Al-Kahf: (65-70) Then they found a servant...

In this verse, there are several issues:

Issue 1: His saying, "Then they found a servant of Our servants."

The majority opinion holds that this servant was a Prophet, supporting this with several arguments:

1. Argument 1: Allah says, "a Mercy from Us, and We taught him from Us knowledge." They argue that this Mercy is Prophethood, citing verses like: "Is it they who divide the Mercy of your Lord?" (Az-Zukhruf: 32) and "And you did not expect that the Book would be sent down to you except as a Mercy from your Lord" (Al-Qasas: 86), where the intended Mercy is Prophethood.
   • Rebuttal: We concede that Prophethood is a Mercy, but not every Mercy necessitates Prophethood.

2. Argument 2: Allah says, "and We taught him from Us knowledge" (وعلمناه من لدنا علما). This implies Allah taught him without the mediation of a teacher or guide. Anyone taught by Allah directly must be a Prophet, receiving knowledge through divine revelation.
   • Rebuttal: This argument is weak because necessary (self-evident) knowledge is acquired initially from Allah, and this fact alone does not prove Prophethood.

3. Argument 3: Moses (peace be upon him) said, "Shall I follow you on condition that..." (Al-Kahf: 66). A Prophet does not follow another Prophet for instruction.
   • Rebuttal: This is weak because a Prophet does not follow another Prophet concerning the very knowledge that established his Prophethood, but he may do so in matters outside that scope.

4. Argument 4: This servant displayed superiority over Moses when he said, "Be patient," and "How can you have patience over what you have not encompassed in knowledge?" Moses, conversely, displayed humility, saying, "I will not disobey you in any command." This suggests the knowledgeable one was superior to Moses. One who is not a Prophet cannot be superior to a Prophet.
   • Rebuttal: This is also weak because it is possible for a non-Prophet to be superior to a Prophet in specific knowledge that does not depend on the Prophet's status. If they argue this superiority would cause aversion, we counter: Moses being sent to learn from someone after Allah had already revealed the Torah to him and spoken to him directly would also cause aversion. If they say the latter does not cause aversion, then neither does the former.

5. Argument 5: Al-Aṣamm based the servant's Prophethood on his statement during the story: "And I did not do it by my own command" (وما فعلته عن أمرى), meaning he did it by divine revelation, which indicates Prophethood.
   • Rebuttal: This is also a weak argument, and its weakness is apparent.

6. Argument 6: It is narrated that when Moses arrived, he said, "Peace be upon you." The servant replied, "And upon you be peace, O Prophet of the Children of Israel." Moses asked, "Who recognized you?" He replied, "The One who sent you to me." They argue this recognition came through revelation, and revelation only comes with Prophethood.
   • Rebuttal: Why can this not be attributed to divine favors (karāmāt) or inspirations (ilhāmāt)?

The majority hold that this servant is Al-Khidr. They claim he was named Al-Khidr because any place he stood upon would immediately turn green.

Al-Jubba'i stated that reports indicate Al-Khidr was sent after Moses from the Children of Israel. If this is true, this servant cannot be Al-Khidr.

Furthermore, assuming this servant is Al-Khidr, and if he must be a Prophet (as argued above), this implies Al-Khidr was of a higher status than Moses, the bearer of the Torah, because the words in these verses indicate Al-Khidr was superior to Moses, and Moses showed humility toward him. However, Al-Khidr being superior to Moses is impermissible:

• If Al-Khidr was from the Children of Israel, he was part of Moses's nation (since Moses said to Pharaoh, "Send the Children of Israel with us" (Ash-Shu'arā': 17)). A member of the nation cannot be higher in status than its Prophet.
• If he was not from the Children of Israel, he still could not be superior to Moses, given Allah's statement to the Children of Israel: "And that I have preferred you over the worlds" (Al-Baqarah: 47).

These points strengthen the view that this Moses is not the Moses of the Torah.

