This treatise is dedicated to the exegesis of certain Quranic verses narrating the encounter of Prophet Moses (peace be upon him) with one of the esoteric figures, known in Islamic tradition as al-Khidr (peace be upon him). These verses, located in Surah al-Kahf, are examined from a mystical and monotheistic perspective, focusing on the relationship between the outward Sharia and the inward spiritual guardianship (wilayah). The principal axis of this commentary is an exploration of existential ranks, the challenges of the spiritual journey, and the interaction between the external and internal stations on the path to Divine proximity. This composition, employing a systematic structure and an exalted lexicon, endeavours to present profound Quranic concepts lucidly and coherently for academic audiences and researchers in the fields of theology and mysticism. By utilising refined Persian allegories and metaphors, the text seeks to maintain scientific authenticity while providing literary appeal to the reader.
This section, building upon previous discussions regarding existential hierarchies and Divine trials, analyses the verses of Surah al-Kahf that recount the meeting of Prophet Moses (peace be upon him) with one of the unseen men. These verses, like a shining torch, elucidate the relationship between the external Sharia and the internal wilayah and reveal the spiritual paths challenges when confronting Divine mysteries.
The Holy Quran, in verses 60 to 65 of Surah al-Kahf, narrates the steadfast determination of Prophet Moses (peace be upon him) to meet one of Gods special servants, described as possessing divine, esoteric knowledge (ilm ladunni). These verses recount a resolute will that directs Moses (peace be upon him) towards the junction of the two seas (Majma al-Bahrain), the meeting place of the apparent and the hidden seas.
And when Moses said to his young companion, I will not cease until I reach the junction of the two seas or walk on for years.
(Surah al-Kahf, Verse 60)
This verse, like a mirror, reflects the noble resolve of Moses (peace be upon him) in seeking the truth. It is a will that guides him towards an unknown destination, yet replete with Divine secrets. This determination not only signifies his immense yearning for Divine proximity but also reveals his existential limitations regarding the inner realities. Although Moses (peace be upon him) is a prophet of firm resolve and bearer of clear signs, in this journey, relying upon his own self and unaware of the inner realities, he confronts fatigue and bewilderment midway.
The noble resolve of Moses (peace be upon him) in pursuit of truth represents his yearning for Divine closeness; however, reliance on the self and unawareness of inner realities confront him with challenges along the spiritual path.
The Quran further narrates the meeting of Moses (peace be upon him) with al-Khidr (peace be upon him), a servant endowed by God with mercy and esoteric knowledge. This encounter marks a pivotal turning point in Moses spiritual journey, guiding him from the station of external Sharia towards the secrets of inward wilayah.
So they found a servant of Our servants to whom We had granted mercy from Us and had taught him knowledge from Our presence.
(Surah al-Kahf, Verse 65)
This verse introduces al-Khidr (peace be upon him) as a special servant who possesses Divine mercy, akin to a cup brimming with spiritual proximity, and esoteric knowledge granted directly by God beyond apparent causes. These attributes distinguish al-Khidr (peace be upon him) from other servants and elevate him to a rank so sublime that even Moses (peace be upon him), despite his grandeur, assumes the role of a disciple before him.
Al-Khidr (peace be upon him), as a servant endowed with mercy and esoteric knowledge, represents the inward wilayah transcending external Sharia, guiding Moses (peace be upon him) towards Divine secrets.
Moses (peace be upon him), with humility and eagerness, requests al-Khidr (peace be upon him) to accept him as a disciple and to benefit from his knowledge. However, al-Khidr (peace be upon him), aware of Moses existential limitations, informs him of his incapacity to exercise patience regarding the inner secrets.
Moses said to him, May I follow you so that you teach me from what you have been taught of sound judgement? He said, Indeed, you will never be able to have patience with me. And how can you have patience for what you do not encompass in knowledge?
(Surah al-Kahf, Verses 6668)
This dialogue, like a scene of battle between the apparent and the hidden, exposes Moses limitations before the secrets of inward wilayah. Al-Khidr (peace be upon him), possessing inner insight, clearly recognises that Moses, bound to external Sharia, cannot endure actions seemingly inconsistent with apparent rulings. This warning is not from disdain but from awareness of Moses existential rank.
Patience over inner secrets requires transcendence of outer veils and mastery over inner realities, a challenge even for a prophet such as Moses (peace be upon him).
The subsequent verses narrate three key events, each constituting a Divine trial for Moses (peace be upon him) and illustrating the distinction between the external Sharia and the inward wilayah. These events resemble three acts in a mystical drama, portraying the spiritual journeys challenges.
The first event concerns al-Khidr puncturing the ship, an act seemingly harmful. Moses (peace be upon him), adhering to apparent legal rulings, protests against this action.
So they set out until, when they boarded the ship, he punctured it. Moses said, Have you made a hole in it to drown its people? Indeed, you have done a grievous thing.
(Surah al-Kahf, Verse 71)
Moses protest arises from a perspective that privileges external Sharia over inner realities. Yet al-Khidr later reveals that this act was to prevent the ships seizure by a tyrannical king.
As for the ship, it belonged to poor people working at sea, so I intended to cause defect in it as there was after them a king who seized every [good] ship by force.
(Surah al-Kahf, Verse 79)
This event, like a torch, illuminates the good concealed behind apparent evil and shows that the inward wilayah, beyond external rulings, considers broader interests and Divine wisdom.
The inward wilayah, cognisant of overall interests, performs actions that may appear evil externally but are done for ultimate good, whereas external Sharia is confined to apparent matters.
The second event involves al-Khidr killing a youth, which deeply disturbs Moses (peace be upon him).
Then they set out until, when they met a boy, he killed him. Moses said, Have you killed a pure soul without cause while he has not killed anyone? Indeed, you have done a deplorable thing.
(Surah al-Kahf, Verse 74)
Moses, bound by Sharias rulings, perceives this act as blatant injustice. However, al-Khidr explains that this was to protect the youths believing parents from future rebellion and disbelief.
As for the boy, his parents were believers, and we feared that he would oppress them by rebellion and disbelief. So we intended that their Lord should replace them with one better than him in purity and nearer in mercy.
(Surah al-Kahf, Verses 8081)
This event opens a window into Divine wisdom, showing that the inward wilayah, with knowledge of the future and Divine interests, makes decisions that outwardly conflict with Sharia but serve ultimate good.
The inward wilayah, with awareness of Divine interests, makes decisions beyond outward rulings, aiming for ultimate good.
The third event concerns al-Khidr repairing a wall without receiving any payment, which prompts Moses inquiry.
So they set out until, when they came to the people of a town, they asked its people for food, but they refused to offer hospitality. And they found therein a wall about to collapse, so he restored it. Moses said, If you wished, you could have taken a payment for it.
(Surah al-Kahf, Verse 77)
Moses, still focusing on outward appearances, considers it reasonable to expect recompense. Al-Khidr reveals that the wall belonged to two orphaned boys beneath whom was a treasure, preserved until they reached maturity.
