Surah Al Kahf Notes (105-110)

Source: Ibn Kathir

The Greatest Losers in respect of (Their) Deeds

(105) "They are those who deny the Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) of their Lord and the Meeting with Him (in the Hereafter). So their works are in vain, and on the Day of Resurrection, We shall not give them any weight.

(They are those who deny the Ayat of their Lord and the meeting with Him.) they denied the signs of Allah in this world, the proofs that He has established of His Oneness and of the truth of His Messengers, and they denied the Hereafter.

(and on the Day of Resurrection, We shall assign no weight for them.) means, `We will not make their Balance heavy because it is empty of any goodness.' 

Al-Bukhari recorded that Abu Hurayrah said that the Messenger of Allah said: (A huge fat man will come forward on the Day of Resurrection and he will weigh no more than the wing of a gnat to All.  Recite, if you wish: and on the Day of Resurrection, We shall assign no weight for them) It was also recorded by Muslim.

(106) "That shall be their recompense, Hell; because they disbelieved and took My Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) and My Messengers by way of jest and mockery.

(That shall be their recompense, Hell; because they disbelieved) means, `We will punish them with that because of their disbelief and because they took the signs and Messengers of Allah as a joke, mocking them and disbelieving them in the worst way.'

The Reward of the Righteous Believers

(107) "Verily! Those who believe (in the Oneness of Allah Islamic Monotheism) and do righteous deeds, shall have the Gardens of Al-Firdaus (the Paradise) for their entertainment.

Allah tells us about His blessed servants, those who believed in Allah and His Messengers and accepted as truth what the Messengers brought. He tells us that they will have the Gardens of Al-Firdaws (Paradise). 

Abu Umamah said, "Al-Firdaws is the center of Paradise.'' 

Qatadah said, "Al-Firdaws is a hill in Paradise, at its center, the best of it.'' 

This was also narrated from Samurah and attributed to the Prophet , (Al-Firdaws is a hill in Paradise, at its center, the best of it.) 

A similar report was narrated from Qatadah from Anas bin Malik, and attributed to the Prophet . All of the preceding reports were narrated by Ibn Jarir, may Allah have mercy on him. The following is in the Sahih, (If you ask Allah for Paradise, then ask Him for Al-Firdaws, for it is the highest part of Paradise, in the middle of Paradise, and from it spring the rivers of Paradise.)

(entertainment) means offered to them as hospitality.

(108) "Wherein they shall dwell (forever). No desire will they have to be removed therefrom."

(Wherein they shall dwell (forever).) means, they will stay there and never leave.

(No desire will they have for removal therefrom. ) means, they will never choose or want anything else. This Ayah tells us how much they love and desire it, even though one might imagine that a person who is to stay in one place forever would get tired and bored of it. But Allah tells us that despite this eternal stay, they will never choose to change or move from where they are.

The Words of the Lord can never be finished

(109) Say (O Muhammad SAW to mankind). "If the sea were ink for (writing) the Words of my Lord, surely, the sea would be exhausted before the Words of my Lord would be finished, even if we brought (another sea) like it for its aid."

Allah says: `Say, O Muhammad, if the water of the sea were ink for a pen to write down the words, wisdom and signs of Allah, the sea would run dry before it all could be written down.

(even if We brought like it) means, another sea, then another, and so on, additional seas to be used for writing. The Words of Allah would still never run out. 

Muhammad is a Human Being and a Messenger, and the God is One

(110) Say (O Muhammad SAW): "I am only a man like you. It has been inspired to me that your Ilah (God) is One Ilah (God i.e. Allah). So whoever hopes for the Meeting with his Lord, let him work righteousness and associate none as a partner in the worship of his Lord."

(Say) to these idolators who reject your message to them,

(`I am only a man like you.) Whoever claims that I am lying, let him bring something like this that I have brought. For I did not know the Unseen, the matters of the past which you asked me about and I told you about, the story of the people of the Cave and of Dhul-Qarnayn, stories which are true -- I did not know any of this except for what Allah made known to me. And I tell you,

(that your God), Who calls you to worship Him,

(is One God), with no partner or associate.'

(So whoever hopes for the meeting with his Lord,) i.e., hopes for a good reward and recompense,

(let him work righteousness) meaning, in accordance with the prescribed laws of Allah.

