The Majesty of the Sincere Ones

The Majesty of the Sincere Ones

Personal Details:

• Author: Mohammad Reza Nekounam (b. 1327)
• Title: The Majesty of the Sincere Ones / Mohammad Reza Nekounam.
• Publisher: Isfahan: Sobhe Farda Publications, 1391 (2012).
• Physical Description: 172 pages; 20.5 × 14.5 cm.
• Series Title: Collection of Works; 114.
• ISBN: 978-600-6435-40-4.
• National Bibliography No.: 2629661.
• Library Classification (Dewey): 297.156.
• Note: The back cover contains the English title “Phase of Prophetic Mission.”
• Topic: Biography of Prophet Moses, Judaism, Quranic Stories.

Preface:

In this work, we aim to explore significant moments from the life and era of Prophet Moses (PBUH), a divinely chosen messenger, who is also recognized as a ruler. We focus solely on the information provided by the Quran, as it is the only divine source, rather than relying on historical or traditional narratives, which often contain distortions and inaccuracies. This is especially true for the writings altered by the Jews, who intentionally distorted the texts concerning Prophet Moses. These alterations have led to numerous myths and unfounded narratives, as well as the spread of Israelite tales that have become integrated into various sources.

The Jews, through the fabrication of Israelite tales, have made many false claims about this great prophet, even inventing the myth of Moses battling God, which culminated in his victory.

In this book, we present certain characteristics of Moses (PBUH) as depicted in the Quran, aiming to highlight his esteemed position and use the lessons from his life to provide insight and enlightenment, free from the embellishments and fabrications introduced by the Israelites. These forgeries sometimes even infiltrate the works of some Muslims and scholars, leading certain interpretations and academic books astray. One example of this distortion is the problematic chapter “Fassus al-Hikam” (The Wisdom Chapters), particularly the “Moses’ Chapter,” which has been criticized for its content.

Prophet Moses, due to the nature of the people he was sent to, was more concerned with worldly issues. His teachings started with simple concepts like “choice” and “lentils,” progressing to profound lessons like “you will never see Me” (7:143). His actions, from killing the Egyptian to forgetting the fish and not being patient with Khidr, show the complex spiritual journey he underwent.

The story of Moses involves a great deal of ignorance, oppression, rebellion, excuse-making, and deceit. He faced a people who doubted the unseen nature of their Lord, who had no understanding of God’s transcendence but could accept a golden calf because it could be seen and heard. This reflects the notion that faith and spirituality are tied to rationality. Those who accept faith with reason will not easily abandon it. An example of this can be found in the magicians of Pharaoh, who, through reasoning, embraced Moses’ religion, while the common Israelites, who did not seek understanding, turned to idolatry in Moses’ brief absence.

Moses’ miracles were mostly tangible and visible: his staff turning into a serpent, his radiant hand, and the splitting of the sea, contrasted with the more spiritual focus of Christ, who performed healing and revivification.

During Moses’ time, magic was widespread, so his miracles were designed to counteract the various forms of sorcery, with a variety of miracles to respond to every type of magic. Even Pharaoh’s magicians, upon witnessing just one of Moses’ miracles, recognized it as divine.

Moses was initially sent to Pharaoh for a direct confrontation, unlike earlier prophets who dealt with their communities as a whole. This sets Moses apart, signifying his direct struggle against the most powerful ruler of his time. Yet even then, his mission was not solely against Pharaoh but involved a broader community, as reflected in the Quranic verse: “We sent Moses with Our signs to Pharaoh and his people, but they followed Pharaoh’s orders, and Pharaoh’s command was not right” (Quran 43:51).

This direct engagement with Pharaoh, unlike earlier prophets’ broader missions, illustrates the unique nature of Moses’ role. It also highlights the importance of prophets like Moses and how they brought not just guidance, but were instrumental in counteracting the oppression and falsehoods of tyrannical rulers.

The Quran repeatedly recounts the story of Moses, not just to emphasize the importance of his teachings, but because the lessons of his life are crucial for societal and spiritual reform, especially among a community riddled with ignorance, idol worship, and hypocrisy. The repetition of his story underscores the importance of his teachings, which were designed to be internalized and reiterated until they became an inseparable part of the people’s hearts.

First Chapter: Childhood and Youth: The Sincere Messenger and His Majesty

In the Quran, Moses is described as one of the “mukhlasin” (those purified by God), individuals who have been freed from all worldly attachments and concerns. The concept of “mukhlis” is reserved for certain high-ranking prophets. Being “mukhlis” means that one has reached a state of purity and unity with God, unlike the “mukhlis,” who are still striving for this ultimate state. Among the great prophets, Moses holds a special status as a “glorious” (jalali) prophet, emphasizing his unwavering dedication to God’s cause.

The story of his birth and infancy is profoundly significant. God inspired Moses’ mother to breastfeed him and, when danger approached, to place him in a basket in the river, assuring her that He would return the child to her and make him one of the messengers.

The deep affection Moses’ mother felt for her son is illustrated in the Quran: “And the heart of Moses’ mother became empty, and if We had not fortified her heart, she would have disclosed his identity” (Quran 28:10). Despite the emotional turmoil of sending her child into the unknown, her faith in God’s promise gave her the strength to trust His plan.

The importance of Moses’ mother’s faith and submission to God’s will is clear. She demonstrated immense courage, relying solely on divine assurance and remaining steadfast in her belief that her child would be protected, even in the midst of great danger.

This verse indicates that the sister of Moses was in search of her brother, seeking any information or news about him. She asked people who came and went from that place, inquiring about the infant that had been taken to Pharaoh. Eventually, she suggested to one of the officials, “I can guide you to a family who can take care of him, breastfeed him, and raise him.” Thus, God led Moses back to his mother, causing her heart to be at peace and to rejoice, alleviating her sorrow. Moses returned to his mother, while Pharaoh’s palace had the most beautiful, strongest, and kindest wet-nurses at its disposal. This action not only brought comfort to the heart of a mother who had surrendered her child to God but also relieved her grief, knowing her son was now cherished in Pharaoh’s household.

The phrase “So cast him into the river” means to place him securely in the basket and let him float in the water without fear. Essentially, with full trust in God and the tender hands of a mother, she entrusted her child to God, and Moses’ mother performed this act with conviction, without fear of what was around her.

This verse conveys that one must possess such strength and courage that they can act decisively, without hesitation, even in the face of peril. God trained both Moses and his mother through this method, encouraging the mother of Moses to place her child in the river with full confidence that the child would be cared for by the Almighty. In this, God removes unnecessary excessive affection and prepares Moses to grow with strength, not through seclusion or passive prayer, but through involvement in life’s challenges, where only through real experience and responsibility can one attain true power.

Especially Iranians have grown accustomed to the practice of taarof, often indulging in unnecessary and insincere forms of politeness. When the daughters of Prophet Musa (peace be upon him) invite him to come and take his reward from their father, Musa, who had nothing and was in a foreign land, accompanied them without saying, “Please, it’s not necessary!”

The daughters, in their manner, walked with dignity and modesty, without looking around carelessly, displaying both shyness and composure.

When Musa (peace be upon him) reached the presence of Prophet Shu’ayb (peace be upon him), he recounted the story of his life, and Shu’ayb reassured him by saying, “Do not fear, for you have been saved from the group of wrongdoers.” One of the daughters of Shu’ayb shared a remarkable observation with her father, subtly praising the stranger and calling him strong and trustworthy. She suggested to her father: “O father, hire him as a worker, for the best person to hire is one who is strong and trustworthy.”

If this story had taken place in our time, one might wonder how this young woman dared to speak about a single young man to her elderly father, a man of distinguished position in society. Yet, her father, instead of reprimanding or scolding her, listens to her words and even agrees, hiring Musa. Their lives were lived in complete openness and freedom, devoid of any hypocrisy, deceit, or pretension.

Shu’ayb (peace be upon him), after this, proposes marriage to Musa on behalf of one of his daughters and sets the condition that Musa’s work as a shepherd would be considered the dowry. This shows that the dowry in marriage can be anything of value.

These verses do not indicate that Musa made a formal verbal or written agreement at this point. Thus, the concept of accepting a marriage proposal can also be understood as conditional. The delay in formalizing the contract, set for either eight or ten years, indicates that such contracts could be conditional, with the period of commitment becoming final once one of the conditions is met. Moreover, both the proposal and acceptance, whether verbal or actual, should occur without delay. For example, one cannot make a proposal today and accept it six months later.

The marriage contract of Prophet Musa with Shu’ayb’s daughter is concluded effortlessly, and Shu’ayb explicitly states that he has no intention of making this process difficult. However, in our contemporary society, Muslims have complicated such matters to the point that society is in turmoil, with sin and immorality sometimes being far easier to engage in than entering a lawful marriage.

In the story of Prophet Musa, everything transpired very simply: a straightforward marriage contract, immediate acceptance, and the silence of Musa. There were no witnesses required, and even if Musa had taken the hand of either daughter, she would have been his lawful wife without any further formalities, causing no hardship for anyone.

Another significant aspect of this story is the distinguished, yet gentle, nature of Prophet Musa, who, after ten years of shepherding for an elderly man who had married his daughter, learns to soften and temper his character.

In reality, Musa (peace be upon him), having acquired wisdom and knowledge at a young age, needed a mentor to help him mature, as those who reach their goals quickly often encounter difficulties along the way. Allah, recognizing this, sent the young Musa to Shu’ayb (peace be upon him) to help him gain more experience and wisdom, particularly in the areas of family life, shepherding, and the challenges of exile. This period of living in Madian and shepherding helped Musa settle down, as indicated by the verse that says, “When Musa completed the term and set off with his family, he saw a fire from the direction of the mount. He said to his family: ‘Stay here; indeed, I have seen a fire. Perhaps I can bring you a torch, or find at the fire some guidance.'” (Quran, 28:29).

It should be noted that in response to God, Prophet Moses speaks about the characteristics of his staff, and his response indicates that he does not know what event is going to happen. This reveals his position, as he says: “He said, ‘It is my staff; I lean on it, and with it, I bring down the leaves for my sheep, and I have other uses for it.” (1). From this response, it is evident that Moses had no prior understanding of what was going to occur.

After he throws the staff, which he had been accustomed to, and it transforms into a serpent, he is struck by fear. However, instead of God telling him not to be afraid, He instructs him to pick it up and not to fear: “He said, ‘Pick it up and do not fear; We will return it to its former state.’” (2). Normally, the phrase “Do not fear” would be used before the command “Pick it up”, since Moses would be able to pick it up only if he was not afraid. Yet, the order is reversed, which indicates that calmness comes only through action and correct behaviour, and it is through taking action that one overcomes fear.