Issue 3: His saying, "and We taught him from Us knowledge" (وعلمناه من لدنا علما)

This phrase indicates that these sciences were acquired by him directly from Allah, without intermediary. The Sufis call the knowledge acquired through visions (mukāshafāt) "Divine Knowledge" (al-ʿulūm al-laduniyyah). Shaykh Abu Hamid al-Ghazali wrote a treatise proving the existence of this Divine Knowledge.

My analysis of this matter is as follows: When we perceive a matter or conceive of a reality, we either judge it (affirmation/belief) or merely conceive it (conceptualization). Both are either:

1. Theoretical (naẓarī): Acquired without effort or seeking, such as conceiving pain, pleasure, existence, non-existence, or affirming that affirmation and negation cannot coexist or be negated simultaneously, or that one is half of two.
2. Acquired (kasbī): Not inherent in the soul's essence initially; a path is required to attain them.

This acquired path has two divisions:

1. The effort to construct these basic theoretical sciences to reach unknown facts. This is called Contemplation (naẓar), Reflection (tafakkur), Deliberation (tadabbur), Meditation (ta'ammul), Prudence (tarawwī), and Inference (istidlāl). This type of knowledge acquisition requires effort and seeking.
2. The effort through practices (riyāḍāt) and struggles (mujāhadāt) to weaken the sensory and imaginative faculties. When these weaken, the rational faculty strengthens, divine lights shine into the essence of the intellect, and knowledge and sciences are perfected without the need for the effort of contemplation and reflection. This is what is called Divine Knowledge (al-ʿulūm al-laduniyyah).

Knowing this, we say: The essences of the rational souls differ in their nature. Some souls are luminous, divine, celestial, with little attachment to bodily attractions and physical urges. Naturally, such souls are intensely prepared to receive sacred revelations and divine lights. Consequently, those lights flow upon them from the unseen realm perfectly and completely. This is the intended meaning of Divine Knowledge (al-ʿilm al-ladunī), and it is what is meant by "a Mercy from Us, and We taught him from Us knowledge."

As for the soul that has not reached such purity of essence and brilliance of element, it is the deficient, dull soul that can only acquire knowledge through a human intermediary who strives in teaching and learning. The first type of soul, relative to the second, is like the sun compared to partial lights, or the sea compared to small streams, or the Greatest Spirit compared to partial spirits. This is a brief indication of this principle; behind it lie secrets that cannot be mentioned in this book.

Then Allah says: "Moses said to him, 'Shall I follow you on condition that you teach me what you have been taught of sound judgment?'" (قال له موسى هل أتبعك على أن تعلمن مما علمت رشدا).

Abu Amr and Ya'qub recited it with fatḥa on the rā' and shīn (rashdan). Ibn Abbas (may Allah be pleased with him) recited it with ḍamma on the rā' and shīn (rushdun). The rest recited it with ḍamma on the rā' and sukūn on the shīn (rushd). Al-Qaffal stated these are variations of the same meaning, like nakir and nukir, or saqam and suqam.

His saying, "sound judgment" (rushdan), means knowledge possessing sound judgment. Al-Qaffal suggested two interpretations for rushdan:

1. The rushd refers back to Al-Khidr: "that you teach me from what Allah has taught you and guided you with."
2. It refers back to Moses: "that you teach me and guide me from what you know."

