قالَ أَرَأَيتَ إِذ أَوَينا إِلَى الصَّخرَةِ فَإِنّي نَسيتُ الحوتَ وَما أَنسانيهُ إِلَّا الشَّيطانُ أَن أَذكُرَهُ ۚ وَاتَّخَذَ سَبيلَهُ فِي البَحرِ عَجَبًا
He said: ‘Did you see?! When we took shelter at the rock, indeed I forgot about the fish – and none but Satan made me forget to mention it – and it made its way into the sea in an amazing manner!’
EXEGESIS
A-raʾayta (did you see) is composed of hamzah as the interrogative preposition (hamzat al-istifhām) and the verb raʾayta, which is derived from the root ruʾyah which is used both for seeing with the eyes as well as considering and evaluating in the mind. It is presented as a rhetorical question here to invoke surprise and astonishment in the listener.
Awaynā (took shelter) was discussed in verses 10 and 16. It comes from awī and means to dwell, more specifically in a place (maʾwā) where one can rest, take shelter, and feel secure.
EXPOSITION
When Moses (a) asked for food, the young man suddenly remembered that he had completely forgotten to inform Moses (a) of the event that transpired. Realising he had neglected his duty, the lad became nervous and floundered in his answer.
Did you see: this is an expression of surprise when something strange happens. It acts as a setup for what is about to be said.
When we took shelter at the rock: the expression suggests that it was some time since they had rested there. Some exegetes have mentioned that this conversation took place on the noon of the morrow, but that is speculative and we do not know exactly how long had passed. Having said that, the suggestion does make sense though, since too much time should not have passed as this was apparently the first time they wished to eat after taking shelter at the rock.
Indeed I forgot about the fish: the verse literally says ‘I forgot the fish’, however it is assumed there is an omission here and that he forgot to mention what happened to the fish, not that he forgot it and left it behind, since we know that he had witnessed it swim away. Hence, the word about is included in the translation for clarification. This is further made clear in the follow up when he says Satan made him forget to mention it, which obviously means he did not make him forget the fish, but rather made him forget to mention what happened to it.
And none but Satan made me forget to mention it: perhaps one of the first meanings that may come to mind is that Satan somehow interfered in the memory of the young man, causing him to forget. However, such an understanding is incorrect and is contrary to what the Quran describes as the power that Satan has. As such, this verse raises an important question about the extent to which Satan can influence mankind. Understanding the answer to that will help us understand that the young lad did not seek to shift blame here.
We are told that on the Day of Judgement Satan’s reply to the people he had misled and who had foolishly followed him and who then seek to shift the blame unto him: I had no authority over you, except that I called you and you responded to me (14:22). Therefore, Satan has no power to physically or mentally control people or take over their faculties or any other things which some may mistakenly assume. Rather, the only actual influence Satan has is his whisper. His power comes from people acting upon those whispers.
So how does he cause someone to forget? He does this by offering diversions, by insisting that they pay attention to other matters, and through this brings about heedlessness, He makes them promises and gives them [false] hopes, yet Satan does not promise them anything but delusion (4:120). The example of this is found in 12:42, when Prophet Joseph (a) offered his wisdom to his cellmates asking only in return that the one he thought would be freed to ‘Mention me to your master.’ But Satan caused him to forget mentioning [it] to his master. The distractions of palace life and the allure of the worldly pleasures offered therein caused the man freed from prison to forget his promise to Prophet Joseph (a).
To support this conclusion, in the earlier verse we read, And when you forget, remember your Lord (verse 24). There the remembrance of God is mentioned as the opposite of forgetfulness. By having focus on that, one will not be swayed by the distractions of Satan and forget one’s duty.
In this way it is said that the young man travelling with Moses (a) was also distracted by Satan causing him to pay attention to other things. He is annoyed at Satan because if it were not for him being distracted, they would not have passed by the appointed meeting place, nor would Moses (a) have been afflicted with fatigue. Hence he is not shifting blame, since in reality he is the one to blame for lending ear and heart to the distractions offered by Satan.
It could also be argued that it is possible the statement of the young man was made simply as an expression. He may have been nervous about telling Moses (a) he lost their food. But if that was the case it would not seem fitting for the Quran to quote such a statement. The fact that it is quoted in the Quran means that he said something significant and God wishes to convey to the audience the lessons held in that statement.
And it made its way into the sea in an amazing manner: the young man describes the fish as swimming away in an amazing manner, whereas two verses ago God described it as simply sneaking away. This is because what seemed amazing to the man is not so for God, who cannot be amazed.
For the discussion regarding forgetting and attributing forgetfulness to infallibles, see the Topical Article under verse 61.
REVIEW OF TAFSĪR LITERATURE
Some have said that the final statement of amazing was actually said by Moses (a). If this was the case there should be a qāla (he said) added between the statements.
Another opinion says that and it made its way into the sea in an amazing manner is actually referring to Moses (a), who followed the path that the fish supposedly made in the sea. Grammatically this is possible, since hu in sabīlahu can mean both he and it. However, this is highly unlikely as the statement is almost certainly referring to what the young man said, not a description of Moses’ (a) actions.
Yet another opinion says that the final statement is said by God to explain what He mentioned earlier in verse 61.
Ālūsī relates that some have said that when they were setting out, Moses (a) told the young man: ‘The only thing I want from you is to tell me when you lose the fish.’ To which he replied: ‘You have not asked for much,’ while he should have said something along the lines of: ‘I will tell you, God willing.’ God then wished to teach a lesson about not relying on oneself and forgetting Him.
Finally, even if we claim that the young lad accompanying Prophet Moses (a) was his successor (Joshua (a)), it is still not problematic that he should say and none but Satan made me forget to mention it, because the error-free (maʿṣūm) nature of the prophets is not that they cannot be bothered by Satan in any way, but rather that he cannot influence them to commit sins.
It is related from Ibn Abbas and others that as the fish swam through the waters it left behind it a path of dry land. It is said that Moses (a) was present for this and upon seeing it he became astonished. The symbolic connection to Moses (a) parting the Red Sea is clear, however this opinion should be rejected as it makes no sense, since if Moses (a) saw the fish swim away he would not later ask the lad to give it to them to eat.
[1] Mizan, 13/247; Nemuneh, 12/357.
[2] Razi, 21/480.
[3] Zamakhshari, 2/733; Muhit, 7/201.
[4] Tabrisi, 6/742; Tabari, 15/178; Thalabi, 6/182.
[5] Mizan, 13/341.
[6] See also 16:98-100. As for the claims that Prophet Job (a) was afflicted by Satan physically, see the commentary on 38:41.
[7] Razi, 21/480.
[8] Tibyan, 7/68. We can only speculate as to what those distractions may have been.
[9] Tabrisi, 6/742. It is also said that Satan wished to delay the meeting with Khiḍr (a) (Nemuneh, 12/484).
[10] Tabrisi, 6/742; Thalabi, 6/182. Zamakhshari, 2/733, rejects this interpretation. Rāzī suggests one possibility is that ʿajaban is not part of the sentence, but is said after it, as if to mean everything that happened was amazing (Razi, 21/480-481).
[11] See the commentary on verse 61. See also Tabrisi, 6/742; Thalabi, 6/182.
[12] Tantawi, 8/550. He himself does not prefer this opinion though.
[13] Alusi, 8/299-300.
[14] Mizan, 13/341. See also Alusi, 8/300.
[15] Tabari, 15/178. See also Tibyan, 7/68.