Simple
translation:
And so the two went on until they
reached a town and asked the people of the town for some food; however they
refused them any hospitality. And they saw a wall that was on the point of
collapsing, and he rebuilt it.
(Moses) said: “Had you so wished, you could have obtained a reimbursement of
it (i.e., of that sum of money that you spent on it)?”
(18:77)
Explanatory
translation:
And so the two (travelers) went on (with their
journey) until they (eventually) reached a town and (proceeded
to) ask the people of the town for some food; however they (displayed
not even the most basic of all the characteristics of the religious way of life
by) refusing them any hospitality. And they (then) saw in that (town)
a wall that was on the point of collapsing, and (the sage) rebuilt
it (i.e., he met the cost of
rebuilding it) (whereupon Moses) commented: “Had you so wished, you
could (at least) have obtained a reimbursement of it (i.e., of that
sum of money that you spent on it)?”
Commentary:
Again, the comment contained within it
an implied question: Why have you not done that? This constituted yet another
violation of the prohibition.
Simple
translation:
He replied: “This is the parting of
ways between me and you. I shall inform you of the real meaning of all (those events concerning) which you
could not show patience.”
(18:78)
Explanatory
translation:
(The sage) replied: “This is the
parting of ways between me and you. (And now) I shall inform you of the
real meaning of all (those events which you witnessed) but could not
show patience and restrain yourself from commenting on them (negatively
despite the fact that I had prohibited you from making any comments).
Commentary:
Khidr (‘alaihi al-Salam) has here delivered extremely important guidance to
spiritual guides who live in the modern age. They must abandon efforts to teach
and to guide the internally blind who seek guidance and are incapable of
showing patience in respect of matters which are beyond their capacity to
comprehend (because of that internal blindness) and who yet persist in
disagreeing and challenging the guide. This is particularly true in respect of
disagreements in subjects which are directly connected to Dajjal such as
the Shirk and Riba of the modern age, the feminist revolution, and,
in particular, the spiritual quest (i.e., al-Ihsan or Tassawuf).
Simple
translation:
“As for that boat, it belonged to some
needy (boatmen)
who plied upon the sea - and I decided to damage it because approaching them
was a king who seized every boat by brute force.”
(18:79)
Explanatory
translation:
“As for that boat, it belonged to some
needy (boatmen)
who plied upon the sea - and I decided to damage it (and so make it
unserviceable) because (I knew that) approaching them was a (wicked)
king who (was bent on) seizing every boat by brute force.”
Commentary:
By damaging the boat Khidr
(‘alaihi
al-Salam) was actually doing the boatmen a
favor since the King would refrain from seizing a damaged boat, and they could
easily repair their boat after he was gone. Nabi Musa’s judgment
in this matter, as well as in respect of the other two events which now follow,
was based on external observation and was hence wrong because it lacked the
internal spiritual insight with which to penetrate the internal reality of the
event.
Simple
translation:
“And as for that youth, his parents
were believers, and we had every reason to fear that he would bring bitter
grief upon them because of overweening wickedness and disbelief:”
(18:80)
Explanatory
translation:
“And as for that youth, (although) his parents were (true)
believers we had every reason to fear that he would bring bitter grief upon
them (and possibly cause them to lose their faith) because of (his)
overweening wickedness and disbelief:”
Simple
translation:
“And we desired that their Lord-God would give
them in exchange (a son) better in purity (of conduct) than him
and with whom they could find affection.”
(18:81)
Explanatory
translation:
“(In getting rid of him and in thus
protecting the faith of his parents) we were, (in fact), doing so
with the hope that their Lord-God would give them in exchange (a son)
better in purity (of conduct) than him and with whom they could find (the
comfort of mutual) affection.”
Commentary:
External ‘appearance’ of the event was
completely different from its internal ‘reality’.
Simple
translation:
“And as for that wall, it belonged to
two orphan boys in the town, and beneath it was a treasure belonging to them. Now their father had been a
righteous man, and so thy Lord-God willed it that when they come of age they
should get their treasure by the grace of their Lord-God. “And I did not do
this of my own accord: this is the real meaning of all that you were unable to
bear with patience.”
(18:82)
Explanatory
translation:
“And as for that wall, it belonged to
two orphan boys (living)
in the town, and beneath it was (buried) a treasure belonging to them (by
right). Now their father had been a
righteous man, and so thy Lord-God willed it that (I should rebuild the
wall in order to protect the treasure from being exposed and discovered) so
that when they come of age they should get their treasure by the grace of their
Lord-God. “And I did not do (any of) this of my own accord: this is the
real meaning of all (those events) that you were unable to bear with
patience.”
Commentary:
Again external ‘appearance’ of the
event was completely different from its internal ‘reality’. Nabi Musa’s judgment
in this matter, as well as in the two other events which came before, was
based on external observation since he (temporarily) lacked the internal spiritual
insight with which to penetrate the internal ‘reality’ of the event. On all
three occasions his judgment was wrong.
Surah al-Kahf has here delivered the mother of all
warnings to those who live in the age of Dajjal, which is the modern
age, that external ‘appearance’ and internal ‘reality’ would be quite different
from each other in all matters wherein Dajjal attacks and tests mankind,
and those who make judgment without being able to penetrate the internal ‘reality’
of things would always be mistaken in their judgment. Those mistakes can
consign them in the hellfire.
The gentle reader must now recognize
the imperative of pursuing the Islamic spiritual quest which is known as al Ihsan
or Tasawwuf. It is the pursuit of this quest which eventually delivers
divine Nur (light) to the heart, thus permitting the believer to
penetrate the internal ‘reality’ of things when he ‘sees’ what otherwise cannot
be seen, ‘hears’ what otherwise cannot be heard, and ‘understands’ what
otherwise cannot be understood.
To Be Continued....
Surah Kahf Unveiling The End Time By Sheikh Imran Hosein
No comments:
Post a Comment