These verses indicate that Moses observed many types of etiquette and kindness when seeking knowledge from Al-Khidr:

1. Subordination: He made himself a follower by saying, "Shall I follow you?" (هل أتبعك).
2. Seeking Permission: He asked permission to establish this following, saying, "Shall I follow you on condition that..." This is extreme humility.
3. Acknowledging Ignorance: He said, "that you teach me" (أن تعلمن), admitting his own ignorance and his teacher's knowledge.
4. Partial Request: He said, "from what you have been taught" (مما علمت). The particle min (min) implies partiality, requesting only a portion of his knowledge. This also shows humility, as if saying, "I do not ask you to make me equal to you in knowledge, but only to give me a fraction of your knowledge," like a poor person asking the rich for a portion of his wealth.
5. Attributing Knowledge to Allah: His saying, "what you have been taught" (مما علمت), is an admission that Allah taught him that knowledge.
6. Requesting Guidance: His saying, "sound judgment" (رشدا), is a request for guidance and direction—the very thing whose absence leads to error and misguidance.
7. Seeking Divine Treatment: His saying, "that you teach me" (تعلمن), implies he asked Al-Khidr to treat him as Allah treated Al-Khidr in this teaching. This is why it is said: "I am a servant to him from whom I learned a letter."
8. Following in Action: Following (ittibāʿ) means performing an action because another person performed it. We do not follow the Jews in saying "There is no god but Allah" just because they said it; we say it because proof dictates it. However, when we perform the five daily prayers following the Prophet's actions, we do so because he performed them, thus we are followers. Therefore, Moses's statement "Shall I follow you?" indicates he would emulate Al-Khidr's actions solely because Al-Khidr performed them. This implies the student must initially submit, abandoning dispute and objection.
9. General Following: His saying, "Shall I follow you?" implies a request for absolute following in all matters, unrestricted by specifics.
10. Exaggerated Humility: It is established that Al-Khidr recognized Moses as the Prophet of the Children of Israel, the one spoken to directly by Allah, honored with manifest miracles. Despite these high ranks, Moses displayed this extensive humility. This shows that in seeking knowledge, Moses exhibited the highest degree of exaggeration, which is fitting, as the greater one's grasp of knowledge, the greater their joy and happiness derived from it, leading to a stronger desire for it and a more complete reverence for its possessors.
11. Service Before Learning: He established being a follower first (هل أتبعك), and then requested teaching. He initiated with service, and in the second stage, requested instruction.
12. No Material Gain Sought: He did not ask for anything in return for his following, saying, "on condition that you teach me." He meant: I do not seek wealth or status from you; my only goal is seeking knowledge.

Then Allah recounts Al-Khidr's response: "Indeed, you will never be able to have patience with me. * How can you have patience over what you have not encompassed in knowledge?" (إنك لن تستطيع معى صبرا * وكيف تصبر على ما لم تحط به خبرا).

The student is of two types: one who has no prior knowledge and is unaccustomed to debate or objection, and one who has acquired much knowledge, practiced inference and objection, and now seeks to associate with someone more perfect to reach completion. Learning for this second type is extremely difficult. When he witnesses or hears something that appears wrong on the surface but is actually true, this student, accustomed to debate, is deceived by the outward appearance. Due to his lack of complete understanding, he cannot grasp the inner reality, leading him to dispute, object, and argue. This becomes burdensome for the complete, profound teacher. If this happens two or three times, complete aversion and strong dislike arise. This is what Al-Khidr alluded to by saying, "Indeed, you will never be able to have patience with me," indicating his habit of speech, affirmation, refutation, inference, and objection. His statement, "How can you have patience over what you have not encompassed in knowledge?" points to Moses's lack of knowledge regarding the realities of things as they truly are. When both conditions are met (habit of argument + lack of comprehensive knowledge), silence becomes difficult, teaching becomes arduous, and the end result is aversion, hostility, and separation.

Our scholars use this verse to argue that ability (istiṭāʿah) does not exist before the act. They argue: If the ability to act existed before the act, then the ability to be patient would have existed for Moses before patience occurred. This would make Al-Khidr's statement, "You will never be able to have patience with me," a lie. Since this leads to falsehood, we know that ability does not exist before the act.

Al-Jubba'i responded by saying the meaning is that patience will be difficult for him, not that he is incapable of it. It is commonly said, "So-and-so cannot see so-and-so," when it is merely difficult for him. Similarly, Allah says, "They were not able to hear" (ما كانوا يستطيعون السمع), meaning listening was hard for them.

