Jalees Ahmad, Al Hakam
Mosesas, also known as Kalimullah, was a great prophet, recognised for leading his people out of Egypt and receiving God’s laws. Given their similarities, Mosesas and Muhammadsa share a closer relationship than other prophets. However, this article will not delve into that, but will focus on, as the title suggests, Moses’ isra, or spiritual journey. And thus, we shall go through the journey of Mosesas who parted the sea (26:63), with Allah’s permission, to when he desired to go to the place where the two seas meet (18:61). This article draws extensively from Tafsir-e-Kabir, which is based on the Quranic exegesis of Hazrat Musleh-e-Maudra.
The spiritual journey of Mosesas is described in great detail in Surah al-Kahf. It is also alluded to in Surah al-Sajdah:
“And We did give Moses the Book – be not therefore in doubt as to the meeting with Him – and We made it a guidance for the children of Israel.” (32:24)
In light of this spiritual journey, Hazrat Musleh-e-Maudra, in his commentary, has shared his personal view. He states that the circumstances during the time of the Prophet Muhammadsa were revealed to Prophet Mosesas in a spiritual vision. During the time when Prophet Mosesas was on Mount Sinai and was informed about the coming of a great Prophet after him (Deuteronomy, 18:18), he desired to know what kind of divine manifestation would appear upon that Prophet. (Tafsir-e-Kabir [2023], Vol. 6, p. 556)
Moses and his ‘young companion’ Jesus
“And remember the time when Moses said to his young companion, ‘I will not stop until I reach the junction of the two seas, or I will journey on for ages.’” (18:61)
The account begins with Mosesas setting out on a journey with his “young companion”. Regarding this companion, commentators have stated that it was Yusha i.e. Joshua son of Nun. However, since this was a spiritual journey, it appears it is more fitting to apply more to Jesusas. (Five Volume Commentary, Ch.18: V.61)
Moses, determined to reach a place the Holy Quran calls “the junction of the two seas,” told Jesusas, he would not stop even if he had to “journey on for ages.” (18:61) This showed how important this journey was to Mosesas.
The phrase “the junction of the two seas” is noteworthy. Hazrat Msuleh-e-Maudra commented that historically, there are three main places where two seas meet near Moses’as residence:
Bab-el-Mandeb (where the Red Sea and the Indian Sea meet), Dardanelles (where the Mediterranean Sea and the Sea of Marmara meet), and Bahrain (where the Persian Gulf meets the Arabian Sea). These locations were distant from Moses’as area, though metaphorically, they refer to the time when the mission of Prophet Mosesas ends and that of the Prophet mentioned in Deuteronomy 18:18, Muhammadsa, begins. (Tafsir-e-Kabir [2023], Vol. 6, p. 559)
Forgetting their fish and the meeting of the two seas
After travelling for some time, “they reached the place where the two seas met, they forgot their fish, and it made its way into the sea going away swiftly. (18:62)
It is explained that in dreams, a fish can occasionally represent sites of worship where good and righteous people assemble. So, when the Quran says, “they forgot their fish” at the place where the two seas met, it has a deeper meaning. It refers to a time in history when the teachings of Moses (Judaism) ended, and the teachings of Islam began. At that moment, righteousness, the pure way of worship and good deeds, left the followers of Mosesas and Jesusas and became a special feature of the Muslims. (Five Volume Commentary, Ch.18: V.62)
The verse also tells us that Islam didn’t split away from earlier teachings, but instead continued what started with Mosesas. The idea of the “two seas meeting” is not about geography in Moses’as time; it is a symbol for the meeting of two major religious paths. (Ibid.) Thus, Hazrat Musleh-e-Maudra explained that this holds a deep symbolic meaning. The fish is interpreted as a sign of the divine mission, and its disappearance signals the transition from the older prophetic period to the new one. This can be comprehended as the closure of the era of Moses’as followers and the opening of the followers of Muhmmadsa, where the true spiritual message continues. (Tafsir-e-Kabir [2023], Vol. 6, p. 559)
‘Bring us our morning meal’
When they continued their journey and “when they had gone further,” Moses said to his young companion: “‘Bring us our morning meal.’” (18:63) and expressed exhaustion on account of this journey.