General education should also be structured in such a way as to encourage each person to engage in work appropriate to their abilities, so that no one becomes fearful, lagging behind, or a burden to others.

In these verses, God commands Moses and Aaron to speak gently to Pharaoh: “Say to him a gentle word, perhaps he may remember or fear.” (3). This command is not due to fear of Pharaoh or to ensure the safety of these two great prophets, but rather because it is hoped that gentle speech might cause him to remember and potentially lead him to guidance. God does not give up on Pharaoh, holding out hope for his reform, which contrasts sharply with the prevalent culture of cursing and excommunication found among some self-proclaimed religious adherents. The path of such individuals only leads to the destruction and fragmentation of many in human communities.

In these verses, God addresses Moses and Aaron together using the dual form: “Go to Pharaoh.” However, in another verse, it says: “Go, you and your brother with My signs, and do not slacken in My remembrance.” (1). The difference in phrasing reflects that the signs Moses carried were distinct from those of Aaron. As both were prophets, revelations were sent to both, and therefore, the command for “Go” is separately stated. But in the previous verse, since both were going to Pharaoh and their tasks were similar, the dual form was used, and both Moses and Aaron are mentioned together.

Prophethood and the Miracle of Prophet Moses

In this encounter, God chooses Moses as a prophet and, in order to prove His divinity and Moses’ prophethood, He shows him a miracle. He commands him to throw his staff, which turns into a serpent. This miraculous event is terrifying, but God accompanies it with His mercy to help Moses control himself. God speaks directly to Moses, saying “I am Allah,” and grants him the power to perform miracles, though Moses initially fears his own miracle and turns away. When someone is afraid, they tend to retreat, and Moses was about to turn back. Fear is a conscious state, much like when something is thrown at one’s eyes and the eyes instinctively shut. To help Moses overcome his fear, God instructs him to place his hand into his garment, which will come out shining and free from any harm: “Put your hand into your bosom, and it will come out white without harm, and draw your arm close to you to calm your fear.” (2).

These two signs, the shining hand and the staff that becomes a serpent, serve as proof of Moses’ prophethood to Pharaoh and his people, who are described as wicked and rebellious.

God commands Moses to place his hand in his garment, where it will emerge shining. This action alleviates Moses’ fear, providing a lesson in the Quran about how to overcome fear through divine guidance and understanding. Psychologically, this verse offers valuable insight into overcoming fear. God gives Moses two signs to prove his prophethood: the staff turning into a serpent and the shining hand. Moses is then instructed to go to Pharaoh and his people to confront them.

In explaining the symbolic connection between Moses’ miracles and his personality as a great prophet, we see that the staff, an object representing authority, becomes a symbol of rebellion and disobedience when thrown on the ground. The staff, before it is thrown, signifies firmness and strength. Just as the staff is used for support and does not break, it reflects the hardness and resilience of the heart in rebellion. This is similar to how sin causes the heart to become hard and stubborn.

The staff of Moses, when cast down, transforms into a snake, described as a “hissing serpent” that moves quickly. The term “hissing” refers not just to its liveliness but also to its dangerous and swift nature. A serpent represents death, as its vitality allows it to kill. This symbolism of the serpent, full of life and capable of death, mirrors the qualities of disobedience and rebellion, which are represented in Moses’ miracles. The miraculous transformation of the staff into a serpent aligns with Moses’ profound authority and his role as a divine leader.

Invitation to Pharaoh

God commands Moses to go to Pharaoh and invite him to monotheism. However, Moses expresses his fear due to the murder he had committed in his youth: “He said, ‘My Lord, I killed one of them, and I fear they will kill me.’” (1). Moses then suggests that his brother Aaron be sent to assist him, as Aaron is more eloquent in speech: “My brother Aaron is more eloquent than I, so send him with me as a helper to confirm me. Indeed, I fear they will deny me.” (2).

God agrees to Moses’ request and assures him that He will strengthen him with his brother Aaron, providing both with the power to overcome Pharaoh’s resistance: “We will strengthen your arm with your brother, and We will give you both authority so they will not reach you. You and those who follow you will be the victors.” (3).

Moses, knowing that Pharaoh had raised him as a child and had a strong personal bond with him, feared speaking confidently to him. He asked God for Aaron’s assistance, not because he had a speech impediment, but because he felt incapable of confronting Pharaoh as an adopted son. Though Pharaoh had loved Moses and raised him, he later challenged Moses’ divine mission. God accepts Moses’ request and reassures him of their success and victory.

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Moses replied, “Is it a favour that you enslaved the Children of Israel? Is this a blessing that you now boast about?” Pharaoh asked: “Who is the Lord of the worlds?” Moses replied: “The Lord of the heavens and the earth and everything in between, if you have faith.” Pharaoh turned to those around him and said, “Do you not hear what he says?!” Moses continued, “He is your Lord and the Lord of your forefathers.” Pharaoh said, “Indeed, this messenger who has been sent to you is clearly mad.” Moses said, “The Lord of the East and the West, and everything in between, if you reflect.” Pharaoh responded, “If you choose a god other than me, I will certainly have you thrown into prison.” Moses replied, “Even if I bring you something clear?” Pharaoh retorted, “If you are truthful, then bring it forward.” Moses threw down his staff, and suddenly it became a serpent. He then pulled out his hand, and it appeared shining white to the onlookers. Pharaoh turned to his assembly and said: “Indeed, this is a very knowledgeable sorcerer.”