• My response: This interpretation is a deviation from the apparent meaning without evidence, and it is not permissible.

What strengthens the scholars' argument is Allah's subsequent statement: "How can you have patience over what you have not encompassed in knowledge?" This implies that patience over something whose reality one does not grasp is unlikely. If ability existed before the act, then the capacity for knowledge would have existed before acquiring that knowledge. If so, patience in the absence of that knowledge would not be unlikely, as one capable of an act is not far from undertaking it. Since Allah judged its unlikelihood, we know that ability does not precede the act.

Then Allah recounts Moses's reply: "You will find me, if Allah wills, patient, and I will not disobey you in any command." (ستجدنى إن شاء الله صابرا ولا أعصى لك أمرا).

Those who deny the infallibility of Prophets use this verse. They argue that Al-Khidr said, "You will never be able to have patience with me," while Moses replied, "You will find me, if Allah wills, patient, and I will not disobey you in any command." These two statements contradict each other, implying falsehood must be attributed to one of them, and thus to a Prophet.

• The Answer: Al-Khidr's statement should be interpreted as referring to the most frequent outcome (al-akthar al-aghlab). Under this interpretation, what the objectors claim is not necessitated.

The word in (إن) implies conditionality. His saying, "You will find me, if Allah wills, patient," means: "You will find me patient if Allah wills my patience to occur." This implies doubt regarding whether Allah wills him to be patient or not. Since patience in this context is obligatory, this suggests that Allah may not will what He has commanded the servant to do. This supports our view that Allah may command something while not willing its occurrence. The Mu'tazila say this phrase is only used out of etiquette regarding future actions.

• My response: If this etiquette is valid, then the desired conclusion (that Allah may command what He doesn't will) is established. If the etiquette is invalid, what etiquette is there in uttering a false statement?

His saying, "and I will not disobey you in any command" (ولا أعصى لك أمرا), indicates that the apparent meaning of a command implies obligation (wujūb), because one who neglects a commanded act is disobedient. The disobedient deserve punishment, as Allah says, "And whoever disobeys Allah and His Messenger, then indeed, for him is the Fire of Hell" (Al-Jinn: 23). This proves that the apparent meaning of a command implies obligation.

Al-Khidr's statement, "How can you have patience over what you have not encompassed in knowledge?" attributes deficiency in knowledge and awareness to Moses. Moses's reply, "You will find me, if Allah wills, patient, and I will not disobey you in any command," shows extreme humility and a display of complete endurance. This indicates that the student must display the utmost degree of humility. However, if the teacher sees that severity towards the student will benefit him and guide him toward good, the teacher is obligated to be strict, as remaining silent would lead the student to conceit, preventing him from learning.

Then he said: "So if you follow me, then do not ask me about anything until I mention to you a reminder concerning it." (فإن اتبعتنى فلا تسألنى عن شىء حتى أحدث لك منه ذكرا). This means: Do not inquire from me about anything you see me do whose rationale you do not know, until I initiate the teaching and informing you about it.

(Note on Recitations: Ibn Amir recited fasalā tas'alan with a fatḥa on the lām and a shadda on the nūn without a yāʾ. He is also narrated to have recited fasalā tas'alanī with a heavy nūn and a yāʾ, which is the recitation of Nafi'. The recitation of the rest is fasalā tas'alan with a light nūn. The meaning is the same.)

7 < { So they set out, until when they had embarked on a vessel, he punctured it. [Moses] said, "Have you punctured it to drown its people? You have certainly done a grave thing!" * He said, "Did I not say, 'Indeed, you will never be able to have patience with me?'" * [Moses] said, "Do not blame me for what I forgot and do not overburden me in my affair with difficulty." } > 7

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(The translation continues with the exegesis of the subsequent verses, which were not fully provided in the excerpt for the next section.)