhul Qarnayn set out on his journey. And he remained living up until the time of Musa عليه السلام. And we will give a detailed account of who he is in its proper place if Allah so wills.
Ibn ‘Abbas رضي الله عنه has said:
“Musa عليه السلام asked his Lord, ‘Which of Your slaves is more beloved to you?’
“He replied, ‘He who remembers Me and does not forget Me.’
“Musa عليه السلام said, ‘Which of Your slaves is more judicious?’
“Allah replied, ‘He who judges by the truth and does not follow his desires.’
“Musa عليه السلام said, ‘Which of Your slaves is more knowledgeable?’
“Allah said, ‘He who learns knowledge from others, adding to his own knowledge. Perhaps he will receive a word that either guides or wards off from him destruction.’
Musa عليه السلام said, ‘My Lord! If there is anyone among Your slaves who is more knowledgeable than me, indicate him to me.’
“Allah replied, ‘Khidhr is more knowledgeable than you.’
A basket of salted fish
“Musa عليه السلام said, ‘Where should I seek him out?’
“Allah replied, ‘On the ocean shore near to a large rock.’
“Musa عليه السلام said, ‘My Lord! How can I recognize him?’
“Allah said, ‘Take a fish with you in a basket. Where you miss it, you will find him.’
“So, Musa عليه السلام took a roasted fish and placed it in his basket. Then, he said to his servant, “When you miss this fish, inform me.” So, they set out walking until they met Khidhr.
Shortly, we will tell the entire story. However, the hadith that mentions Musa عليه السلام was giving a sermon is the one that is in Sahih Bukhari. And Allah (Exalted is He) knows best which of the versions is more correct.
A Subtle Indication about verse 60
The story of our Master Musa with Khidhr عليهم السلام makes plain the difference between the people of exoteric knowledge and the people of esoteric knowledge.
The people of exoteric knowledge are those who are charged with rectifying external matters, while the people of esoteric knowledge are charged with realizing internal realities. The people of exoteric knowledge drink from the ocean of the Sacred Legislations, while the people of esoteric knowledge drink from the Ocean of Realities. It has been said that this is the meaning of the meeting of the two oceans, since our Master Musa عليه السلام, representing the Ocean of the Sacred Law met Khidhr عليه السلام, who represents the Ocean of Realities.
However, it should not be understood that our Master Musa عليه السلام had no share of the Sea of Realities. Rather, he was one who had joined complete knowledge of the Sacred Law and Reality. The Real (Exalted is He) only wanted to cause Musa عليه السلام to attain complete nobility through humbly seeking more knowledge, in an educational and disciplinary way, since he had claimed strength through attributing the knowledge to Himself.
About this, the author of the “Hikam” has said, “He prohibited you from claiming ownership of that which belongs to other created beings. Would he then permit you to claim His attribute, while He is the Lord of the Worlds?”
This is Allah’s (Exalted is He) habit with His elect lovers, that whenever they display any strength or transgress, by the smallest distance, the limits of slavehood, He will discipline them with someone who is lower than them in knowledge and state, as a protection and ennoblement for them, so that they will not stop short of the highest perfection.
This occurred in the story of al-Shadhili with the woman who said to him, “Have you done your Lord any favor with eighty days of hunger? In nine months I haven’t tasted anything.”
It has also happened in the story of al-Junayd and al-Sari (al-Saqati) in a gathering of Sufis. Each of them spoke about love. And they all outpoured, on love, that which their oceans contained of it. Then, a woman wearing a cloak of wool stood at the door and repudiated each of them in what they had said, because they were manifesting the strength of their knowledge. So, Allah disciplined them by means of that woman.
From Musa’s عليه السلام seeking out Khidhr عليه السلام and traveling towards him, we can extract the importance of seeking knowledge, and especially esoteric knowledge. Seeking knowledge is an emphasized matter. Al-Ghazali (may Allah be pleased with him) said, “It is personal obligation upon every individual, since no individual is free from defects or persisting in sin, except the Prophets عليهم السلام.”
And al-Shadhili (may Allah be pleased with him) has said, “If someone does not delve into our sciences, he will die persisting in major sins, while not realizing it.”
And Allah alone gives success.
Another view of the Straits of Gibraltar, one of several locations traditionally considered to be “the junction between the two seas” (60) where Musa عليه السلام met al-Khidr عليه السلام
Tafsir of Verses 61-65
Then, Allah mentioned the rest of the story. He said:
(61) But when they reached the junction between them, they forgot their fish. And it made its way into the sea carving a pathway (62) And when they had passed beyond that point, he said to his servant, “Bring us our meal. We have certainly suffered, in this journey, fatigue (63) He responded, “Did you not see that when we rested upon the rock, I forgot the fish. And none caused me to forget to mention it except Shaytan. And it made its way into the sea amazingly” (64) He said, “That is what we had been seeking.” So, they returned following their footprints (65) And they found a slave from amongst our slaves to whom We had given mercy from Us and taught directly some knowledge.
Musa and Yusha’ عليهم السلام carried with them a grilled fish and some bread. And they set out in search of Khidhr.
The Real (Exalted is His Majesty) said:
“But when they reached the junction between them,” between the two seas. Or the junction where they would meet each other. There, they found a rock, close to which was the spring of life. The water of that spring is not put on anything, except that it will come to life by the permission of Allah. They reached that place at night. So, they slept. And when the mist and coolness of that water touched the fish, it began to shake in the basket. Then, it entered the sea, even though they had been eating from it. This occurred after Yusha’ awakened. And it has been said that he عليه السلام performed ablution with the water of that spring and the water dripped onto the fish. So, it came to life and entered the sea. Then Musa عليه السلام awoke and they left.
“they forgot their fish” meaning they forgot to check for it and inspect it. Or, Yusha’ forgot to inform Musa عليه السلام. And Musa عليه السلام forgot to tell him what to do with it. “And it made” i.e. the fish made “its way” meaning its path “into the sea carving a pathway” meaning an arched gateway. And it has been said that Allah stopped the water from flowing over the fish and the water became hard, until it became like an arched gateway in the water, as a miracle for Musa or for Khidhr عليهم السلام.