In understanding the meaning of these verses, it must be noted that Pharaoh considered himself both a god and the god of gods, believing there was a god for every aspect of existence, and for each he appointed a divine ruler. This is why he was one of the polytheists. He believed in numerous gods and considered the greatest of them all to be the god of gods. Therefore, when Moses stated that he was chosen by God as a prophet, Pharaoh asked, “Which god?” Moses’ answer was neither understood nor accepted by Pharaoh because it did not fit within his framework of gods. Pharaoh believed in gods that could be worshipped and seen, while Moses spoke of a god that could not be seen and was, to Pharaoh, intangible.

Pharaoh’s response to Moses’ declaration demonstrates a philosophical and intellectual stance. Pharaoh was not a weak person but a ruler of strength. He was trying to challenge Moses by questioning the nature of God and his own divine power. Moses’ answer, “The Lord of the heavens and the earth and everything in between,” was meant to challenge Pharaoh’s limited understanding of divinity. For Pharaoh, such an invisible God could not be worshipped, and his statement questioned the very idea of a transcendent God.

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Moses shows his divine majesty and responds to Pharaoh’s insults with gentleness. He reiterates, “The Lord of the East and the West, and everything in between, if you reflect.” Pharaoh again calls Moses mad, but Moses insists that only one God exists, urging Pharaoh to reason and accept the reality that such a God is present. Pharaoh finally says, “If you continue to insist on worshipping this God, I will throw you into prison, for I am the visible and worshipped God. You speak of a god whom we cannot see, and I alone am the God of the people.”

This is a reference to the verse in Surah An-Naziat: “Go to Pharaoh, for he has exceeded all bounds. Say to him, ‘Will you purify yourself? And that I guide you to your Lord so that you may fear Him?'” (79:17-19). Pharaoh’s arrogance and refusal to accept Moses’ message led him to assert his self-proclaimed divinity.

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Pharaoh, seeing Moses’ persistent challenge, decides to call for a contest of sorcery, hoping to defeat Moses’ divine power through his own magicians. He calls together all the magicians and promises them great rewards if they succeed. The magicians, seeing Pharaoh’s growing desperation, request a reward, recognizing the potential shift of power. Pharaoh, now weakened, offers them positions of honour in his court. However, Moses does not react to these offers and remains focused solely on God, unshaken by Pharaoh’s threats.

The magicians, understanding the difference between real miracles and mere magic, believe in the power of God and declare their faith in the Lord of Moses and Aaron. Despite Pharaoh’s threats to punish them, they remain steadfast, declaring, “We will never prefer you over the clear signs that have come to us, and the One who created us. So decree whatever you will, for it is only this worldly life that you control. We have believed in our Lord so that He may forgive us our sins and the sorcery you forced us to do. God is better and everlasting.”

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Pharaoh, upon seeing that the magicians had embraced Moses’ faith, resorts to slander, claiming that they were plotting with Moses to overthrow him. This is a common tactic in politics, where those in power use smear campaigns to discredit their opponents. Pharaoh, unable to counter Moses’ miracles directly, turns to accusing him of sorcery, to stir suspicion among the people: “He is a learned sorcerer.” His policy was to manipulate public perception by labeling his opponents as deceivers, thereby shifting blame and diverting attention from his own failures.

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Pharaoh’s arrogance becomes even more evident as he mocks the idea that Moses’ miracles are divine. He continues to accuse Moses and the magicians of using sorcery to overthrow his regime and claims that only he is worthy of worship. His attempts to diminish Moses’ status and divert attention from the truth reveal the manipulation that often accompanies political power. As the magicians stand firm in their belief in the God of Moses, Pharaoh resorts to threats of violence, yet the magicians, now fully convinced of the truth, reject his power and remain faithful to God.

Through these verses, we can see Pharaoh’s progression from arrogance to desperation. He tried to maintain his authority by manipulating the people and accusing Moses and the magicians of treachery, but ultimately, it is the faith of the magicians and Moses that prevails.

They will come in, for you are to me as Aaron and his followers were to Moses, while they are like the calf and its worshippers. Indeed, when Moses appointed Aaron as his successor over the Children of Israel, he commanded him thus: If they go astray and find supporters, he should fight and strive against them, but if he does not find any supporters, he should withdraw from them and preserve his own life, not wasting it in vain, and avoid causing division among the Children of Israel.

The Children of Israel were a people with a tendency towards idolatry, unable to accept a God who had no physical form, who could not be seen with the eye or sensed through bodily faculties. Therefore, when they saw a calf that made a sound, and were incited by the Samiri, a man driven by the desire for fame, they immediately considered the calf to be a suitable god. It is no wonder that in this world, stones, dirt, idols, bulls, and calves become gods, while Moses and Aaron, in their prophethood, remain idle among the people. They might accept any bull or calf as a god, but they would not accept Moses and Aaron as prophets, and this is because they speak of the truth and embody it, whereas these people speak of themselves. Hence, the prophets have always led people by form and image, otherwise, there would have been no faith or religion at all. Had the Almighty not made the guidance of people and the propagation of religion through prophets a reality, and had He not made His own presence known through the qibla, the Kaaba, and the Black Stone, no knowledge of the truth or adherence to it would have been found, except in a few of God’s saints.