In the Five Volume Commentary, it is explained that in dreams, asking for breakfast means feeling fatigued or worn out. This verse, within the context of Moses’as spiritual journey, signifies that when the Holy Prophetsa appeared, the Jews and Christians failed to recognise and accept him. They persisted in following their own ways, not realising their time was up. After a long time, feeling tired and confused, they would start to wonder if the promised Prophet (Deuteronomy, 18:18) had already come and they had missed recognising him. In the verse, Mosesas represents the Jews, and the young man, Jesusas, stands for the Christians. (Tafsir-e-Kabir [2023], Vol. 6, p. 553) Mosesas and his companion journeyed until they met a wise servant of Allah, also referred to as Al-Khidr in the books of Ahadith.
The Quran describes Al-Khidr as “one of Our servants upon whom We had bestowed Our mercy, and whom We had taught knowledge from Ourself.” (18:66)
Who is meant by ‘one of Our servants’
Within the books of Tafsir and ahadith, “Our servant” is referred to as Al-Khidr. (Tanwir al-Miqbas min Tafsir Ibn Abbas, Ch.18: V.65) Sufis emphasise that the station of “Abd” is the highest rank, and that no one but the Holy Prophetsa has reached its perfect fulfilment. (Tafsir-e-Kabir [2023], Vol. 6, p. 566)
According to Hazrat Khalifatul Masih Ira, the term “one of Our servants” refers to our master, the Holy Prophet Muhammadsa. This person was the one whom Mosesas went to in order to learn lessons from during his journey. Hazrat Musleh-e-Maudra also expressed that he too came to believe that it was indeed the Holy Prophet Muhammadsa whom Prophet Mosesas saw. (Ibid. p. 565)
Thus, Al-Khidr represents a spiritual teacher who possesses divine insight. The Holy Quran often calls Prophet Muhammadsa “God’s servant”, which is the highest spiritual rank. The servant is described as having God’s mercy, and Prophet Muhammadsa is called “a mercy” to all of mankind as stated in the Quran. The servant is said to have special knowledge from God, which the Holy Quran confirms Muhammadsa received in great amounts. (Five Volume Commentary, Ch.18: V.66)
Moses follows Al-Khidr
Mosesas, who was himself a great prophet, asked the servant: “‘May I follow thee on condition that thou teach me of the guidance which thou hast been taught?’” The servant warned Mosesas, he would not be able to have patience with him, “‘Thou canst not keep company with me in patience.” (18:68) and added that how could Mosesas be patient about things he didn’’t understand? However, Mosesas insisted, promising to be patient and not question anything.
The verse highlights the difference in character between Prophet Mosesas and Prophet Muhammadsa. While Mosesas was fast to question things he didn’t comprehend, the Holy Prophetsa displayed patience and waited for God to reveal the complete details of the shari‘a. This difference was also seen in their followers. The Israelites often troubled Mosesas with unnecessary questions (Holy Quran, Ch.2: V.68-73), while the Prophet Muhammad’ssa companionsra showed great respect and restraint, carefully avoiding asking unnecessary questions about religion. (Five Volume Commentary, Ch.18: V.68)
Before they set off, Al-Khidr accepted on the condition that “‘ask me no questions about anything till I myself speak to thee concerning it.’” (18:71) During the trip, Al-Khidr did, albeit, at first glance, if looked at in its literal sense, shocking things –— (1) he damaged a ship, (2) killed a boy, and (3) repaired a wall without payment. Each time, Mosesas questioned him, forgetting his promise not to.
Let us now explore what these three things represent in the context of a spiritual journey.
Al-Khidr damages a boat
So, they set out together and boarded a boat. To Moses’as shock, Al-Khidr “staved it in.” (18:72) Mosesas immediately objected, saying this would cause the ship to sink and drown the people on board. Al-Khidr reminded Mosesas of his promise not to ask any questions. “He replied, ‘Did I not tell thee that thou wouldst not be able to keep company with me in patience?’” (18:73)
Moses then apologises, admitting he had forgotten his promise not to ask.