“And when they had passed beyond that point” meaning when they had passed beyond the junction between the two seas, which was the appointed place for their meeting, they traveled for the remainder of that night and during the day until the time of the midday prayer. At that time, Musa عليه السلام felt hunger pains. So, “he said to his servant, ‘Bring us our meal’” meaning that which we will have for our midday meal. He was referring to the fish, as indicated by the response. “We have certainly suffered, in this journey, fatigue” meaning tiredness and exhaustion.
It has been said that Musa عليه السلام didn’t suffer any exhaustion or hunger before that. And that this was implied in the reference to the onset of fatigue and hunger in the verse. And the sentence, “we have suffered…” is a justification for commanding that their meal be brought, either because their fatigue was only due to younger one’s weakness due to hunger, or because of the fact that one will rest some time when taking a meal.
It has been said that Yusha’ عليه السلام performed ablution with the water of that Spring of Life and the water dripped onto the fish. So, it came to life and entered the sea. Then Musa عليه السلام awoke and they left.
“He responded” i.e. his servant responded, “Did you not see that when we rested upon the rock” i.e. when we laid down and slept next to it, “I forgot the fish.” In other words, “Tell me what could have distracted me to such an extent that I did not mention to you the matter of the fish?”
The reason for this question was to pique the interest of Musa عليه السلام in the forgetfulness that had occurred to him, despite the fact that what occurred was rare and not ordinarily forgotten. “And none caused me to forget to mention it except Shaytan” through whispering to him to distract him from that. He attributed his forgetfulness to Shaytan, humbling himself, and using the proper etiquette of attributing deficiencies to Shaytan, even though everything is from Allah. And even if this event was not ordinary, through accompanying Musa عليه السلام, he had become accustomed to witnessing similar suspension of the natural laws. And his familiarity with such events diminished his interest in conserving them.
Another possibility is that his internal being was engrossed and enraptured by the Holy Presence, to such an extent that he was absent from taking notice of it.
I (Ibn ‘Ajibah) say, “His forgetfulness was an overpowering, Divine Matter, without any intermediary cause. Its wisdom was that they should experience fatigue so that Musa عليه السلام would venerate the knowledge that he would take from Khidhr عليه السلام. Indeed, success after toil is sweeter than success without toil. That is why Paradise has been encircled in hardships.”
“And it made its way into the sea amazingly” The fish made its way, and he omitted mention of its coming to life, becoming agitated and jumping into the sea. The qualifier “’ajaba” (amazing) can either be applied to the path taken by the fish, and in that case, the meaning would be, “It took an amazing path…” Or, the qualifier could apply to the action of the fish. In that case, the meaning would be, “It took its path amazingly….” The latter refers to its path being liked an arched pathway.
“He said” meaning Musa عليه السلام said, “That is what we had been seeking” i.e. the matter that occurred with the fish is what we had been seeking, because it was a sign of having achieved our goal. “So, they returned” meaning they both returned “following their footprints” i.e. they returned upon the same path, following their own footsteps closely, until they reached the rock.
“And they found a slave from amongst our slaves” The indefinite case here indicates magnification, and the attribution [to God] indicates exaltation. According to the majority of the scholars, that slave is Khidhr عليه السلام. His name is Balya b. Malkan Yu’su. Khidhr was a nickname given to him because he sat on barren, white land and it turned green with vegetation under him, just as has been narrated by Abu Hurayrah رضي الله عنه from the Prophet ﷺ [Bukhari].
“To whom We had given mercy from Us and taught directly some knowledge” Mujahid said, “He was named Khidhr because whenever he prayed, everything around him turned green with vegetation. He is Ibn ‘Abir b. Shalikh b. Arfakhshad b. Sam b. Nuh. His father was a King.”
And in another hadith, the Prophet ﷺ said, while mentioning the story of Khidhr عليه السلام, “He was the son of a king. And his father wanted him to succeed him. However, he refused and fled. He managed to reach an island in the sea, so that they were unable to seize him.”
It has been narrated that when Musa عليه السلام arrived at the rock, he saw Khidhr عليه السلام upon a rug on top of the water. So, Musa عليه السلام greeted him with peace.
And it has been narrated from the Prophet ﷺ that he said, “Musa عليه السلام arrived with Khidhr while the latter was sleeping, covered in a garment. He greeted him with peace. So, he sat up and said, ‘Peace be upon you, o Prophet of the Children of Israel.’
“Musa عليه السلام asked, ‘Who informed you that I was the Prophet of the Children of Israel?’
“He replied, ‘The One who informed you of me, also informed me.’”
Hafiz ‘Abd a-Ghani al-Maqdisi’s Reports on the Dajjal, collects over one hundred Prophetic narrations on this great trial of the End Times. This translation was published by Imam Ghazali Publishing in 2023.
Allah (Exalted is He) said, regarding Khidhr عليه السلام, that he was one “Whom We had given a mercy from Ourselves.” That mercy is revelation and Prophethood, just as is understood from the indefiniteness of “mercy” and its attribution to the Majestic Presence. It has also been said that it is the secret of Election, which is Sainthood. “and taught directly some knowledge” meaning exclusive knowledge, whose nature cannot be ascertained and whose worth cannot be measured. That knowledge is knowledge of some unseen matters. Or, it is [knowledge] of the secrets of reality. Yet still, it may be real knowledge of the Essence and the Attributes.
As for Khidhr عليه السلام, it has been said that he is a Prophet. Those who hold this opinion use his own words later in the Surah, “I did not do it of my own command.” And it has also been said that he is a Saint. Further, there is disagreement over whether he has passed away or is still living. The majority of the Saints said that he is living. And such a great number of the pious and Saintly figures had met him, that his being alive has reached the level of mass transmission from them. But Allah (Exalted is He) knows best.
Subtle Indication
The fish only became a sign for our Master Musa عليه السلام after it had passed away from its comfort. Then, it was caused to live a special life due to that which was sprinkled upon it of the spring of life.
Likewise, the Gnostic will not become a caller to Allah and an Imam to follow until he passes away from perceiving things through his physical senses; until he breaks the habits of his lower self, perishing from his humanity and perpetuating only through his Lord. At that point, his spirit will come to life through witnessing the Immense Greatness of his Lord. And he will become an Imam, guiding towards God and connecting people with him. And suspension of the natural laws will manifest from him, just as it manifested from the fish, when it held back running water and caused the water to become like an arched path. This is the powerful influence over creation that the states of Khidhr عليه السلام indicate. For, the fish was a locus of manifestation of his state in that story. This has been related in meaning in the Hashiyah.