The story of the Samiri’s deception is narrated in one of the hadiths of Bihar al-Anwar:

“Ibn Abbas said: ‘Aaron kindled a fire and commanded them to throw it into it. The Samiri threw a handful of it into the fire and said: “Be a calf with a sound,” and so it became. It is said that the one who told the Children of Israel that the spoils were not lawful for them was the Samiri. They believed him and gave the spoils to him. The Samiri crafted a calf from the spoils in three days. He threw a handful from the Prophet’s footprint into it, and it came to life and made a sound.’”

Al-Sudi reports: “The calf mooed and walked. When the Samiri presented the calf, adorned with jewels, he said: ‘This is your god and the god of Moses, who has gone astray.'”

In some narrations, it is reported that when the Samiri threw the handful into the calf, it gave rise to sound and became fleshed and blooded. It is said that Satan entered into the calf, and it mooed and walked. Some say that the Samiri placed the back of the calf near a wall, dug a hole in the ground, and placed a person inside. He then made this person blow into the calf’s rear, and it mooed. Thus, he deceived the ignorant, saying that Moses had gone astray and that the calf had appeared to show that God was capable of speaking directly to them as He had spoken to Moses from the tree. They were deceived, except for twelve thousand who remained faithful, while six hundred thousand were with Aaron. When Moses returned and approached them, he heard the clamor around the calf, as people danced and circled it. He did not inform his seventy companions of the calf’s story, which had been revealed to him by his Lord.”

Ibn Abbas says: “Aaron kindled a fire and commanded the people to cast the calf into it. The Samiri threw his handful into it and commanded the calf to moo, and it did. It is said that the one who forbade the spoils was the Samiri, and the people followed him. They then gave the spoils to him, and in three days he shaped the calf. After throwing the handful, it began to moo.”

In this story, it is evident that Aaron, who was a prophet of beauty and gentleness, was not heeded by the people when he asked them to abandon the worship of the calf. They said they would not abandon their worship until Moses returned. However, Moses, unlike his brother Aaron, was a prophet of majesty and at times acted harshly, which led people to obey him more than Aaron. Even someone like the Samiri, who performed magic or trickery to make the calf moo, was more readily accepted by the people than Aaron, who refrained from performing such acts and relied solely on advice—a type of advice that they were unwilling to hear.

When Moses returned from Mount Sinai and saw the apostasy of his people, he angrily went to Aaron to reprimand him over the Samiri’s incident. As the Quran narrates it from Aaron’s perspective: “He said, ‘O son of my mother, do not seize me by my beard or my head. I feared you would say, ‘You caused division among the Children of Israel and did not observe my words.’” (Quran, Ta-Ha, 94)

This statement reveals that Aaron kept his hair and beard long and had a pleasant appearance. The interesting aspect of this exchange is that Moses did not reproach the people but instead chastised his brother. This incident reflects a sociological principle that for a system to endure, it must first hold influential individuals accountable. It should not be the weak and poor who are constantly pursued for their shortcomings, while those with power and status are not similarly held accountable.

When Moses confronted the Samiri, he allowed the people to interact with him but confined the Samiri in captivity, as the one who had led the people astray. This judgment is an example of justice; Moses did not forbid people from interacting with the Samiri, but he did command the Samiri to have no connection with them, since it was the Samiri who had misled them. In many religious texts or sermons, people are disrespected, but we must always show respect to people and not consider them to be inherently sinful or evil. It is those in authority who lead people astray, while the people are merely ordinary servants of God.

Through Moses’ treatment of Aaron, he showed his gentle nature and, in a compassionate manner, said: “O son of my mother, do not seize me,” invoking a sense of brotherly affection, knowing that Moses was angry and his zeal for religion had overwhelmed him. Aaron’s use of this term aimed to soften Moses’ anger, appealing to a familial bond. Moses and Aaron shared the same mother and father, so this appeal was a way to invoke mercy and avoid further conflict.

The lesson is that true leadership involves fair judgment and understanding of circumstances, not rushing to punish, but seeking to guide people with wisdom and compassion.

1. Yusuf / 76.

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The difficulty of the journey halfway.

As mentioned earlier in this verse: “And when Moses said to his servant, ‘I will not cease until I reach the junction of the two seas or I spend years traveling'” (18:60). Prophet Moses said to his companion, Joshua son of Nun, who was his companion and companion in this journey: “I will never stop seeking until I reach the junction of the two seas, even if it takes many years, and I spend a lifetime on this path.”

This verse clearly indicates that Prophet Moses had a very strong and passionate resolve to continue his journey. He relied on his own willpower, without any knowledge of the outcome or the true nature of the journey, nor did he rely on God’s assistance or pray for strength and the ability to carry on. He did not place his trust in God’s help, which would have been a more appropriate course of action.

As a result of this strong will, he eventually became weary and encountered difficulties along the way: “So they retraced their steps in confusion” (18:62). They both found themselves stranded on the road, despite their firm decision to continue, overwhelmed by confusion and anxiety. Then, unexpectedly, they encountered the figure of Khidr. The description of this meeting is given in the verse: “And they found a servant from Our servants” (18:65). When Moses followed this difficult path, feeling exhausted and severely hungry, and then saw Khidr, he realized that this was another trial similar to his escape from Pharaoh, his journey to Prophet Shu’ayb, and his time on Mount Sinai, among other challenges.