(and associate none as a partner in the worship of his Lord.) This is what is meant by seeking the pleasure of Allah alone with no associate or partner. These are the two basic features of acceptable deeds: their intent is for the sake of Allah alone, and are done in accordance with the way of the Messenger of Allah .  Imam Ahmad recorded that Mahmud bin Labid said that the Messenger of Allah said: (What I fear the most for you is the small Shirk.) "They said: What is the small Shirk, O Messenger of Allah'' He said, (Showing off (Ar-Riya'). Allah will say on the Day of Resurrection, when the people are rewarded or punished for their deeds, "Go to the one for whom you were showing off in the world and see if you will find any reward with him.'')  Imam Ahmad recorded that Abu Sa`id bin Abi Fadalah Al-Ansari, who was one of the Companions, said: "I heard the Messenger of Allah say, (Allah will gather the first and the last on the Day of Resurrection, the Day concerning which there is no doubt. A voice will call out, "Whoever used to associate anyone with Allah in the deeds which he did, let him seek his reward from someone other than Allah, for Allah is the least in need of any partner or associate.) It was also recorded by At-Tirmidhi and Ibn Majah. This is the end of the Tafsir of Surat Al-Kahf. Praise be to Allah, the Lord of all that exists.

Surah Al Kahf Notes (100-104)

Source: Ibn Kathir

Hell will be displayed before the Disbelievers on the Day of Resurrection

 (100) And on that Day We shall present Hell to the disbelievers, plain to view.

Allah tells us what He will do to the disbelievers on the Day of Resurrection. He will show Hell to them, meaning He will bring it forth for them to see its punishment and torment before they enter it. This will intensify their distress and grief. In Sahih Muslim it is recorded that Ibn Mas`ud said, "The Messenger of Allah said,

(Hell will be brought forth on the Day of Resurrection, pulled by means of seventy thousand reins, each of which will be held by seventy thousand angels.) 

Then Allah says of them:

(101) (To) Those whose eyes had been under a covering from My Reminder (this Quran), and who could not bear to hear (it).

(To) those whose eyes had been under a covering from My Reminder,) meaning, they neglected it, turning a blind eye and a deaf ear to it, refusing to accept guidance and follow the truth.

(and they could not bear to hear (it). ) meaning, they did not understand the commands and prohibitions of Allah.


Then He says:

(102) Do then those who disbelieve think that they can take My slaves [i.e., the angels, Allah's Messengers, 'Iesa (Jesus), son of Maryam (Mary), etc.] as Auliya' (lords, gods, protectors, etc.) besides Me? Verily, We have prepared Hell as an entertainment for the disbelievers (in the Oneness of Allah Islamic Monotheism).

(Do then those who disbelieved think that they can take My servants as Awliya' ﴿protectors﴾ besides Me) meaning, do they think that this is right for them and that it is going to benefit them.

The Greatest Losers in respect of (Their) Deeds

(103) Say (O Muhammad SAW): "Shall We tell you the greatest losers in respect of (their) deeds?

Al-Bukhari recorded from `Amr that Mus`ab who said: "I asked my father -- meaning Sa`d bin Abi Waqqas -- about Allah's saying, 

(Say: "Shall We tell you the greatest losers in respect of (their) deeds'') `Are they the Haruriyyah' He said, `No, they are the Jews and Christians. As for the Jews, they disbelieved in Muhammad , and as for the Christians, they disbelieved in Paradise and said that there is no food or drink there, and the Haruriyyah are those who break Allah's covenant after ratifying it.' Sa`d used to call them Al-Fasiqin (the corrupt). `Ali bin Abi Talib, Ad-Dahhak and others said: "They are the Haruriyyah,'' so this means, that according to `Ali, may Allah be pleased with him, this Ayah includes the Haruriyyah just as it includes the Jews, the Christians and others. This does not mean that the Ayah was revealed concerning any of these groups in particular; it is more general than that, because the Ayah was revealed in Makkah, before the Qur'an addressed the Jews and Christians, and before the Khawarij existed at all. So the Ayah is general and refers to everyone who worships Allah in a way that is not acceptable, thinking that he is right in doing that and that his deeds will be accepted, but he is mistaken and his deeds will be rejected, 

(104) "Those whose efforts have been wasted in this life while they thought that they were acquiring good by their deeds! 