Before that, he said, regarding Allah’s words, “And it made its way into the sea amazingly” “The fish made its way. However, it is also possible for the subject to be Musa عليه السلام. In that case, it would mean that Musa عليه السلام followed the path of the fish in the sea in an amazing way and suspending the natural laws, by walking on the water in the path of the fish, until he found Khdhr عليه السلام in the middle of the ocean.”
Then he said, “In summary, the story indicates, from the standpoint of Khidhr عليه السلام, towards powerful influence over creation and the removal of intermediary means. And from the standpoint of Musa عليه السلام, it indicates the wisdom of upholding the intermediary means. The state of powerful influence over creation is more noble, while the possessor of wisdom is more perfect. And the latter’s benefit is universal, different from the benefit of the former, whose benefit is restricted.”
His words (Exalted is He) “and taught directly some knowledge” refer to spiritual knowledge, which is that knowledge which is poured out onto the heart without acquisition or study.
The Prophet ﷺ said, “If someone acts upon his knowledge, Allah will cause him to inherit sciences that he had not known.” That is after the heart has been purified from defects and vices, and freed from attachments and distractions. When the heart has been completely purified, and is pulled towards the Presence of the Lord, spiritual knowledge and divine secrets are poured out onto it. Among them are those which can be understood intellectually. These fall under the category of transmitted knowledge.
And from these sciences are those that cannot be understood intellectually or encompassed by transmitted knowledge. Rather, it should be submitted to those who possess them, without following them in what it entails.
And among these secrets are also sciences that are poured out upon them from the category of knowledge of unseen matters, such as the enactment of divine decrees and the future of created beings.
Also among these secrets are the sciences of the Sacred Law, and its secrets and rulings.
And among these sciences are the secrets of letters and special qualities of things.
And there are many other categories of the sciences of Allah (Exalted is He) [that may be poured out upon the purified souls].
And success is by Allah.
Tafsir of Verses 66-70
(66) Musa said to him, “Can I follow you so that you may teach me some of the guidance that you have been taught?” (67) He said, “You will not be able to have patience with me (68) And how could you have patience with that which your knowledge does not encompass?” (69) He said, “You will find me, if Allah so wills, patient. And I will not disobey you in any command.” (70) He said, “Then, if you follow me, do not ask me about anything until I first make mention of it to you”
When Musa met Khidhr عليهم السلام, he asked permission to accompany him in order to learn from him, out of courtesy, good manners, and humility. Likewise, it is imperative that anyone who wishes to learn from the Shaykhs have good manners and humility with them.
The Real (Exalted is His Majesty) said:
“Musa said to him, ‘Can I follow you so that you may teach me some of the guidance that you have been taught?’” meaning, that you may teach me some of the knowledge that Allah has taught you, which indicates towards right guidance and correct action. Perhaps, I (too) may be guided by it in my religion. His being a Prophet with a Law does not negate the possibility of his learning some secrets and hidden sciences from someone else, because there is no limit to Allah’s knowledge (Exalted is He).
And He (Exalted is He) had previously said to Musa عليه السلام that the most knowledgeable of people is the one who prefers the knowledge of others to his own knowledge.
![It has been narrated that Al-Khidr said to Musa عليهم السلام, “Your and my knowledge, combined with the knowledge of the first and the last, compared with the knowledge of Allah, is equal to less than the water that bird is carrying [in its beak].” ](https://images.squarespace-cdn.com/content/v1/5b022d5d4eddecdafe5df3f6/1617979034145-H68XNTMTFJCT6K6RYKJY/dreamstime_l_178397976.jpg)
It has been narrated that Al-Khidr said to Musa عليهم السلام, “Your and my knowledge, combined with the knowledge of the first and the last, compared with the knowledge of Allah, is equal to less than the water that bird is carrying [in its beak].”
And it has been narrated that when they met each other, they sat, speaking. And a bird came and plucked a drop or two of water from the ocean. So, Khidhr عليه السلام said to him, “O, Musa! You reckon that you are the most knowledgeable of people on earth? Your and my knowledge, combined with the knowledge of the first and the last, compared with the knowledge of Allah, is equal to less than the water that bird is carrying [in its beak].”
“He said,” to Musa عليه السلام “You will not be able to have patience with me” because you are a Messenger who has been charged with upholding the apparent limits of the Sacred Law, while Allah (Exalted is He) has informed me of some hidden matters. You will not be able to make yourself tolerate such matters because they appear to contradict the Sacred Law.
It has been narrated in Sahih al-Bukhari that Khidhr عليه السلام said to Musa عليه السلام,
“O, Musa! I am upon a science from among the sciences of Allah that He, Himself, has taught me. And you have no knowledge of that [which I have been taught]. And you are upon a science from the sciences of Allah that He, Himself, has taught you. And I have no knowledge of that [which you have been taught].”
Then, he explained the reason that [Musa] could not have been patient, saying:
“And how could you have patience with that which your knowledge does not encompass?” This means, I have been tasked with a hidden affair, of which you have no knowledge. In addition, the bearer of the Sacred Law will never submit to the bearer of Reality [Haqiqah] who lacks adherence to a Law.
“He said,” i.e. Musa عليه السلام said, “You will find me, if Allah so wills, patient.” This means, I will be patient and accepting of you. Musa عليه السلام placed the conditional clause [of “if Allah so wills] between the two objects of the verb is a conscious effort to avoid overconfidence, so that he may not fancy himself a patient person. “And I will not disobey you in any command.” This sentence also falls under the conditional clause. In other words, “You will find me, if Allah so wills, patient and obedient.”
