The Fount of Life

The Fount of Life (عین الحياة, Ayn al-Ḥayāt) is a concept mentioned in some narrations of the authentic Hadiths about Prophet Musa (Moses) and his journey to meet Khadir (erroneously pronounced as Khidr or Khizr). The Fount of Life is a concept that bridges Islamic teachings and scientific understanding of life’s origins. The Qur’an’s emphasis on water as the source of life and creation of primordial genera (Umam) corresponds with modern biochemical theories about the origin of life forms in water bodies.

The Qur’anic Context: Musa’s Journey to Majma al-Bahrain

Prophet Musa’s (peace be upon him) journey is mentioned in the 18th Chapter of the Qur’an (Surah al-Kahaf:60-80). The Qur’anic narrative reads: (18:60-66)
 AND LO! Moses said to his servant: “I shall not give up until I reach the junction of the two seas, even if I [have to] spend untold years [in my quest]!”But when they reached the junction between the two [seas], they forgot all about their fish, and it took its way into the sea leaving a traceable passage behind. And after the two had traveled some distance, [Moses] said to his servant: “Bring us our breakfast; we have indeed suffered hardship on this [day of] our journey!”Said [the servant]: “Wouldst thou believe it? When we betook ourselves to that rock for a rest, behold, I forgot about the fish-and none but Satan made me thus forget it – and it took its way into the sea! How strange!”[Moses] exclaimed: “That [was the place] which we were seeking!, And the two turned back, retracing their signs,and found one of Our servants, on whom We had bestowed grace from Ourselves and unto whom We had imparted knowledge [issuing] from Ourselves.Moses said unto him: “May I follow thee on the understanding that thou wilt impart to me something of that consciousness of what is right which has been imparted to thee?”

The Hadith provide in-depth details of this Qur’anic narrative.

1. The Hadith Context: Musa’s Journey and the Fount of Life

According to the narrations in Sahih al-Bukhari and other sources, Prophet Musa (peace be upon him), upon learning that someone more knowledgeable than him exists, embarks on a journey with his servant Yusha‘ bin Nun to find Khadir, a mysterious servant of Allah blessed with special knowledge.

حَدَّثَنَا إِبْرَاهِيمُ بْنُ مُوسَى، أَخْبَرَنَا هِشَامُ بْنُ يُوسُفَ، أَنَّ ابْنَ جُرَيْجٍ، أَخْبَرَهُمْ قَالَ أَخْبَرَنِي يَعْلَى بْنُ مُسْلِمٍ، وَعَمْرُو بْنُ دِينَارٍ، عَنْ سَعِيدِ بْنِ جُبَيْرٍ، يَزِيدُ أَحَدُهُمَا عَلَى صَاحِبِهِ وَغَيْرَهُمَا قَدْ سَمِعْتُهُ يُحَدِّثُهُ عَنْ سَعِيدٍ قَالَ إِنَّا لَعِنْدَ ابْنِ عَبَّاسٍ فِي بَيْتِهِ، إِذْ قَالَ سَلُونِي قُلْتُ أَىْ أَبَا عَبَّاسٍ ـ جَعَلَنِي اللَّهُ فِدَاكَ ـ بِالْكُوفَةِ رَجُلٌ قَاصٌّ يُقَالُ لَهُ نَوْفٌ، يَزْعُمُ أَنَّهُ لَيْسَ بِمُوسَى بَنِي إِسْرَائِيلَ، أَمَّا عَمْرٌو فَقَالَ لِي قَالَ قَدْ كَذَبَ عَدُوُّ اللَّهِ، وَأَمَّا يَعْلَى فَقَالَ لِي قَالَ ابْنُ عَبَّاسٍ حَدَّثَنِي أُبَىُّ بْنُ كَعْبٍ قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏”‏ مُوسَى رَسُولُ اللَّهِ ـ عَلَيْهِ السَّلاَمُ ـ قَالَ ذَكَّرَ النَّاسَ يَوْمًا حَتَّى إِذَا فَاضَتِ الْعُيُونُ، وَرَقَّتِ الْقُلُوبُ وَلَّى، فَأَدْرَكَهُ رَجُلٌ، فَقَالَ أَىْ رَسُولَ اللَّهِ هَلْ فِي الأَرْضِ أَحَدٌ أَعْلَمُ مِنْكَ قَالَ لاَ، فَعَتَبَ عَلَيْهِ إِذْ لَمْ يَرُدَّ الْعِلْمَ إِلَى اللَّهِ قِيلَ بَلَى قَالَ أَىْ رَبِّ فَأَيْنَ قَالَ بِمَجْمَعِ الْبَحْرَيْنِ قَالَ أَىْ رَبِّ اجْعَلْ لِي عَلَمًا أَعْلَمُ ذَلِكَ بِهِ ‏”‏‏.‏ فَقَالَ لِي عَمْرٌو قَالَ ‏”‏ حَيْثُ يُفَارِقُكَ الْحُوتُ ‏”‏‏.‏ وَقَالَ لِي يَعْلَى قَالَ ‏”‏ خُذْ نُونًا مَيِّتًا حَيْثُ يُنْفَخُ فِيهِ الرُّوحُ، فَأَخَذَ حُوتًا فَجَعَلَهُ فِي مِكْتَلٍ فَقَالَ لِفَتَاهُ لاَ أُكَلِّفُكَ إِلاَّ أَنْ تُخْبِرَنِي بِحَيْثُ يُفَارِقُكَ الْحُوتُ‏.‏ قَالَ مَا كَلَّفْتَ كَثِيرًا فَذَلِكَ قَوْلُهُ جَلَّ ذِكْرُهُ ‏{‏وَإِذْ قَالَ مُوسَى لِفَتَاهُ‏}‏ يُوشَعَ بْنِ نُونٍ ـ لَيْسَتْ عَنْ سَعِيدٍ ـ قَالَ فَبَيْنَمَا هُوَ فِي ظِلِّ صَخْرَةٍ فِي مَكَانٍ ثَرْيَانَ، إِذْ تَضَرَّبَ الْحُوتُ، وَمُوسَى نَائِمٌ، فَقَالَ فَتَاهُ لاَ أُوقِظُهُ حَتَّى إِذَا اسْتَيْقَظَ نَسِيَ أَنْ يُخْبِرَهُ، وَتَضَرَّبَ الْحُوتُ، حَتَّى دَخَلَ الْبَحْرَ فَأَمْسَكَ اللَّهُ عَنْهُ جِرْيَةَ الْبَحْرِ حَتَّى كَأَنَّ أَثَرَهُ فِي حَجَرٍ ـ قَالَ لِي عَمْرٌو هَكَذَا كَأَنَّ أَثَرَهُ فِي حَجَرٍ، وَحَلَّقَ بَيْنَ إِبْهَامَيْهِ وَاللَّتَيْنِ تَلِيانِهِمَا ـ لَقَدْ لَقِينَا مِنْ سَفَرِنَا هَذَا نَصَبًا قَالَ قَدْ قَطَعَ اللَّهُ عَنْكَ النَّصَبَ ـ لَيْسَتْ هَذِهِ عَنْ سَعِيدٍ ـ أَخْبَرَهُ، فَرَجَعَا فَوَجَدَا خَضِرًا ـ قَالَ لِي عُثْمَانُ بْنُ أَبِي سُلَيْمَانَ ـ عَلَى طِنْفِسَةٍ خَضْرَاءَ عَلَى كَبِدِ الْبَحْرِ ـ قَالَ سَعِيدُ بْنُ جُبَيْرٍ ـ مُسَجًّى بِثَوْبِهِ قَدْ جَعَلَ طَرَفَهُ تَحْتَ رِجْلَيْهِ، وَطَرَفَهُ تَحْتَ رَأْسِهِ، فَسَلَّمَ عَلَيْهِ مُوسَى، فَكَشَفَ عَنْ وَجْهِهِ، وَقَالَ هَلْ بِأَرْضِي مِنْ سَلاَمٍ مَنْ أَنْتَ قَالَ أَنَا مُوسَى‏.‏ قَالَ مُوسَى بَنِي إِسْرَائِيلَ قَالَ نَعَمْ‏.‏ قَالَ فَمَا شَأْنُكَ قَالَ جِئْتُ لِتُعَلِّمَنِي مِمَّا عُلِّمْتَ رَشَدًا‏.‏ قَالَ أَمَا يَكْفِيكَ أَنَّ التَّوْرَاةَ بِيَدَيْكَ، وَأَنَّ الْوَحْىَ يَأْتِيكَ، يَا مُوسَى إِنَّ لِي عِلْمًا لاَ يَنْبَغِي لَكَ أَنْ تَعْلَمَهُ وَإِنَّ لَكَ عِلْمًا لاَ يَنْبَغِي لِي أَنْ أَعْلَمَهُ، فَأَخَذَ طَائِرٌ بِمِنْقَارِهِ مِنَ الْبَحْرِ وَقَالَ وَاللَّهِ مَا عِلْمِي وَمَا عِلْمُكَ فِي جَنْبِ عِلْمِ اللَّهِ إِلاَّ كَمَا أَخَذَ هَذَا الطَّائِرُ بِمِنْقَارِهِ مِنَ الْبَحْرِ، حَتَّى إِذَا رَكِبَا فِي السَّفِينَةِ وَجَدَا مَعَابِرَ صِغَارًا تَحْمِلُ أَهْلَ هَذَا السَّاحِلِ إِلَى أَهْلِ هَذَا السَّاحِلِ الآخَرِ عَرَفُوهُ، فَقَالُوا عَبْدُ اللَّهِ الصَّالِحُ ـ قَالَ قُلْنَا لِسَعِيدٍ خَضِرٌ قَالَ نَعَمْ ـ لاَ نَحْمِلُهُ بِأَجْرٍ، فَخَرَقَهَا وَوَتَدَ فِيهَا وَتِدًا‏.