(Those whose efforts have been wasted in this life) meaning, they did deeds that do not count, deeds that are not in accordance with the prescribed way that is acceptable to Allah.

(while they thought that they were acquiring good by their deeds.) means, they thought that there was some basis for their deeds and that they were accepted and loved.

Surah Al Kahf Notes (90-99)

Source: Ibn Kathir

His Journey East

 (90) Until, when he came to the rising place of the sun, he found it rising on a people for whom We (Allah) had provided no shelter against the sun.

Allah tells us that Dhul-Qarnayn then traveled from the west of the earth towards the east. Every time he passed a nation, he subjugated the people and called them to Allah. If they obeyed him, all well and good, otherwise he would humiliate them and take their wealth and possessions. From every nation he took what his armies needed to fight the next nation. When he reached the place where the sun rises, as Allah says,

(he found it rising on a people) meaning a nation,

(for whom We (Allah) had provided no shelter against the sun.) meaning, they had no buildings or trees to cover them and shade them from the heat of the sun. Qatadah said, "It was mentioned to us that they were in a land where nothing grew, so when the sun rose they would go into tunnels until it had passed its zenith, then they would come out to go about their daily lives and earn themselves a living.''

(91) So (it was)! And We knew all about him (Dhul-Qarnain)

(So (it was)! And We knew all about him.) Mujahid and As-Suddi said, "This means that Allah knew everything about him and his army, and nothing was hidden from Him, even though they came from so many different nations and lands.

His Journey to the Land of Ya'juj and Ma'juj, and building the Barrier

(92) Then he followed (another) way,

(Then he followed (another) way) meaning, he traveled from the east of the earth until he reached a place between the two mountains which were next to one another with a valley in between, from which Ya'juj and Ma'juj (God and Magog) will emerge into the land of the Turks and spread mischief there, destroying crops and people. 

Ya'juj and Ma'juj are among the progeny of Adam, peace be upon him, as was recorded in the Two Sahihs;

"Allah said: "O Adam.'' Adam said, "Here I am at Your service.'' Allah said, "Send forth the group of Hellfire.'' Adam said, "What is the group of Hellfire" Allah said: "Out of every thousand, nine hundred and ninety-nine will go to Hell and one will go to Paradise.'' At that time young men will turn grey and every pregnant female will drop her load. Among you are two nations who never come to anything but they overwhelm it with their huge numbers. (They are) Ya'juj and Ma'juj.''

(93) Until, when he reached between two mountains, he found, before (near) them (those two mountains), a people who scarcely understood a word.

(he found before them a people who scarcely understood a word.) he could not understand their speech, because they were so isolated from other people.

(94) They said: "O Dhul-Qarnain! Verily! Ya'juj and Ma'juj (Gog and Magog) are doing great mischief in the land. Shall we then pay you a tribute in order that you might erect a barrier between us and them?"


(They said: "O Dhul-Qarnayn! Verily, Ya'juj and Ma'juj are doing great mischief in the land. Shall we then pay you a tribute'') Ibn Jurayj reported from `Ata' from Ibn `Abbas that this meant a great reward, i.e., they wanted to collect money among themselves to give to him so that he would create a barrier between them and Ya'juj and Ma'juj. Dhul-Qarnayn said with kindness, righteousness and good intentions,

(95) He said: "That (wealth, authority and power) in which my Lord had established me is better (than your tribute). So help me with strength (of men), I will erect between you and them a barrier.

(That in which my Lord had established me is better (than your tribute).) meaning, the power and authority that Allah has given me is better for me than what you have collected. 

This is like when Sulayman (Solomon), peace be upon him, said: (Will you help me in wealth What Allah has given me is better than that which He has given you!) ﴿27:36﴾ 

Similarly, Dhul-Qarnayn said: `What I have is better than what you want to give me, but help me with strength,' i.e., with your labor and construction equipment,

(I will erect between you and them a barrier. Give me Zubar of iron,) Zubar is the plural of Zubrah, which means pieces or chunks of something. This was the view of Ibn `Abbas, Mujahid and Qatadah. These pieces were like bricks or blocks, and it was said that each block weighed one Damascene Qintar or more.