Qushayri said, “He [Musa عليه السلام] promised two things of himself. The first was that he would be patient. The second was that he would not disobey the command of Khidhr. In the case of patience, Musa عليه السلام made it subject to the Divine Will. And Khidhr عليه السلام found him patient, such that he did not stop the hand of Khidhr in the acts that he witnessed him performing. However, in the case of the second, he said, ‘And I will not disobey you in any command.’ He said it as a matter of fact and did not subject it to the Divine Will. So, he did disobey him because Khidhr said to him, ‘Do not ask me about anything…’ But Musa عليه السلام did question him. Thus, with the conditional statement [of ‘If Allah so wills’], he did not disobey, while with the statement as a matter of fact, he disobeyed.”
The Shaykh of our Shaykhs, Sidi Abd al-Rahman al-Fasi, said, “This statement is inaccurate due to the authentic hadith, ‘May Allah have mercy on Musa. If he had been patient…’
“Also, we have to consider the fact that the statement ‘I will not disobey…’ is not exempted from the conditional clause, as we have explained earlier, if it were possible to consider it as exempt from that clause. What is apparent, here, is that the clause, ‘if Allah so wills’ is like a supplication, which only benefits when it corresponds to the Divine Decree. And here, it did not correspond to the Divine Decree, along with the fact that it differed from Khidhr’s foreknowledge that Musa عليه السلام would not be patient, when Khidhr said, ‘You will not be able to have patience with me.’ And Allah wanted to place into action the knowledge that He had given Khidhr.”
Ibn al-Bana said, “An oath is only binding according to one’s capacity. And upholding what has been sworn is only in that which does not contradict the Sacred Law. And there is no obedience to the creation in disobedience to the Creator. And Musa عليه السلام did adhere to these norms. So, when he saw something that was illicit, he spoke on it. Understand well.”
Then, Khidhr made submitting to what he saw a condition for Musa’s [following him]. He said:
“Then, if follow me, do not ask me about anything” meaning about any action of mine that you witness, whether or not you understand it. Do not initiate any question in order to understand its wisdom, let alone argue with me about it or reject it outright, “until I first make mention of it to you” meaning until I first make clear its explanation and wisdom. By this statement, he informs Musa عليه السلام that what he does has a hidden wisdom and a blessed outcome.
And this condition is from the good manners that the student should have with the scholar, and the follower with the one he follows. This principle is that the follower should not reject the one he follows. Rather, he should ask, in order to seek guidance, with courteousness and good manners.
This principle applies to outward knowledge. In the subtle indication, we will speak about what applies to inward knowledge.
Subtle Indication of Verses 66-70
The Sufis (may Allah be pleased with them) have taken the moral conduct that a disciple should have with his Shaykh from the story of Khidhr and Musa عليهم السلام. And the path of the Sufis is built upon silence and submission, to such an extent that if one were to say, “Why?” to his Shaykh, he would never succeed.
And in that, it does not matter whether that which he witnessed from his Shaykh was a blameworthy thing. For, perhaps the Shaykh was testing him in his sincerity. Or, the Shaykh could have been informed of an inward reality regarding the matter, because their states are in the Divine Presence.
Thus, the sincere disciple submits to his Shaykh, regardless of what he witnesses from him. And he follows his Shaykh’s orders in everything, whether or not he understands the wisdom from the Sacred Law in that. This is regarding inward knowledge.
As for outward knowledge, it is built upon research and examination with courteousness and veneration.
Al-Wartujibi said, “The Real (Exalted is He) tested Musa عليه السلام with the companionship of Khidhr, due to the uprightness of the Path, and to apprise us of the correct way to follow the Shaykhs. And this is an example for the disciples and seekers in their service to the Shaykhs of the Path.”
Qushayri said, about his words, “Then don’t ask me about anything…” “The disciple cannot say, ‘Why?’ to his shaykh. Nor can should the student say such to his teacher, nor the ordinary person to the Mufti regarding his ruling or legal opinion.”
Ibn al-Bana said, in his Tafsir, “From this story, one takes the necessity of not rejecting the Saints of Allah when something that comes from them appears to differ with the exterior implications of the Sacred Law, because, in that, they are upon evidence that is not apparent to others.
“However, if they call you to follow them in that, you should only follow them if they provide evidence.
“Yet, one accepts him in his state without rejection. And this also doesn’t preclude the possibility of seeking knowledge and learning from him, even if you do not emulate his actions. For, it is only necessary for you to follow him if he provides evidence.
“So, don’t emulate his actions if you see that he is acting in a way that you deem to be incorrect. However, if you have no knowledge of the inner reality of the matter, don’t meddle in that about which you have no knowledge. And Allah is the facilitator and guide to all good.”
I [Ibn Ajibah] say, “What he mentioned only applies to those who don’t fall under the spiritual education of said Saint, such as seekers of knowledge or blessing. In the case of the disciple who adheres to the company of such a Saint for the purpose of spiritual education, he should not delay following his command, when and if pause and deliberation are not required in his following him.”
The author of Qut al-Qulub said in that book, about His words “Then don’t ask me about anything”: “‘Anything’ here refers to knowledge of any of the Attributes of Divine Lordship, which He taught directly to Khidhr عليه السلام, but about which it is not proper to ask, such as the meaning of the Attributes of Oneness or the Descriptions of Unity. These meanings are not left to the judgement of the intellect. Rather, they are restricted to the meaning conveyed.”
Al-Mahshy al-Fasi said, “By ‘conveyed [meaning],’ he means the Attribute and Power of the Real that has been cast into them, such that they control affairs. However, in reality, they are being controlled. They are people who are gripped in the Divine grasp, to whom He has taught the Secret of Reality. Thus, they have power due to the diffusion of its signs within them. Thus, things come to be at their command. And that is only due to their carrying the Secret of Reality and its being manifest for them and in them. And they, as he said, are meanings conveyed. So, what is applied to them is the meaning of the verse ‘And you did not throw…’ (al-Anfal, 17).”
Tafsir of Verses 71-77
Then, Allah mentioned the suspension of natural laws that Musa عليه السلام witnessed. He said:
(71) So, they set out until they boarded a ship. He damaged it. He said, “Have you damaged it to drown its people? You have brought a grievous thing.” (72) He said, “Did I not say that you would not be able to have patience with me?” (73) He said, “Do not take me to task because I forgot. Nor, deal harshly with me in my affair.” (74) And they set out until they met a boy. He killed him. He said, “Have you killed a pure soul for other than another soul? You have surely brought an evil thing.” (75) He said, “Did I not say that you would not be able to have patience with me?” (76) He said, “If I ask you about anything hereafter, do not keep my company. You have obtained from me an excuse.” (77) So, they set out until they came to the people of a town. They sought sustenance from its people. But they refused to treat them hospitably. And they found in it a wall that wanted to fall over. He repaired it. He said, “If you wish, you may ask a reward for it.”
