قالَ هٰذا فِراقُ بَيني وَبَينِكَ ۚ سَأُنَبِّئُكَ بِتَأويلِ ما لَم تَستَطِع عَلَيهِ صَبرًا
He said: ‘This is where you and I shall part. I will inform you about the interpretation of that over which you could not maintain patience.
EXEGESIS
Taʾwīl (interpretation) comes from awl meaning to return. It is used in the expression, āla al-amr ilā … (the issue has ended in such-and-such way). So in that sense taʾwīl is the final terminus of a thing. In the Quran’s technical usage, taʾwīl is the truth that a thing contains, refers to, and is based upon, such as the taʾwīl of a dream, which is its meaning in the real world, or the taʾwīl of a legal ruling, which is its criterion and logical basis, or taʾwīl of an action, which is its real prudence and purpose, and the taʾwīl of an incident, which is its real cause. The knowledge of taʾwīl is hidden from ordinary senses and cannot be attained by any mundane means, But no one knows its interpretation (taʾwīl) except Allah and those firmly grounded in knowledge (3:7). It all ties into the decree of God which is known to Him in His book and the protected tablet, and He knows how this decree will gradually manifest itself in the world of creation, Allah effaces and confirms whatever He wishes and with Him is the mother-book (13:39).
For more on taʾwīl see the commentary on verses 3:7 and 12:6.
EXPOSITION
This is where you and I shall part: this objection of Moses (a) to Khiḍr (a) was to be his last. Khiḍr (a) said to Moses (a), as per what Moses (a) had previously himself promised – that if he were to ask again about anything – they should part ways. Keenly aware of this, Moses (a) does not object or present any excuse. This is referring either to ‘this moment’ or to ‘what you said’. It is said you and I is used instead of ‘us’ for more emphasis.
I will inform you about the interpretation of that over which you could not maintain patience: it seems Moses (a) did not say anything, but rather Khiḍr (a) deciding to inform him about the interpretation of his actions was unprompted and the fulfilment of his initial promise, until I [myself] make a mention of it to you (verse 70). It was of course the intention of God – and Khiḍr (a) – to teach Moses something important. As we read in the following verses, Khiḍr (a) was carrying out God’s plan and so explains the truth contained in his actions. This is of course according to God’s plan and His knowledge, of which He had granted a little to Khiḍr (a).
We may also note how Khiḍr (a) could have said he will inform Moses (a) about the taʾwīl of his actions or something to that effect, but instead he said over which you could not maintain patience. Ālūsī maintains that there is something of reprimand in this tone. Yes, it is true that Moses (a) was not patient with Khiḍr (a), but as Khiḍr (a) himself said this was because how can you have patience about something you are not in the know of? (verse 68). Moses’ (a) impatience was due to his desire for justice and that which is right, not because of following base desires. Yet for a man like Moses (a), he had to temper this desire for justice with deeper wisdom and insight, and that was one of the lessons meant to be imparted to him.
REVIEW OF TAFSĪR LITERATURE
It has been attributed to Ibn Abbas that on the first two occasions Moses (a) challenged Khiḍr’s (a) actions it was for the sake of God and the rights of others, but on the third time he did so for worldly reasons (hunger), and this is why Khiḍr (a) said This is where you and I shall part. As we have explained here and previously, this was not the case. Also, it is not suitable to attribute such things to Moses (a).
[1] Nemuneh, 12/498.
[2] Razi, 21/489.
[3] Tibyan, 7/80; Baghawi, 3/209.
[4] Tibyan, 7/78; Baydawi, 3/209; Razi, 21/489; Mizan, 13/347.
[5] See Alusi, 8/332.
[6] Alusi, 8/331-332.
[7] Qurtubi, 11/33; Muhit, 7/212.
[8] Alusi, 8/331, questions the authenticity of the attribution.