(96) "Give me pieces (blocks) of iron," then, when he had filled up the gap between the two mountain-cliffs, he said: "Blow," till when he had made it (red as) fire, he said: "Bring me molten copper to pour over it."

(then, when he had filled up the gap between the two mountain-cliffs,) means, he put the blocks on top of one another, starting at the bottom, until he reached the tops of the mountains, filling the width and height of the gap. The scholars differed about the precise width and height.

(he said: "Blow;'') means, he lit a fire until the whole thing was burning hot.

(he said: "Bring me Qitran to pour over them.'') Ibn `Abbas, Mujahid, `Ikrimah, Ad-Dahhak, Qatadah and As-Suddi said it was copper. Some of them added that it was molten.

The Barrier restrains Them, but It will be breached when the Hour draws near

(97) So they [Ya'juj and Ma'juj (Gog and Magog)] were made powerless to scale it or dig through it.

Allah tells us that Ya'juj and Ma'juj could not climb over the barrier or penetrate its lower portion. Varying forms of the verb are used here in the Arabic text to reflect the difficulty of the action referred to.

(So they (Ya'juj and Ma'juj) could not scale it or dig through it.) This indicates that they could not penetrate it or dig through it. 

Imam Ahmad recorded that Zaynab bint Jahsh, the wife of the Prophet said, "The Prophet woke from sleep, and he was red in the face. He said, (La ilaha illallah! Woe to the Arabs from the evil that has approached (them). Today a hole has been opened in the barrier of Ya'juj and Ma'juj like this.) and he made a circle with his index finger and thumb. I ﴿Zaynab﴾ said, `O Messenger of Allah, will we be destroyed even though there will be righteous people among us' He said: (Yes, if evil increases.)'' This is a Sahih Hadith, both Al-Bukhari and Muslim recorded it.

(98) Dhul-Qarnain) said: "This is a mercy from my Lord, but when the Promise of my Lord comes, He shall level it down to the ground. And the Promise of my Lord is ever true."

((Dhul-Qarnayn) said: "This is a mercy from my Lord...'') meaning, after it was built by Dhul-Qarnayn.

(He said: This is a mercy from my Lord) for the people, when he placed a barrier between them and Ya'juj and Ma'juj, to stop them from spreading evil and corruption on earth.

(but when the promise of my Lord comes) means, when the true promise comes

(He shall Dakka' it down to the ground.) means, will make it flat. The Arabs use Dakka' to describe a female camel whose back is flat and has no hump. 

(And the promise of my Lord is ever true.) means, it will come to pass without a doubt.

(99) And on that Day [i.e. the Day Ya'juj and Ma'juj (Gog and Magog) will come out], We shall leave them to surge like waves on one another, and the Trumpet will be blown, and We shall collect them all together.

(We shall leave some of them) meaning mankind, on that day, the day when the barrier will be breached and these people (Ya'juj and Ma'juj) will come out surging over mankind to destroy their wealth and property.

(We shall leave some of them to surge like waves on one another;) As-Suddi said: "That is when they emerge upon the people.'' All of this will happen before the Day of Resurrection and after the Dajjal,

(and As-Sur will be blown.) As-Sur, as explained in the Hadith, is a horn that is blown into. The one who will blow into it is (the angel) Israfil, peace be upon him, as has been explained in the Hadith quoted at length above, and there are many Hadiths on this topic. 

According to a Hadith narrated from `Atiyah from Ibn `Abbas and Abu Sa`id, and attributed to the Prophet, (How can I relax when the one with the Horn has put the Horn in his mouth and has knelt down, listening out for the command to be given to him) They said, "What should we say" He said: (Say: "Allah is Sufficient for us and the best Disposer of affairs, in Allah have we put our trust.'')

(and We shall collect them (the creatures) all together.) means, `We shall bring them all together for Reckoning.'

Surah Al Kahf Notes (86-89)

Source: Ibn Kathir

 (86) Until, when he reached the setting place of the sun, he found it setting in a spring of black muddy (or hot) water. And he found near it a people. We (Allah) said (by inspiration): "O Dhul-Qarnain! Either you punish them, or treat them with kindness."