Hazrat Musleh-e-Maudra has stated that in the science of dream interpretation, many meanings of safinah (boat) are given, and one of them is wealth. Huzoorra further refers to the Holy Quran to affirm this point:
“Your Lord is He Who drives for you the ships in the sea, that you may seek of His bounty. Surely, He is merciful toward you.” (Surah Bani Isra’’il, Ch.17: V.67)
Here, “His bounty” refers to worldly wealth, hence, the ship symbolises material riches. The idea of both prophets boarding the ship suggests that both their communities would one day attain worldly wealth in abundance. (Tafsir-e-Kabir [2023], Vol. 6, p. 571)
Both Mosesas and the Holy Prophetsa boarded the boat, meaning their followers would gain material wealth. Al-Khidr’s damaging of the boat symbolised how Islam would limit the misuse of wealth, through Zakat, bans on interest, fair inheritance, and support for workers, to guarantee wealth is shared fairly. From a worldly standpoint, this appears to be destroying the community’s material life. However, from a righteous standpoint, it saved the community from the love of the world and from becoming slaves to the rich.
Mosesas objected to this in the vision, showing that his followers would resist these financial or economic laws because they treasured wealth too much. On the other hand, during his night journey, the Prophetsa refused a cup of water in his vision, meaning his followers would choose religion over material gain. (Five Volume Commentary, Ch.18: V.72)
Why did Al-Khidr kill a young boy?
As they continued their journey,“they met a young boy, he slew him.” (18:75) Mosesas protested strongly, saying this was a terrible thing to do to an innocent child: “‘Hast thou slain an innocent person without his having slain any one?” (18:75)
Again, Al-Khidr reminded Mosesas about his promise to be patient. Mosesas apologised once more but said: “‘If I ask thee concerning anything after this, keep me not in thy company” (18:77)
The meaning of this, as explained in Tafsir-e-Kabir is the fact that in the hadith of Isra (Night Journey), when the Holy Prophetsa was repeatedly told by Gabrielas, “Intalaqa” (Move on, move on), the word “Intalaqa” is also repeatedly used in the incident of Mosesas. This repetition is also evidence that the Isra was a spiritual journey. In the night journey of the Holy Prophetsa, after seeing an old woman, the Holy Prophetsa saw someone trying to call him towards themselves; however, the Holy Prophetsa did not respond. Furthermore, a cup of wine was presented to him, which he refused to drink. Gabrielas interpreted that man as Satan, and the cup of wine as misguidance, which is the work of Satan. Similarly, the vision under discussion, shown to Mosesas, was of a slave, whom Al-Khidr killed. (Tafsir-e-Kabir [2023], Vol.6, pp. 575-576)
Huzoorra further explains that in the science of dream interpretation, the meaning of seeing a young man in a dream, among various interpretations, signifies vigour, energy, and ignorance. These are the same qualities that lead a person to follow Satan – —strength on one side, the desire to view worldly pleasures on the other, and a lack of spiritual knowledge on the third. When these three factors combine, a person is led by Satan. (Ibid.)
Moses’as objection to the killing of the young boy in his vision symbolised that Islam would require its followers to control and overcome their desires and passions, a teaching that the pleasure-seeking followers of Mosesas and Jesusas would struggle to accept.
The meaning behind Al-Khidr repairing the wall
They both went on further until they came to a town where the people refused to give them food or hospitality. In this town, they “found therein a wall which was about to fall,” (18:78). Instead of leaving it, Al-Khidr repaired the wall for free. Mosesas couldn’t understand this and said that he had desired, he could’ve taken payment for it. This was the third time Mosesas questioned Al-Khidr’’s actions.
Hazrat Musleh-e-Maudra has explained that in dreams, “people of a town” can refer to nations, and asking for hospitality means asking for help in a good cause. So, the verse means that both Mosesas and the Holy Prophetsa asked Jews and Christians to support God’s mission, but both were refused. Jews didn’t help Mosesas conquer Canaan, and the Christians didn’t support the Prophet’ssa call to worship one God.
A “wall”, in dreams, can represent a leader who has lost his position or wealth. Fixing the wall means restoring that leader’s status. So, the falling wall means Jewish and Christian leaders lost influence, and repairing it means their authority would return. The verse also hints that both Israelites (through Moses) and Ishmaelites (through the Prophetsa) would rise again. The statement about taking payment suggests that Jews and Christians had become very focused on profit. (Tafsir-e-Kabir [2023], Vol. 6, p. 578)
Al-Khidr’s explanation of the events
The Holy Quran states that Al-Khidr explains the wisdom behind the actions.