In this encounter with Khidr, Moses witnesses three hidden acts performed by one of the unseen saints, figures who are always responsible for managing the affairs of the mundane world. These figures seek permission from Imam Ali, peace be upon him, for any action they take. Khidr is one of the inner saints, and Moses is one of the outward prophets. The inner saints do not take orders from anyone, as Khidr himself only follows the commands of Imam Ali and receives direct orders from him. As someone tasked with the inner workings of the world, Khidr always acts according to his mission and never submits to Moses, Jesus, or any other prophet, except the Prophet Muhammad (peace and blessings be upon him). Thus, Khidr never submits to Moses, just as Moses cannot follow him.

The three actions performed by Khidr, mentioned in the verses, were completely contrary to the outward teachings of Moses’ Sharia. Despite Moses being assigned to follow Khidr, he could not tolerate these actions, as they contradicted the external laws of his own religion. His divine zeal led him to protest, an objection which was rightful and appropriate since Moses was bound by the outward laws, not the hidden ones.

Khidr accepted a disciple, a young man with a short journey, and managed to lead him to his destination.

(1) 18:60

(2) 18:62

(3) 18:65

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As mentioned earlier, accessing the hidden saints and entering the realm of divine authority is very difficult and challenging. This is evident in how Moses, despite being a mighty prophet with many miracles and divine signs, faced tremendous difficulties in reaching Khidr — his spiritual guide. Moses, who initially had a firm will and proclaimed, “I will not cease until I reach the junction of the two seas or I spend years traveling” (18:60), eventually became exhausted on his journey and was faced with numerous hardships, as reflected in the verse: “Indeed, we have found much hardship on this journey” (18:62). Moses’ exhaustion led him to feel lost and perplexed, yet this was all part of the divine trial.

Moses, who had begun the journey with strong resolve, now found himself on the verge of giving up. But when he encountered Khidr, he was reminded that all these trials — such as his escape from Pharaoh and his journey to Sinai — were all part of divine tests.

The journey of inner perfection, as experienced by Moses, shows the struggle even for great prophets to attain higher spiritual states. It suggests that reaching the innermost spiritual realms requires a humbling acknowledgment of one’s own limitations. The reality of such spiritual achievements can only be accessed by those who are granted divine insight and favor.

In this sense, the journey of Moses and his encounter with Khidr serves as a profound lesson on patience, submission, and the acceptance of divine will, even when it challenges one’s understanding of outward religious laws and actions.

Although Prophet Moses (PBUH) had been commanded by Allah to follow Prophet Khidr (PBUH) and had himself suggested to Khidr that he follow him, initially he did not accept the proposal. He reasoned by saying: “How can you bear with something of which you have no knowledge?” (18:69). Prophet Moses (PBUH) replied: “You will find me, if Allah wills, patient, and I will not disobey you in any matter.” (18:70). Khidr, however, placed a condition: Moses should not question him until he had explained the reasons for his actions. Nevertheless, Moses, unable to suppress his inquisitiveness, would preemptively ask questions or even express objections. He referred to actions as “imra” (something improper) and “nukra” (something wrong) before allowing Khidr to explain his reasons. This attitude reflects Moses’ zeal to defend the apparent Shariah and his belief in upholding the external law without consideration of the deeper, hidden wisdom, thus failing to practice patience and forbearance.

Prophet Khidr, who possesses knowledge of the inner truths of things, does not have the same limitations as Prophet Moses. In contrast, the two realms—the external and the internal—are not always aligned. When Moses became aware of this condition, he apologised and said: “Do not blame me for forgetting” (18:73). Later, he promised: “If I ask you about anything after this, do not keep me as a companion” (18:76). This signifies the profound transformations within Moses, and Khidr, despite the difficulty of the situation, had Moses’ spiritual growth in mind, guiding him towards a deeper understanding. Ultimately, the outcome is the enlightenment of Moses, who learns that there are hidden realities beyond the apparent world, and that the outward form is not the ultimate truth. There is a divine reality that governs both the visible and the unseen, which engages all beings and manifests in all actions and existence.

However, how is it that a prophet like Moses, a man of resolute will, could not endure the actions of Khidr, one of the saints of the unseen? The answer lies in understanding that the levels of excellence and spiritual ranks found in both Khidr and Moses (and other divine figures) are manifestations of the external and internal aspects of existence. Each individual possesses unique spiritual gifts, and these gifts can be compared and contrasted, revealing different aspects of superiority.

Moses was a prophet of high rank, bearing the responsibilities of the Shariah, as well as titles such as “one of great resolve” (Ulul Azm), and was endowed with miraculous signs like the staff and the hand that turned white. Khidr, however, represented the saints who understood the deeper meanings of the unseen, dealing with aspects of the hidden world. Just as every being has its own specific position and level, the supreme levels of excellence are seen in the Imams of the Ahl al-Bayt (peace be upon them), Lady Fatimah (peace be upon her), and foremost, the Prophet Muhammad (PBUH) and Amir al-Mu’minin Ali (PBUH). These figures are considered the pinnacle of human perfection, and all other divine figures and prophets are understood as reflections of their perfection. As Imam Ali (PBUH) himself states: “If the veil were lifted, I would not gain any more certainty,” meaning that the Prophet Muhammad (PBUH) and Imam Ali (PBUH) already possess the ultimate certainty and awareness, and there is no veil of doubt left for them.