“So, they set out until boarded a ship. He damaged it.” Musa and Khidhr عليهم السلام set out. Allah didn’t mention the servant because his following them is implied.
“And Musa and Khidr عليهم السلام started to walk along the shore of the ocean. A ship passed by them and they spoke to the people in the ship about carrying them. Since the people recognized Khidhr عليه السلام, they carried them for no charge.”
It has also been said that Yusha’ عليه السلام did not accompany them. Rather, he returned.
And they عليهم السلام started to walk along the shore of the ocean. A ship passed by them and they spoke to the people in the ship about carrying them. Since the people recognized Khidhr عليه السلام, they carried them for no charge. But when they reached the open sea, Khidhr took an ax and damaged the ship by cutting one or two boards in the hull. So, Musa عليه السلام covered it with his garment. “He said, Have you damaged it to drown its people?’” meaning, so that its people may drown. “You have brought” i.e. you have come with and done “a grievous thing.”
“He said” meaning Khidhr عليه السلام said, “Did I not say that you would not be able to have patience with me?” He said this as a reminder of what he told Musa عليه السلام when they set out, and as an admonishment for his not keeping the pact that they made.
“He said” meaning Musa عليه السلام said, “Do not take me to task because I forgot.” In other words, do not take me to task for my forgetfulness, or for the order that he forgot: that he should not ask about the wisdom of any of Khidhr’s actions, whose intermediate causes are hidden, before they are explained. And Khidhr meant that Musa عليهم السلام had forgotten his order. And the one who forgets is not taken to task.
And it has been narrated in a hadith, “The first rejection of Musa عليه السلام was due to forgetfulness.” Or, by forgetfulness, he meant his abandoning his order. In other words, “Don’t take me to task for the first instance of my disobedience.”
“Nor, deal harshly with me” meaning do not afflict me or overburden me “in my affair” i.e. in my following you. Do not be harsh with me in my following you. Rather, make it easy upon me by overlooking and forgiving my mistakes.
“And they set out” Khidhr accepted his apology. And they exited the boat. Then, they set out “until they met a boy. He killed him.” It has been said that [the boy] was playing with two other boys. And Khidhr snapped his neck. It has also been said that he struck him over the head with a stone. It has also been said that he slit his throat. But the first is the most correct due to its having been mentioned in an authentic hadith. And it has been narrated that the name of the child was “Jaysur.” And it has also been narrated as “Haysur.”
“He said” meaning Musa عليه السلام said, censuring him, “Have you killed a pure soul” free of sin. The word is indefinite for rhetorical effect. “for other than another soul?” i.e. for other than killing another inviolable person, such that his killing would be retaliation? The reason Musa عليه السلام mentioned this ugly act [i.e. the crime of murder] instead of any of a myriad of other ugly acts, such as disbelieving after having believed, or adultery, is because murder would be the most plausible cause [for punishment] given the state of the boy. “You have surely brought an evil thing.” i.e. an abominable act. It has been said that this act of Khidhr’s (killing the boy) is more evil than the first (damaging the ship), because the damage caused by this act cannot be repaired, while the damage caused by the first can be repaired, by patching the hole, etc. It has also been said that the first act is a greater evil, because killing one soul is lighter than drowning all the people of the ship.
“He said” Khidhr عليه السلام said, “Did I not say to you that you would not be able to have patience with me?” Khidhr added, “to you” this time, to add emphasis and harshly rebuke Musa عليهم السلام for abandoning his order, and for having little steadfastness and patience. This was due to the fact that Musa عليه السلام repeated his rejection [of Khidhr’s actions] and did not desist after being reminded. Rather, he increased in his rejection the second time by calling the action “evil.”
“He said” meaning Musa عليه السلام said, “If I ask you about anything hereafter” meaning after this instance, “do not keep my company” even if I ask you to keep my company. Ya’qub read it as “tashabni,” which would render the meaning, “Don’t make me your companion.” “You have obtained from me an excuse” meaning you will have excused yourself, and you would have found a reason from my end to separate yourself from me, because I will have disobeyed you three times.
And the Prophet ﷺ is reported to have said,
“May Allah have mercy on my brother Musa. He became shy and said such. But, if he had remained with his companion, he would have seen the most amazing things.”
And Bukhari related [that the Prophet ﷺ said],
“How we wish that Musa had been patient, so that Allah would tell us more about their affair.”
While they were walking, “they found in it a wall.” (77) Wahb said, “It was one hundred forearms’ lengths long.” “That wanted to fall over.” meaning it was about to collapse. The word “wanted” was used metaphorically, to provide imagery and to indicate the immediateness of that collapse.
“So, they set out until they came to the people of a town.” That town is Antioch. And some have given the name as Aylah. Yet, others have said that the name is al-Ubullah. It is the furthest of the lands of Allah from heaven. And it has also been said that the name is Burqah, while Abu Hurayrah and others have said that it is a town in Andalus. It has also been mentioned that it is a green island.
I [Ibn ‘Ajibah] say that it is what is today called Tarifa, although, originally, it was called “Zarifah” with a “za” instead of a “ta.” I say this according to the opinion that the joining of the two seas is between Ceuta and Tangier.
And it has been narrated that they Prophet ﷺ said, “The people of that town were wicked.”
Qatadah said, “The most evil town is that in which the guest is not treated honorably and in which the right of the traveler is not recognized.”
“They sought sustenance from its people.” They sought food from them. Allah didn’t say, “The sought sustenance from them” in order to make it clear that they were its residents, and to arouse revilement of them due to the ugliness of their action. For, indeed, refusing to treat the guest hospitably, despite their being residents therein, is uglier and more vile. It has been narrated that Musa and Khidhr عليهم السلام went throughout the town seeking food. But the residents did not feed them. And they sought shelter, “but they refused to treat them hospitably.”