‏ قَالَ مُوسَى أَخَرَقْتَهَا لِتُغْرِقَ أَهْلَهَا لَقَدْ جِئْتَ شَيْئًا إِمْرًا ـ قَالَ مُجَاهِدٌ مُنْكَرًا ـ قَالَ أَلَمْ أَقُلْ إِنَّكَ لَنْ تَسْتَطِيعَ مَعِي صَبْرًا كَانَتِ الأُولَى نِسْيَانًا وَالْوُسْطَى شَرْطًا وَالثَّالِثَةُ عَمْدًا قَالَ لاَ تُؤَاخِذْنِي بِمَا نَسِيتُ وَلاَ تُرْهِقْنِي مِنْ أَمْرِي عُسْرًا، لَقِيَا غُلاَمًا فَقَتَلَهُ ـ قَالَ يَعْلَى قَالَ سَعِيدٌ ـ وَجَدَ غِلْمَانًا يَلْعَبُونَ، فَأَخَذَ غُلاَمًا كَافِرًا ظَرِيفًا فَأَضْجَعَهُ، ثُمَّ ذَبَحَهُ بِالسِّكِّينِ‏.‏ قَالَ أَقَتَلْتَ نَفْسًا زَكِيَّةً بِغَيْرِ نَفْسٍ لَمْ تَعْمَلْ بِالْحِنْثِ ـ وَكَانَ ابْنُ عَبَّاسٍ قَرَأَهَا زَكِيَّةً زَاكِيَةً مُسْلِمَةً كَقَوْلِكَ غُلاَمًا زَكِيًّا ـ فَانْطَلَقَا، فَوَجَدَا جِدَارًا يُرِيدُ أَنْ يَنْقَضَّ فَأَقَامَهُ ـ قَالَ سَعِيدٌ بِيَدِهِ هَكَذَا ـ وَرَفَعَ يَدَهُ فَاسْتَقَامَ ـ قَالَ يَعْلَى ـ حَسِبْتُ أَنَّ سَعِيدًا قَالَ فَمَسَحَهُ بِيَدِهِ فَاسْتَقَامَ، لَوْ شِئْتَ لاَتَّخَذْتَ عَلَيْهِ أَجْرًا ـ قَالَ سَعِيدٌ أَجْرًا نَأْكُلُهُ ـ وَكَانَ وَرَاءَهُمْ، وَكَانَ أَمَامَهُمْ ـ قَرَأَهَا ابْنُ عَبَّاسٍ أَمَامَهُمْ مَلِكٌ ـ يَزْعُمُونَ عَنْ غَيْرِ سَعِيدٍ أَنَّهُ هُدَدُ بْنُ بُدَدٍ، وَالْغُلاَمُ الْمَقْتُولُ، اسْمُهُ يَزْعُمُونَ جَيْسُورٌ مَلِكٌ يَأْخُذُ كُلَّ سَفِينَةٍ غَصْبًا، فَأَرَدْتُ إِذَا هِيَ مَرَّتْ بِهِ أَنْ يَدَعَهَا لِعَيْبِهَا، فَإِذَا جَاوَزُوا أَصْلَحُوهَا فَانْتَفَعُوا بِهَا وَمِنْهُمْ مَنْ يَقُولُ سَدُّوهَا بِقَارُورَةٍ وَمِنْهُمْ مَنْ يَقُولُ بِالْقَارِ، كَانَ أَبَوَاهُ مُؤْمِنَيْنِ، وَكَانَ كَافِرًا فَخَشِينَا أَنْ يُرْهِقَهُمَا طُغْيَانًا وَكُفْرًا، أَنْ يَحْمِلَهُمَا حُبُّهُ عَلَى أَنْ يُتَابِعَاهُ عَلَى دِينِهِ فَأَرَدْنَا أَنْ يُبَدِّلَهُمَا رَبُّهُمَا خَيْرًا مِنْهُ زَكَاةً لِقَوْلِهِ أَقَتَلْتَ نَفْسًا زَكِيَّةً وَأَقْرَبَ رُحْمًا هُمَا بِهِ أَرْحَمُ مِنْهُمَا بِالأَوَّلِ، الَّذِي قَتَلَ خَضِرٌ وَزَعَمَ غَيْرُ سَعِيدٍ أَنَّهُمَا أُبْدِلاَ جَارِيَةً، وأَمَّا دَاوُدُ بْنُ أَبِي عَاصِمٍ فَقَالَ عَنْ غَيْرِ وَاحِدٍ إِنَّهَا جَارِيَةٌ‏”‏‏.‏

Narrated Ibn Juraij:

Ya`la bin Muslim and `Amr bin Dinar and some others narrated the narration of Sa`id bin Jubair. Narrated Sa`id: While we were at the house of Ibn `Abbas, Ibn `Abbas said, “Ask me (any question)” I said, “O Abu `Abbas! May Allah let me be sacrificed for you ! There is a man at Kufa who is a storyteller called Nauf; who claims that he (Al-Khadir’s companion) is not Musa (peace be upon him) of Bani Israel.” As for `Amr, he said to me, “Ibn `Abbas said, “(Nauf) the enemy of Allah told a lie.” But Ya`la said to me, “Ibn `Abbas said, Ubai bin Ka`b said, Allah’s Messenger (ﷺ) said, ‘Once Musa (peace be upon him), Allah’s Messenger (ﷺ), preached to the people till their eyes shed tears and their hearts became tender, whereupon he finished his sermon. Then a man came to Moses and asked, ‘O Allah’s Messenger (ﷺ)! Is there anyone on the earth who is more learned than you?’ Moses replied, ‘No.’ So Allah admonished him (Moses), for he did not ascribe all knowledge to Allah. It was said, (on behalf of Allah), ‘Yes, (there is a slave of ours who knows more than you ).’ Moses said, ‘O my Lord! Where is he?’ Allah said, ‘At the junction of the two seas.’ Moses said, ‘O my Lord! Tell I me of a sign whereby I will recognize the place.’ ” `Amr said to me, Allah said, “That place will be where the fish will leave you.” Ya`la said to me, “Allah said (to Moses), ‘Take a dead fish (and your goal will be) the place where it will become alive.’ ” So Musa (peace be upon him) took a fish and put it in a basket and said to his boy-servant “I don’t want to trouble you, except that you should inform me as soon as this fish leaves you.” He said (to Moses).” You have not demanded too much.” And that is as mentioned by Allah: ‘And (remember) when Moses said to his attendant …. ‘ (18.60) Yusha` bin Noon. (Sa`id did not state that). The Prophet (ﷺ) said, “While the attendant was in the shade of the rock at a wet place, the fish slipped out (alive) while Moses was sleeping. His attendant said (to himself), “I will not wake him, but when he woke up, he forgot to tell him The fish slipped out and entered the sea. Allah stopped the flow of the sea. where the fish was, so that its trace looked as if it was made on a rock. `Amr forming a hole with his two thumbs an index fingers, said to me, “Like this, as in its trace was made on a rock.” Moses said “We have suffered much fatigue on this journey of ours.” (This was not narrated by Sa`id). Then they returned back and found Al-Khadir. `Uthman bin Abi Sulaiman said to me, (they found him) on a green carpet in the middle of the sea. Al-Khadir was covered with his garment with one end under his feet and the other end under his head. When Moses greeted, he uncovered his face and said astonishingly, ‘Is there such a greeting in my land? Who are you?’ Moses said, ‘I am Moses.’ Al- Khadir said, ‘Are you the Moses of Bani Israel?’ Moses said, ‘Yes.’ Al-Khadir said, “What do you want?’ Moses said, ‘ I came to you so that you may teach me of the truth which you were taught.’ Al- Khadir said, ‘Is it not sufficient for you that the Torah is in your hands and the Divine Inspiration comes to you, O Moses? Verily, I have a knowledge that you ought not learn, and you have a knowledge which I ought not learn.’ At that time a bird took with its beak (some water) from the sea: Al-Khadir then said, ‘By Allah, my knowledge and your knowledge besides Allah’s Knowledge is like what this bird has taken with its beak from the sea.’ Until, when they went on board the boat (18.71). They found a small boat which used to carry the people from this sea-side to the other sea-side. The crew recognized Al-Khadir and said, ‘The pious slave of Allah.’ (We said to Sa`id “Was that Khadir?” He said, “Yes.”) The boat men said, ‘We will not get him on board with fare.’ Al-Khadir scuttled the boat and then plugged the hole with a piece of wood. Moses said, ‘Have you scuttled it in order to drown these people surely, you have done a dreadful thing. (18.71) (Mujahid said. “Moses said so protestingly.”) Al-Khadir said, didn’t I say that you can have no patience with me?’ (18.72) The first inquiry of Moses was done because of forgetfulness, the second caused him to be bound with a stipulation, and the third was done intentionally. Moses said, ‘Call me not to account for what I forgot and be not hard upon me for my affair (with you).’ (18.73) (Then) they found a boy and Al-Khadir killed him. Ya`la- said: Sa`id said ‘They found boys playing and Al-Khadir got hold of a handsome infidel boy laid him down and then slew him with knife. Moses said, ‘Have you killed a innocent soul who has killed nobody’ (18.74) Then they proceeded and found a wall which was on the point of falling down, and Al-Khadir set it up straight. Sa`id moved his hand thus and said ‘Al-Khadir raised his hand and the wall became straight. Ya`la said, ‘I think Sa`id said, ‘Al-Khadir touched the wall with his hand and it became straight (Moses said to Al-Khadir), ‘If you had wished, you could have taken wages for it.’ Sa`id said, ‘Wages that we might had eaten.’ And there was a king in furor (ahead) of them” (18.79) And there was in front of them. Ibn `Abbas recited: ‘In front of them (was) a king.’ It is said on the authority of somebody other than Sa`id that the king was Hudad bin Budad. They say that the boy was called Haisur. ‘A king who seized every ship by force. (18.79) So I wished that if that boat passed by him, he would leave it because of its defect and when they have passed they would repair it and get benefit from it. Some people said that they closed that hole with a bottle, and some said with tar. ‘His parents were believers, and he (the boy) was a non-believer and we (Khadir) feared lest he would oppress them by obstinate rebellion and disbelief.’ (18.80) (i.e. that their love for him would urge them to follow him in his religion, ‘so we (Khadir) desired that their Lord should change him for them for one better in righteousness and near to mercy’ (18:81). This was in reply to Moses’ saying: Have you killed an innocent soul.’? (18.74). ‘Near to mercy” means they will be more merciful to him than they were to the former whom Khadir had killed. Other than Sa`id, said that they were compensated with a girl. Dawud bin Abi `Asim said on the authority of more than one that this next child was a girl.