Given these explanations, the question arises: What is the spiritual and intellectual rank of Khidr and Moses, in relation to their closeness to Allah and their level of knowledge and proximity to the Divine?

The fundamental cause of all perfection and spiritual rank in both Khidr and Moses (as well as all other divine figures and beings in different realms) is the recognition and understanding of God. The closer a person is to Allah, the greater their knowledge and capacity to manifest both external and internal perfection. The nature and extent of the excellence in these two figures can be understood by examining their encounters with the Divine, and their recognition of the Oneness (Tawhid) of God.

Khidr’s spiritual insight and knowledge of the unseen led him to surpass Moses in certain respects, to the extent that Moses, despite being a prophet of immense authority, was instructed to follow Khidr in order to grow and understand the deeper wisdom behind the apparent actions.

Although both Khidr and Moses, like all the prophets and saints, are free from error, sin, and imperfection, each of them possesses a specific spiritual status. Moses, despite his extraordinary spiritual capacity, was still limited in certain respects—particularly in relation to understanding the hidden realities of the Divine. This is evident when God tells Moses: “You cannot bear with me patiently” (7:143), referring to his inability to fully grasp the hidden wisdom of God’s actions as demonstrated by Khidr.

While Moses desired to see God directly and longed for the moment of divine proximity, his capacity to do so was limited by the state of existence in which he found himself. The gap between the level of Moses’ understanding and that of Khidr is immense, and Moses needed to follow Khidr to achieve a higher level of comprehension. Thus, despite Moses’ greatness and the miracles he had witnessed, he was still in need of spiritual education from someone like Khidr, who possessed a higher level of knowledge and perception.

Khidr, when explaining his actions, consistently attributed everything to Allah’s will and the hidden wisdom of the Divine. He stated: “I did not do this of my own accord, but it was the command of my Lord” (18:82). This signifies that all actions, whether apparent or hidden, ultimately stem from the will of God. It is through this lens of absolute submission to God’s will that Khidr teaches Moses that the pursuit of hidden knowledge and the understanding of the inner realities of existence are possible only through direct divine insight and inspiration.

Despite Moses’ struggle to comprehend Khidr’s actions, the latter was, in fact, guiding him towards an essential realisation: spiritual growth is a process that requires both external effort and an inner understanding of the divine will. Khidr’s role was to help Moses transcend the limitations of external perceptions and move towards a deeper, more complete understanding of the world and the Divine.

Thus, Khidr did not abandon Moses or leave him to struggle in vain. Instead, he was guiding Moses through a journey of spiritual growth, which culminated in Moses gaining a more profound understanding of the divine wisdom behind seemingly inexplicable events. The parting words of Khidr, “This is the parting between me and you” (18:82), signify that Moses had attained the necessary spiritual knowledge and insight to return to his mission as a prophet. His journey with Khidr had led him to a deeper understanding of the divine plan, and now he was ready to continue his work in guiding others.

The question then arises: Can a saint or a person with deep knowledge of the unseen disregard the apparent, external laws of the world in order to enact their understanding of the Divine? This leads to a broader theological and philosophical inquiry: Can one act on hidden knowledge without considering the outward, natural, or legal frameworks that govern society and human life?

In response, it must be said that the story of Moses and Khidr does not suggest that spiritual knowledge can be pursued without regard for the external order of the world. Rather, it teaches that the pursuit of higher knowledge and understanding of the divine requires balance—recognising both the external and internal dimensions of existence and acting in accordance with both the outward law and the hidden wisdom of God. The process of spiritual growth and understanding is not about abandoning the external laws but rather realising their deeper meaning and purpose in the greater divine plan.

In response to this question, it can be said that, in general, the divine saints can be divided into two categories: One group, such as the Prophets and the infallible Imams (peace be upon them), who are outwardly tasked with upholding the Shariah and maintaining the system of the mundane world. Despite possessing spiritual power and a deep, hidden knowledge, their efforts are focused on the external world, and they resort to miracles and divine interventions only in critical situations when necessary.

These individuals are entrusted with the outward aspects of affairs and issue judgments based on outward appearances. Although they have access to the unseen, they base their actions on the outward reality for both themselves and others, as their divine responsibility and role in guidance necessitate this approach.

The second group consists of those who do not have a visible role or position and are placed among the guardians of the hidden realm and the administrators of the unseen world.

These individuals can manifest inner rulings and spiritual actions appropriate to their rank and position. Although in many cases they consider the outward appearance of matters, it is the inner reality that governs them.

The divine saints and the administrators of hidden affairs act in accordance with the inner wisdom of Allah, and each, depending on their proximity to the Divine, engages in actions suitable for their status and the needs of the people. At times, they might protect someone from harm, grant strength to the weak, or bring blessings to an individual. Other times, they might guide someone toward a certain spiritual or material realization or remove suffering from their lives.

A tyrant might, in secret, be struck by the hand of a divine saint, or might fall to the ground or unknowingly meet their demise, just as the divine intervention of a saint could bring about a positive result for someone else.

The “rod of God,” which is said to be soundless, is wielded by these divine figures, and they direct it wherever they see fit, transforming matters to the benefit of others.