(Until, when he reached the setting place of the sun,) means, he followed a route until he reached the furthest point that could be reached in the direction of the sun's setting, which is the west of the earth. As for the idea of his reaching the place in the sky where the sun sets, this is something impossible, and the tales told by storytellers that he traveled so far to the west that the sun set behind him are not true at all. Most of these stories come from the myths of the People of the Book and the fabrications and lies of their heretics.

(he found it setting in a spring of Hami'ah) meaning, he saw the sun as if it were setting in the ocean. This is something which everyone who goes to the coast can see: it looks as if the sun is setting into the sea but in fact it never leaves its path in which it is fixed. Hami'ah is, according to one of the two views, derived from the word Hama'ah, which means mud.

(And he found near it a people.) meaning a nation. They mentioned that they were a great nation from among the sons of Adam.

(We (Allah) said (by inspiration): "O Dhul-Qarnayn! Either you punish them or treat them with kindness'') means, Allah gave him power over them and gave him the choice: if he wanted to, he could kill the men and take the women and children captive, or if he wanted to, he could set them free, with or without a ransom. His justice and faith became apparent in the ruling he pronounced: 

(87) He said: "As for him (a disbeliever in the Oneness of Allah) who does wrong, we shall punish him; and then he will be brought back unto his Lord; Who will punish him with a terrible torment (Hell).

(As for him who does wrong,) meaning who persists in his Kufr and in associating others in worship with his Lord,

(we shall punish him,) Qatadah said, i.e., by killing him.

(and then he will be brought back unto his Lord, Who will punish him with a terrible torment.) meaning a severe, far-reaching and painful punishment. This implies a confirmation of the Hereafter and the reward and punishment.

(88) "But as for him who believes (in Allah's Oneness) and works righteousness, he shall have the best reward, (Paradise), and we (Dhul-Qarnain) shall speak unto him mild words (as instructions)."

(But as for him who believes), meaning `who follows us in our call to worship Allah Alone with no partner or associate,'

(he shall have the best reward,) meaning in the Hereafter, with Allah.

(and we (Dhul-Qarnayn) shall speak unto him mild words.) Mujahid said, `(words of) kindness.'

His Journey East

(89) Then he followed another way,

Allah tells us that Dhul-Qarnayn then traveled from the west of the earth towards the east. Every time he passed a nation, he subjugated the people and called them to Allah. If they obeyed him, all well and good, otherwise he would humiliate them and take their wealth and possessions. From every nation he took what his armies needed to fight the next nation. When he reached the place where the sun rises,

Surah Al Kahf Notes (83-85)

Source: Ibn Kathir

The Story of Dhul-Qarnayn Allah says to His Prophet 

(83) And they ask you about Dhul-Qarnain. Say: "I shall recite to you something of his story."

(And they ask you) O Muhammad ,

(about Dhul-Qarnayn.) i.e., about his story. We have already mentioned how the disbelievers of Makkah sent word to the People of the Book and asked them for some information with which they could test the Prophet . They (the People of the Book) said, `Ask him about a man who traveled extensively throughout the earth, and about some young men who nobody knows what they did, and about the Ruh (the soul),' then Surat Al-Kahf was revealed. Dhul-Qarnayn had great Power

 (84) Verily, We established him in the earth, and We gave him the means of everything.

(Verily, We established him in the earth,) means, `We have given him great power, so that he had all that kings could have of might, armies, war equipment and siege machinery.' So he had dominion over the east and the west, all countries and their kings submitted to him, and all the nations, Arab and non-Arab, served him. Some of them said he was called Dhul-Qarnayn (the one with two horns) because he reached the two "Horns" of the sun, east and west, where it rises and where it sets.

(and We gave him the means of everything.) Ibn `Abbas, Mujahid, Sa`id bin Jubayr, `Ikrimah, As-Suddi, Qatadah, Ad-Dahhak and others said, "This means knowledge.'' Qatadah also said,

(and We gave him the means of everything.) "The different parts and features of the earth.'' 

Concerning Bilqis, Allah said,

(she has been given all things) ﴿27:23﴾, meaning all things that monarchs like her are given. 

Thus too was Dhul-Qarnayn: Allah gave him the means of all things, meaning the means and power to conquer all areas, regions and countries, to defeat enemies, suppress the kings of the earth and humiliate the people of Shirk. He was given all that a man like him would need. And Allah knows best.