A beachfront fort near Tarifa, Spain, on the northern coast of Straits of Gibraltar. “So, they set out until they came to the people of a town.” (77) Ibn ‘Ajibah states that the town where Musa and Khidr عليهم السلام found the wall is the one that is today called Tarifa, although, originally, it was called “Zarifah” with a “za” instead of a “ta.” He says this according to the opinion that the joining of the two seas is between Ceuta and Tangier.
While they were walking, “they found in it a wall.” Wahb said, “It was one hundred forearms’ lengths long.” “That wanted to fall over.” meaning it was about to collapse. The word “wanted” was used metaphorically, to provide imagery and to indicate the immediateness of that collapse. “Inqidad” (from which we get ”yanqadda”) indicates a swift collapse. From this we get the expression “inqidad al-tayr" [swooping bird] and “inqidad al-kawkab" [falling star], due to the swfitness of their fall.
“He repaired it.” It has been said that Khidhr عليه السلام passed his hand over the wall and it stood up. It has also been said that he demolished it and rebuilt it. But that is far-fetched. “He said” meaning Musa عليه السلام said to him, “If you wish, you may ask a reward for it” meaning that we may use the reward to purchase our needs. And this is either an encouragement for Khidhr to take a wage for his work, or a rejection of his doing it for nothing, because it is excess. Whereas Musa عليه السلام saw that given the people’s denial of them, and their state of need, Khidhr’s busying himself with that work at that time was not proper. So, Musa عليه السلام could not keep patient.
Ibn al-Tin said, “The three rejections [of Musa] were out of forgetfulness, because refutation is far from another legislated matter: being charitable to one who does wrong.”
However, this is debatable because Qushayri said in explanation of this verse, “Musa did not say, ‘You have perpetrated a prohibited act.’ Rather, he said, ‘If you wish…’ In other words, ‘If you don’t want to take a wage for your own sake, then take it for our sake. Taking a wage is better than leaving it. And if you had to fulfill their need, what about our need?’ It has been said that the purpose of his journey was discipline. So, he was required to bear the difficulties. How could it be forgetfulness when, before, he had given water to the daughters of Shu’ayb? And the exhaustion and hunger that he was suffering at that time was greater. However, at the earlier time, he was carried, while at the later he was made to carry [his burden].”
I [Ibn ‘Ajibah] say, “That is because the Real (Exalted is He) wanted to discipline Musa عليه السلام. For that reason, Allah didn’t carry his burden for him. Musa عليه السلام was a pure wayfarer. However, at the time of his giving water [to the daughters of Shu’ayb], he was enraptured, and his burden carried for him.”
Then, Qushayri said, “Just as Musa loved to keep Khidhr’s company due to his goal of increasing in knowledge, Khidhr wanted to part ways with him, preferring isolation with Allah.”
Subtle Indication of Verses 71-77
From the damaging of the ship, one can learn that the hidden knowledge and divine secrets will not pour out onto the disciple until he breaks the habits of his soul and damages the ship of his existence, through demolishing its outer form until no one turns towards him, nor he towards anyone else. By that, his heart will become isolated and steadfast in the remembrance of his Lord. As long as his outer form remains decorated by ordinary robes, he has no hope of receiving gifts and benefits.
“As for the ship” (79) which Khidr damaged, “it belonged to some poor people” meaning weak people who cannot defend themselves from oppression. He called them “poor” due to their lowliness and weakness.
From the killing of the boy, one can extrapolate that it is necessary to kill one’s unlawful desires, as well as the demonic and selfish influences that exist within him. The method for obtaining this is to examine that which is heavy upon the soul and charge it with bearing it patiently. And one should deny it that which is easy for it, until nothing from the Real is heavy upon it.
From the repairing of the wall, we can understand the importance of implementing the Divine Legislation, upholding the etiquette of slavehood and preserving the secrets of Lordship. One can understand from this the importance of doing good to those who treat you ill. Indeed, the people of that town wronged them by not treating Khidr hospitably, yet he returned their ill treatment with good treatment by repairing their wall.
And Allah (Exalted is He) knows best.
Tafsir of Verses 78-82
Then, Allah mentioned their separation and the wisdom behind the abnormal acts that Khidhr عليه السلام performed. He said:
(78) He said, “This is the parting between you and I. I will inform you of the interpretation of that with which you could not have patience. (79) As for the ship, it belonged to some poor people who work in the ocean. So, I wanted to damage it. And behind them was a king who was seizing every ship by force. (80) As for the boy, his parents were believers. But we feared that he would oppress them out of rebellion and disbelief. (81) So, we wanted that their Lord should replace him with a purer son and one closer to mercy. (82) As for the wall, it belonged to two orphaned boys in the city. And below it was a treasure that belonged to them both. And their father was a pious person. So, your Lord willed that they should reach adulthood and take out their treasure - a mercy from your Lord. And I did not do it of my own accord. That is the interpretation of that with which you could not have patience.”
The Real (Exalted is His Majesty) said:
“He said” meaning Khidhr عليه السلام said, “This is the parting between you and I.” meaning “Do not keep my company after this.” “I will inform you of the interpretation of that with which you could not have patience.” In other words, “I will inform you of the hidden reality of that with which you could not have patience, due to its being detestable in appearance.” Interpretation is to connect something to its end result, meaning its consequence. And the consequence of damaging the ship was that it was safe from enemy hands. The result of killing the boy was that his parents were safe from his evil, and they were granted someone better. And the result of repairing the wall was that the orphans were able to take out their treasure. And in the fact that Khidhr used a relative clause, mentioning Musa’s عليهم السلام incapacity [to be patient], instead of simply saying, “the interpretation of what you saw,” there is a kind of intimation and admonishment of [Musa].
Then, Khidhr began explaining to him. He said:
“As for the ship,” which I damaged, “it belonged to some poor people” meaning weak people who cannot defend themselves from oppression. He called them “poor” due to their lowliness and weakness.
Similarly, it has been narrated that the Prophet ﷺ said, “O, Allah! Let me live as a poor person. Cause me to die as a poor person. And resurrect me in the company of the poor folk.” By “poor,” he did not mean poverty. Rather, he was referring to humility and submissiveness. In other words, “Resurrect me submissive and humble, not tyrannical and arrogant.”