Just as visible events have visible causes and circumstances, the mechanisms governing the different realms of existence work independently and in specific ways. Hidden realities and events in the unseen world never cease to unfold and continue their course.

Sometimes, Allah, through the inner workings of the unseen, bestows His grace or causes a hidden event to occur, bringing either sweetness or bitterness without the individuals involved realizing it. At other times, for the purpose of guidance or affection, the hand of the unseen is made apparent to the people, visibly affecting them.

Each of these administrators of the unseen is engaged in their own specific task, and in different places and circumstances, they are active. A saint might appear in the ocean, another might assist someone in the desert, and another might enlighten someone’s heart. A tyrant’s lamp might be extinguished through the sighs of the oppressed, or a person might be given peace and calm, while another might be startled into awareness. A saint might offer advice in a dream or a waking moment, guiding someone to wisdom, while another might remove someone’s faculties, leaving them blind and deaf, casting them into trials and humbling them.

Prophet Khidr belongs to the second group of divine saints, whose rulings and actions in the hidden realm take precedence. In contrast, Prophet Moses belongs to the first group of prophets, who are primarily engaged with the outward, visible world.

Prophet Khidr is constantly engaged in some task or another, and during his spiritual journey, Moses encounters these events, which serve not only as a lesson for him but also as part of Khidr’s mission. In fact, Khidr’s actions, while fulfilling his own divine task, also serve as a means of guiding Moses, as he is both a teacher and a spiritual mentor. This is not a case of Khidr acting in isolation, but rather that Moses, in his presence, is being shaped and guided through these very events. Thus, it should not be assumed that Khidr was idle, merely waiting for the right moment to act.

The story of Moses and Khidr also contains another important aspect, which is the relationship between the lover (the seeker) and the beloved (the one who guides). The seeker of divine truth should never forget that the beloved is the strong and capable guide along the divine path. Everything the beloved (the spiritual guide) does for the seeker is for their ultimate benefit, and whatever is conveyed to the seeker through actions or words—whether directly or indirectly—should be accepted with the intellect, and the seeker must continue on the path with patience, even when they cannot endure everything the beloved requires.

Lovers and the beloved differ immensely, from the earth to the deepest heavens. The lover journeys towards the Divine, while the beloved, who is already in close proximity to the Divine, comes towards creation. Some of the beloved ones complete their ascent and do not return from the station they have reached, while some lovers, after their ascent, are able to descend again to guide others towards the Divine. Most of the prophets belong to this latter group.

The story of Moses and Khidr should be considered as the perfect example of the spiritual connection between teacher and disciple. Despite Moses being one of the most resolute prophets of the Children of Israel, he never considered himself independent of divine guidance. Thus, when he was commanded by Allah to seek out someone who could teach him knowledge that he lacked, he wholeheartedly accepted the mission and eagerly set out, saying: “I will not give up until I reach the meeting of the two seas, or I will spend years in search of it” (18:60).

In the next verse, two key qualities of the divine teacher are highlighted: one is the servanthood of Allah, signifying his state of annihilation in the Divine and the continuity of Allah’s existence through him, and the second is that Khidr’s knowledge is divine, not of his own invention, nor a product of personal desires, and it is free from any satanic deviations.

These verses indicate that following and not opposing a divinely inspired teacher is one of the essential conditions of the spiritual journey. A seeker of the Divine Truth must inevitably follow the guidance of the divinely-inspired teacher, exhibiting patience and perseverance based on the wisdom and high purposes of Allah. The actions of the divine saints are always in accordance with Allah’s will and never take place without divine permission or for any reason other than the highest good. For example, the killing of the youth by the learned figure who accompanied Moses was carried out in line with Allah’s higher purpose, which was to replace him with a child who would eventually become the source of seventy prophets.

Faith in the hidden figures and the administrators of the unseen removes despair from the believer. Whenever the believer encounters a dead end, they turn to these saints, hoping that they will offer help. These hidden figures, through their direct connection to the Divine Names of Allah, possess the ability to influence the world in unseen ways. The divine names they manifest are not tied to external causes, and they operate with a form of power that transcends the ordinary cause-and-effect laws of the world.

Khidr, as one of these hidden figures, always remains active in guiding creation and managing affairs through the unseen. He is the manifestation of the divine key to the unseen (Miftah al-Ghayb), following Allah’s commands without deviation. However, someone bound by the outward law, like Prophet Moses, is constrained by the visible world and cannot directly access these hidden dimensions without divine instruction. Moses, as a prophet of the outward law, could not intervene in the hidden world, even though he was able to perceive some of its workings.

Finally, it is important to note that the separation between these two divine figures, Moses and Khidr, was done in a peaceful and harmonious manner, without the slightest discord between them. Their separation reflects their noble character and their ultimate divine purpose.

In this encounter, Khidr first tells Moses that he lacks the ability to accompany him and that he will not be able to bear the trials of this journey. However, this was not a statement of disagreement but rather an acknowledgment that Moses, bound by his role and the outward law, had limitations. Nonetheless, Moses agreed to refrain from opposing Khidr, and he remained patient and obedient, even though he did not fully understand the reasons for Khidr’s actions. Despite his lack of full comprehension, Moses did not obstruct Khidr’s work. In the end, both Moses and Khidr, with no ill will toward one another, parted ways in peace, symbolizing their mutual respect and the divine wisdom that guided them both.