His traveling and reaching the Place where the Sun sets (the West)

(85) So he followed a way.

(So he followed a way.) Ibn `Abbas said that he followed different routes to achieve what he wanted.

(So he followed a way.) Mujahid said that he followed different routes, east and west. According to one report narrated from Mujahid, he said:

(a way) means, "A route through the land.'' Qatadah said, "It means he followed the routes and landmarks of the earth.''

Surah Al Kahf Notes (79-82)

Source: Ibn Kathir

Interpretations of why the Ship was damaged

(79) "As for the ship, it belonged to Masakin (poor people) working in the sea. So I wished to make a defective damage in it, as there was a king after them who seized every ship by force.

This is an explanation of what Musa found so hard to understand, and the appearence of which he condemed. Allah showed Al-Khidr the hidden reasons, so he said, "I damaged the ship to make it faulty, because they used to pass by a king who was one of the oppressors, who

(seized every boat), i.e., every good, sound boat

(by force.) `So I wanted to prevent him from taking this boat by making it appear faulty, so that its poor owners who had nothing else could benefit from it.' It was also said that they were orphans.

Interpretation of why the Boy was killed

(80) "And as for the boy, his parents were believers, and we feared lest he should oppress them by rebellion and disbelief.

Ibn `Abbas narrated from Ubayy bin Ka`b that the Prophet said:

(The boy Al-Khidr killed was destined to be a disbeliever from the day he was created.) It was recorded by Ibn Jarir from Ibn `Abbas. He said:

(his parents were believers, and we feared he would oppress them by rebellion and disbelief) Their love for him might make them follow him in disbelief. 

Qatadah said, "His parents rejoiced when he was born and grieved for him when he was killed. If he had stayed alive, he would have been the cause of their doom. So let a man be content with the decree of Allah, for the decree of Allah for the believer, if he dislikes it, is better for him than if He were to decree something that he likes for him.

(81) "So we intended that their Lord should change him for them for one better in righteousness and near to mercy.

(So we intended that their Lord should exchange him for them for one better in righteousness and nearer to mercy. ) A child who was better than this one, a child for whom they would feel more compassion. This was the view of Ibn Jurayj.

Interpretation of why the Wall was repaired for no Charge

(82) "And as for the wall, it belonged to two orphan boys in the town; and there was under it a treasure belonging to them; and their father was a righteous man, and your Lord intended that they should attain their age of full strength and take out their treasure as a mercy from your Lord. And I did it not of my own accord. That is the interpretation of those (things) over which you could not hold patience."

"I repaired this wall because it belonged to two orphan boys in the city, and underneath it was some treasure belonging to them.'' `Ikrimah, Qatadah and others said, "Underneath it there was some wealth that was buried for them.'' This meaning is apparent from the context of the Ayah, and is the view chosen by Ibn Jarir (may Allah have mercy on him).

(their father was a righteous man,) indicates that a righteous person's offspring will be taken care of, and that the blessing of his worship will extend to them in this world and in the Hereafter. This will occur through his intercession for them, as well as their status being raised to the highest levels of Paradise, so that he may find joy in them. This was stated in the Qur'an and reported in the Sunnah. Sa`id bin Jubayr narrated from Ibn `Abbas: "They were taken care of because their father was a righteous man, although it is not stated that they themselves were righteous.''

(your Lord intended that they should attain their age of full strength and take out their treasure) Here will is attributed to Allah, the Exalted, because no one else is able to bring them to the age of full strength and puberty except Allah. In contrast, He said about the boy:

(So we intended that their Lord should exchange him for them for one better in righteousness)

(as a mercy from your Lord. And I did them not of my own accord.) Meaning, `These three things that I did, come from the mercy of Allah for those we have mentioned, the crew of the ship, the parents of the boy and the two sons of the righteous man; I was only commanded to do these things that were enjoined upon me.

Surah Kahf Notes (71-78)

Source: Ibn Kathir

Damaging the Boat

 (71) So they both proceeded, till, when they embarked the ship, he (Khidr) scuttled it. Musa (Moses) said: "Have you scuttled it in order to drown its people? Verily, you have committed a thing "Imra" (a Munkar - evil, bad, dreadful thing)."