And it has been said that the ship belonged to ten brothers. Five of them were ill, while the other five “worked in the ocean.” The work was attributed to them by way of inclusion, and because the work of an agent is done on behalf of the client. “So, I wanted to damage it.” meaning I wanted to cause it to be defective. “And behind them was a king” meaning ahead of them, or chasing behind them. And they would inevitably turn back towards him. The name of the King was Jalundi b. Karkar. And it has been said that it was Hudad b. Budad. Ibn ‘Atiyyah said, “None of that [regarding the name of the king] has been confirmed.” “who was seizing every ship”meaning every undamaged ship “by force” from its owners.
The preferable wording is to clarify the intention of damaging the ship, after mentioning the fear of seizure. In such a case, Khidhr would say, “It belonged to some poor folk. Behind them was a king who was seizing every ship by force. So, I wanted to damage it,” because the intention of damaging it was dependent upon the fear of it being seized. However, Khidhr mentioned the intention first to maintain its importance, since that is what was in need of interpretation. Also, delaying mentioning the intention would have created a separation between the ship and the pronoun that referred to the ship, while one would have expected the pronoun to return to the nearest noun.
Baydawi said, “The order of [mentioning] the intention and the fear of seizure is due to the fact that when there are two harms, it is imperative to bear the lightest of them to ward off the greater of them. That is an agreed upon principle, though the Divine Laws implement it in different ways.”
“As for the boy” that I killed, “his parents were believers.” And the boy has been sealed as a disbeliever. And Khidhr did not call the boy a disbeliever openly because there was no need to, because it was evident from his words “but we feared that he would oppress them.” This means, we feared that he would propagate [his disbelief] to them, “out of rebellion” against them “and disbelief” i.e. denial of their blessing, due to his neglect of their rights, and his evil acts. So, he would make them go from a better state to a more evil state. Or, they would be harmed due to their extreme love for him, which would cause them to obey him. Or, he would join his rebellion and disbelief to their faith, so that under one roof would live two believers and one rebellious disbeliever. Thus, it would be possible for him to cause them to incline towards his opinion and become apostate. Khidhr عليه السلام only feared that because Allah (Blessed is He) informed him of the boy’s state and caused him to know the end of the boy’s affair. And it has been recited as, “And your Lord feared.” In other words, He (Blessed is He) hated it similar to the hate of someone who fears an evil outcome. It is also possible that the more famous wording may be from the words of Allah (Blessed is He) by way of narration. In that case, it would mean, “We disliked that he should oppress them out of rebellion and disbelief.
“So, we wanted that their Lord should replace him” by providing them in his place “with a purer son” freer from sin and blameworthy traits “and one closer to mercy” meaning beneficence and kindness. And in shifting the focus from himself to the Presence of Lordship, and attributing the Lord to them, there is an apparent indication of the good that would come to them. For that reason, it has been said that the parents of the boy had a daughter. And they married her to one of the Prophets. And they had a son who was a Prophet, upon whose hand Allah (Exalted is He) guided one of the nations. And it has been said that their daughter gave birth to seventy Prophets. And it has also been said that they were given, in his place, a believing son who matched their state.
Shaykh Dr. Thaika Shu’aib’s Morning and Evening Invocations contains a du’a attributed to al-Khidr. It is available from the IGI Bookstore both in paperback and as a free PDF download.
“As for the wall” that I repaired, “it belonged to two orphaned boys in the city” i.e. in the town that was mentioned in the story. And perhaps it was called a city here, to signal its importance, due to the importance of the two orphans and their pious father who lived within its limits. And it has been said that the names of the two orphans were Asram and Sarim.
“And below it was a treasure that belonged to them both” i.e. a treasure of silver and gold, as has come in the hadith. And their treasure would only be blameworthy for the one who did not pay its Zakah, though they were under a different Law.
Ibn ‘Abbas said, “It was a sheet of gold on which was written, ‘I marvel at the person who believes in the Divine Decree. How could he ever be sad? I marvel at the person who believes in Providence. How could he ever become exhausted? I marvel at the person who believes in death. How could he ever be overcome with joy? I marvel at the person who believes in the Judgement. How could he ever be negligent? I marvel at the person who knows this world and the ever-changing nature of it and its people. How could he ever place is trust in it? There is no god but Allah. Muhammad is the Messenger of Allah.’”
And it has been said that the “treasure” was some buried scrolls in which was some knowledge.
“And their father was a pious person.” In this statement, there is an indication that his effort to repair the wall was due to the piety of their father. And that is an evidence of the fact that Allah (Exalted is He) preserves for His Saints, their children. It has also been said that between them and the father for whom they were preserved were seven grandfathers.
Muhammad b. Munkadar said, “Indeed, Allah (Exalted is He) preserves for the pious person his children and his children’s children, as well as the caravan in which he travels and that which surrounds it They remain in the protection and the covering of Allah.”
And Sa’id b. Musayyab used to say to his son, “I increase my prayers on your behalf, hoping that you will be protected for me.” And he would recite this verse. And it has been narrated in a hadith, “No one employs his wealth in an excellent manner, except that Allah treats those he left behind excellently.” We can also understand from the verse the importance of upholding the rights of the children of the pious, since that is what Khidhr (peace be upon him) did.
“So, your Lord willed” meaning your King and the Controller of your affair. He attributed the Lord to Musa عليه السلام instead of the two orphans as an indication to Musa عليه السلام of his obligation to completely submit and surrender to Allah’s (Blessed is He) will, and of the imperative of avoiding becoming a rival to Him in that which emerges by the Divine Power in the aforementioned matters and others.
He willed “that they should reach adulthood” meaning puberty and their perfect intellect, “and take out their treasure” from under the wall. In other words, if I had not repaired it, it would have fallen and the treasure would have come out before they were able to preserve their wealth and build upon it. So, the treasure would have been completely wasted.
It was “a mercy from your Lord” for the one for whom the action had been done. Khidhr عليه السلام used the utmost etiquette in this address. He attributed that which was (outwardly) a defect to himself. That which was between mixed, good with bad, he attributed to himself and to Allah. For, killing without an apparent reason is a defect. And replacing a person with someone better is good. So, Khidhr used the plural pronoun. And he attributed that which was complete perfection, the repairing of the wall, to Allah (Exalted is He).