As for the boat, it belonged to “certain poor people who worked on the sea; and I desired to damage it, for there was behind them a king, who seized every boat by force.” (18:80) By making the boat damaged, Al-Khidr made it worthless to the king but still usable by the poor owners. (Tafsir al-Jalalayn); (Tanwîr al-Miqbâs min Tafsîr Ibn ‘Abbâs)
Hazrat Musleh-e-Maudra stated that the plan was to make the boat defective because a tyrant king was ahead who would forcibly seize every sound boat. Thus, in order to protect it from the harm or seizing of that king, he damaged it. (Tafsir-e-Kabir [2023], Vol. 6, pp. 581-582)
The “poor people” represent humble and kind-hearted people who care for others despite having little. The “king” represents love of wealth and materialism. The message is that those obsessed with money and status often ignore the needy and fall into Satan’s trap. To help his people overcome this, the Holy Prophetsa introduced laws that encourage generosity and caring for the poor. In his vision, love of the world appeared as an old woman, while in Moses’as vision, it appeared as a harsh king, showing that materialism would affect Moses’as followers more strongly than the Prophet’ssa. (Five Volume Commentary, Ch.18: V.80)
This is why the Holy Prophet Muhammadsa, acting upon the command of Allah, instructed his ummah to make a hole in their boat, which translates to spending their wealth in the service of faith and humanity, so that love for the world does not take over their hearts, and their wealth does not become enslaved to the unjust world instead of being devoted to God.
“‘And as for the youth, his parents were believers, and we feared lest he should cause them trouble through rebellion and disbelief.
“So we desired that their Lord should give them in exchange a child better than him in purity and closer in filial affection.’” (18:81-82)
Here, in the language of dreams, youth represents energy, power, and ignorance, while his “killing” symbolises reducing these uncontrolled traits. The “parents” of the “youth” mean the human body and soul, which are the sources of human moral potential. So, the killing of the boy in Moses’as vision suggests bringing human passions and impulses under control. Humans have natural powers that can be used for good, but if left unchecked, they can lead to rebellion and disbelief. And thus, this verse means that Islam’s teachings help people control their desires and grow spiritually. In contrast, many followers of Mosesas gave in to their passions and lived indulgent, undisciplined lives. (Five Volume Commentary, Ch.18: V.81-82)
“And as for the wall,” it belonged to two orphans, and beneath it was treasure their righteous father had left for them. Fixing the wall protected the treasure until the boys were old enough to use it.
The wall represents key Jewish leaders like Mosesas, Jesusas, and Abrahamas. The treasure hidden beneath it represents the divine knowledge given to Mosesas and Jesusas. This verse explains that God preserved this knowledge in the Quran because the Jews, lost in worldly life, risked forgetting it. God did this out of mercy, despite their repeated disobedience, so they could return to the truth when ready. (Tafsir-e-Kabir [2023], Vol. 6, p. 585)
Mosesas kept questioning Al-Khidr because, from a human perspective, Al-Khidr’s actions seemed cruel or unfair; yet in reality, every act had a greater purpose that Mosesas couldn’t see at first.
Finally, Al-Khidr revealed to Mosesas “‘I did it not of my own accord. This is the explanation of that which thou wast not able to bear with patience.’” (18:83)
This phrase means the Al-Khidr didn’t hold divine knowledge by himself, it was all guided by God, as also stated in the Quran: “Nor does he speak out of [his own] desire.” (Surah aAn-Najm, Ch.53: V.4).
Conclusion: Majma’ al-Bahrain – Where two prophetic eras meet
The vision of Mosesas is meant to show several key points: The Holy Prophetas was destined to come after Christianity became corrupt. Islam’s teachings differ from the Mosaic Law, making full cooperation between Jews and Muslims difficult, yet salvation still requires accepting Islam. Jews and Christians would initially reject the Prophetsa but eventually come to realise their beliefs are no longer effective. This realisation would lead them to accept the Prophet, guided by prophecies in the Qur’an. Once they accept Islam and its moral discipline, they will receive God’s mercy. (Five Volume Commentary, Ch.18: V.83)
The spiritual vision shown to Prophet Mosesas revealed the future shift from his era to that of Prophet Muhammadsa. The Quranic phrase “Majma‘’ al-Bahrain” symbolises the end of Moses’as mission and the initiation of the Holy Prophet’ssa mission, which will continue with a new prophet bringing forth the completion of divine revelation for mankind. (Tafsir-e-Kabir [2023], Vol. 6, p. 559)