(Have you damaged it wherein its people will drown) The grammatical structure of the sentence in Arabic implies that this was the consequence, not the purpose, of his action.

(Verily, you have committed a thing Imr.) About `Imr', Mujahid said: "An evil thing.'' Qatadah said, "An astounding thing.'' At this point, reminding him of the previously-agreed condition, 

Al-Khidr said:

 (72) He (Khidr) said: "Did I not tell you, that you would not be able to have patience with me?"

(Did I not tell you, that you would not be able to have patience with me) meaning, `this thing that I did deliberately is one of the things I told you not to denounce me for, because you do not know the full story, and there is a reason and purpose for it that you do not know about.'

 (73) [Musa (Moses)] said: "Call me not to account for what I forgot, and be not hard upon me for my affair (with you)."

(Call me not to account for what I forgot, and be not hard upon me for my affair (with you).) meaning, `do not be harsh with me.'

 Hence it says in the Hadith quoted above from the Messenger of Allah : (In the first instance, Musa asked Al-Khidr because he had forgotten his promise.)

The Story of killing the Boy

 (74) Then they both proceeded, till they met a boy, he (Khidr) killed him. Musa (Moses) said: "Have you killed an innocent person who had killed none? Verily, you have committed a thing "Nukra" (a great Munkar - prohibited, evil, dreadful thing)!"

(Then they both proceeded,) means, after the first incident,

﴿حَتَّى إِذَا لَقِيَا غُلاَمًا فَقَتَلَهُ﴾

(till they met a boy, and he (Khidr) killed him.) It has been stated previously that this boy was playing with other boys in one of the towns, and that Al-Khidr deliberately singled him out. He was the finest and most handsome of them all, and Al-Khidr killed him. When Musa, peace be upon him, saw that he denounced him even more fervently than in the first case, and said hastily:

(Have you killed an innocent person) meaning, a young person who had not yet committed any sin or done anything wrong, yet you killed him

(without Nafs) with no reason for killing him.

(Verily, you have committed a thing Nukr!) meaning, something that is clearly evil.

 (75) (Khidr) said: "Did I not tell you that you can have no patience with me?"

(He said: "Did I not tell you that you can have no patience with me'') Once again, Al-Khidr reiterates the condition set in the first place, so Musa says to him:

 (76) [Musa (Moses)] said: "If I ask you anything after this, keep me not in your company, you have received an excuse from me."

(If I ask you anything after this,) meaning, `if I object to anything else you do after this,'

(keep me not in your company, you have received an excuse from me.) `you have accepted my apology twice.' 

Ibn Jarir narrated from Ibn `Abbas that Ubayy bin Ka`b said: "Whenever the Prophet mentioned anyone, he would pray for himself first. One day he said:(May the mercy of Allah be upon us and upon Musa. If he had stayed with his companion he would have seen wonders, but he said, (`If I ask you anything after this, keep me not in your company, you have received an excuse from me.'))''

The Story of repairing the Wall Allah tells us that

 (77) Then they both proceeded, till, when they came to the people of a town, they asked them for food, but they refused to entertain them. Then they found therein a wall about to collapse and he (Khidr) set it up straight. [Musa (Moses)] said: If you had wished, surely, you could have taken wages for it!"

(they both proceeded) after the first two instances,

(till when they came to the people of a town,) Ibn Jarir narrated from Ibn Sirin that this was Al-Aylah. According to the Hadith;

(When they came there, the people of the town were mean.) i.e., miserly

(they asked them for food, but they refused to entertain them. Then they found therein a wall about to collapse and he (Khidr) set it up straight.) means, he fixed it so it was standing upright properly. We have already seen in the Hadith quoted above that he set it up with his own hands, supporting it until it was standing straight again, which is something extraordinary. At this point Musa said to him:

(If you had wished, surely you could have taken wages for it!) meaning, because they did not entertain us as guests, you should not have worked for them for free.

(78) (Khidr) said: "This is the parting between me and you, I will tell you the interpretation of (those) things over which you were unable to hold patience.

(He said: "This is the parting between you and I) meaning, because you said after the boy was killed that if you asked me anything after that, you would not accompany me any further. So this is the parting of the ways between me and you.

(I will tell you the interpretation) meaning explanation,

(of (those) things over which you were not able to be patient.)