From the repairing of the wall, we can understand the importance of implementing the Divine Legislation, upholding the etiquette of slavehood and preserving the secrets of Lordship. One can understand from this the importance of doing good to those who treat you ill. Indeed, the people of that town wronged them by not treating Khidr hospitably, yet he returned their ill treatment with good treatment by repairing their wall.
Then he said, “And I did not do it” meaning that which you witnessed of strange actions “of my own accord.” i.e. due to my own opinion and reasoning. Rather, it was revelation from my God and King. Or, it was inspiration, the difference being due to the differing opinions on whether Khidhr was a Prophet or a Saint. “That” meaning the aforementioned interpretations “is the interpretation” meaning the outcome and ultimate reality “of that with which you could not have have patience.” In other words, that is the explanation of that with which you could not have patience. The phrase “with which you could not have patience” was repeated in the relative clause for the effect of rebuke and severe repudiation.
It has been said that for everything that Musa عليه السلام repudiated Khidhr, something similar had [previously] happened to him. And in that similarity, there was a proof against Musa عليه السلام.
That is, when Khidhr repudiated him for damaging the boat, Musa عليه السلام was addressed, “O, Musa! Where was your directive when you were cast into the sea?”
And when Khidhr rebuked him for killing the boy, it was said to Musa عليه السلام, “Where was your rebuke of your rigidness with the Egyptian and your judgement of him?”
And when Musa عليه السلام rebuked Khidhr for erecting the wall, it was called to him, “Where was this when you lifted the stone for the daughters of Shu’ayb without wage?”
And Allah (Exalted is He) knows best.
It has been narrated that Khidhr said to him, “If you had been more patient, I would have brought you a thousand amazing things from the category of that which you witnessed.”
And when Musa عليه السلام was going to part from Khidhr, he said, “Advise me.”
Khidhr replied, “Don’t seek knowledge in order to speak of it. Seek it to act upon it.”
In another narration, Khidhr said to Musa عليهم السلام, “Place your ambition on your Hereafter. Don’t delve into that which does not concern you. Don’t feel safe from that which you fear. Nor, despair of safety. Contemplate those things that are disclosed to you. And do not abandon excellence in what you are able to do.”
Musa عليه السلام said to him, “Increase me, o, Saint of Allah!”
Khidhr replied, “O, Musa! Beware of obstinacy. Only work to fulfill your needs. Do not laugh for anything other than amazement. Do not reveal anyone’s sin after they have shown remorse. Yet, you should cry for your own sins, o, son of Imran! And beware of being impressed with yourself and of wasting that which remains of your life.”
Musa عليه السلام said to him, “You have given an outstanding advice. May Allah complete His blessing upon you, cover you in His mercy and protect you from His enemy.”
Then, Khidhr said to him, “Amin. Advise me, o, Prophet of Allah!”
Musa عليه السلام said to him, “Beware of becoming angry except for the sake of Allah. And do not be pleased with anyone except for the sake of Allah. Neither love nor hate for the sake of the world. For, by that, you will exit from the domain of faith to the domain of disbelief.”
Khidhr said to him, “You have given an excellent advice, o, son of Imran! May Allah help you to obey Him, grant you happiness in your affair, make you beloved to His creation and spread over you His grace.”
Musa عليه السلام said, “Amin.”
Exhortation within Verses 78-82
We have already mentioned that the majority of scholars are of the opinion that Khidhr عليه السلام is still alive. And the reason for his long life is that he lived at the time that Dhu’l Qarnayn set out. And when they entered the darkness, Khidhr found the spring of life. So, he descended, bathed, and drank from it. However, Dhu’l Qarnayn lost track of the trail. So, he returned and did not find it.
And some have said, “Ilyas is also alive. And they meet every year during ‘Id festivities.”
Those who have the opinion that Khidhr is not alive have given as evidence the words of the Prophet ﷺ, as narrated in the Sahih hadith, “Do you see this night of yours? After one hundred years, no one who is upon the face of the earth today will remain.” This can be answered by saying that Khidhr عليه السلام was, at that time, in the clouds. It can also be said that he was excluded from the hadith, just as Iblis and others who were lived on the earth at that time were excluded. And Allah knows best.
When Musa عليه السلام rebuked Khidhr for erecting the wall, it was called to him, “Where was this when you lifted the stone for the daughters of Shu’ayb without wage?” And Allah (Exalted is He) knows best.
Subtle Indication of Verses 78-82
Opposing the Shaykhs causes distance from them. And distance from them causes distance from Allah. For, no one arrives to Allah except by arriving to their presence, with respect and veneration. Blessed is He who did not make any indication of His Saints, except their indicating towards Him. Nor did He let anyone arrive in their presence, except those that He wills to cause them to arrive to Himself, just as the author of the Hikam said.
So, what is imperative for the disciple, when he is in front of the Shaykh, is silence, submission, veneration and respect. That is, unless the Shaykh commands him to speak. In that case, he should speak with etiquette, composure and lowering his voice. And if he should witness from the Shaykh something that contradicts the apparent dictates of the Sacred Law, he should submit to him and seek its interpretation. For, indeed, the Sacred Law is expansive. It has apparent and hidden dictates. And it probable that the Shaykh knows something that the disciple does not yet understand.
Likewise, one should not repudiate the Fuqara’, except for that which is unlawful by consensus of the Scholars, without the possibility of there being an alternative interpretation, such as the actual acts of adultery or homosexuality. As for that about which there is difference of opinion, even if one is acting upon the ruling of another school, he should not be repudiated for that. Likewise, if there are alternative interpretations, one is not repudiated. However, this is for those whose uprightness has been proven. Some said, “If someone’s uprightness is proven, then he is left along with what he does.”
Contemplate the story of the Shaykh of our Shaykhs, Sidi Abd al-Rahman al-Majdhub, in the matter of the bull that he ordered the Fuqara’ to slaughter. When they had slaughtered it, it became known that it had been given to him in charity. And other people of states are similar to this. One should interpret them in the best way. Indeed, their states are those of Presence. And we have not ever witnessed anyone that became attached to repudiation to be successful. And success is by Allah.
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