حَدَّثَنِي قُتَيْبَةُ بْنُ سَعِيدٍ، قَالَ حَدَّثَنِي سُفْيَانُ بْنُ عُيَيْنَةَ، عَنْ عَمْرِو بْنِ دِينَارٍ، عَنْ سَعِيدِ بْنِ جُبَيْرٍ، قَالَ قُلْتُ لاِبْنِ عَبَّاسٍ إِنَّ نَوْفًا الْبَكَالِيَّ يَزْعُمُ أَنَّ مُوسَى بَنِي إِسْرَائِيلَ لَيْسَ بِمُوسَى الْخَضِرِ‏.‏ فَقَالَ كَذَبَ عَدُوُّ اللَّهِ حَدَّثَنَا أُبَىُّ بْنُ كَعْبٍ عَنْ رَسُولِ اللَّهِ صلى الله عليه وسلم قَالَ ‏”‏ قَامَ مُوسَى خَطِيبًا فِي بَنِي إِسْرَائِيلَ فَقِيلَ لَهُ أَىُّ النَّاسِ أَعْلَمُ قَالَ أَنَا، فَعَتَبَ اللَّهُ عَلَيْهِ، إِذْ لَمْ يَرُدَّ الْعِلْمَ إِلَيْهِ، وَأَوْحَى إِلَيْهِ بَلَى عَبْدٌ مِنْ عِبَادِي بِمَجْمَعِ الْبَحْرَيْنِ، هُوَ أَعْلَمُ مِنْكَ قَالَ أَىْ رَبِّ كَيْفَ السَّبِيلُ إِلَيْهِ قَالَ تَأْخُذُ حُوتًا فِي مِكْتَلٍ فَحَيْثُمَا فَقَدْتَ الْحُوتَ فَاتَّبِعْهُ قَالَ فَخَرَجَ مُوسَى، وَمَعَهُ فَتَاهُ يُوشَعُ بْنُ نُونٍ، وَمَعَهُمَا الْحُوتُ حَتَّى انْتَهَيَا إِلَى الصَّخْرَةِ، فَنَزَلاَ عِنْدَهَا قَالَ فَوَضَعَ مُوسَى رَأْسَهُ فَنَامَ ـ قَالَ سُفْيَانُ وَفِي حَدِيثِ غَيْرِ عَمْرٍو قَالَ ـ وَفِي أَصْلِ الصَّخْرَةِ عَيْنٌ يُقَالُ لَهَا الْحَيَاةُ لاَ يُصِيبُ مِنْ مَائِهَا شَىْءٌ إِلاَّ حَيِيَ، فَأَصَابَ الْحُوتَ مِنْ مَاءِ تِلْكَ الْعَيْنِ، قَالَ فَتَحَرَّكَ، وَانْسَلَّ مِنَ الْمِكْتَلِ، فَدَخَلَ الْبَحْرَ فَلَمَّا اسْتَيْقَظَ مُوسَى ‏{‏قَالَ لِفَتَاهُ آتِنَا غَدَاءَنَا‏}‏ الآيَةَ قَالَ وَلَمْ يَجِدِ النَّصَبَ حَتَّى جَاوَزَ مَا أُمِرَ بِهِ، قَالَ لَهُ فَتَاهُ يُوشَعُ بْنُ نُونٍ ‏{‏أَرَأَيْتَ إِذْ أَوَيْنَا إِلَى الصَّخْرَةِ فَإِنِّي نَسِيتُ الْحُوتَ‏}‏ الآيَةَ قَالَ فَرَجَعَا يَقُصَّانِ فِي آثَارِهِمَا، فَوَجَدَا فِي الْبَحْرِ كَالطَّاقِ مَمَرَّ الْحُوتِ، فَكَانَ لِفَتَاهُ عَجَبًا، وَلِلْحُوتِ سَرَبًا قَالَ فَلَمَّا انْتَهَيَا إِلَى الصَّخْرَةِ، إِذْ هُمَا بِرَجُلٍ مُسَجًّى بِثَوْبٍ، فَسَلَّمَ عَلَيْهِ مُوسَى قَالَ وَأَنَّى بِأَرْضِكَ السَّلاَمُ فَقَالَ أَنَا مُوسَى‏.‏ قَالَ مُوسَى بَنِي إِسْرَائِيلَ قَالَ نَعَمْ هَلْ أَتَّبِعُكَ عَلَى أَنْ تُعَلِّمَنِي مِمَّا عُلِّمْتَ رَشَدًا‏.‏ قَالَ لَهُ الْخَضِرُ يَا مُوسَى إِنَّكَ عَلَى عِلْمٍ مِنْ عِلْمِ اللَّهِ عَلَّمَكَهُ اللَّهُ لاَ أَعْلَمُهُ، وَأَنَا عَلَى عِلْمٍ مِنْ عِلْمِ اللَّهِ عَلَّمَنِيهِ اللَّهُ لاَ تَعْلَمُهُ‏.‏ قَالَ بَلْ أَتَّبِعُكَ‏.‏ قَالَ فَإِنِ اتَّبَعْتَنِي فَلاَ تَسْأَلْنِي عَنْ شَىْءٍ حَتَّى أُحْدِثَ لَكَ مِنْهُ ذِكْرًا، فَانْطَلَقَا يَمْشِيَانِ عَلَى السَّاحِلِ فَمَرَّتْ بِهِمَا سَفِينَةٌ فَعُرِفَ الْخَضِرُ فَحَمَلُوهُمْ فِي سَفِينَتِهِمْ بِغَيْرِ نَوْلٍ ـ يَقُولُ بِغَيْرِ أَجْرٍ ـ فَرَكِبَا السَّفِينَةَ قَالَ وَوَقَعَ عُصْفُورٌ عَلَى حَرْفِ السَّفِينَةِ، فَغَمَسَ مِنْقَارَهُ الْبَحْرَ فَقَالَ الْخَضِرُ لِمُوسَى مَا عِلْمُكَ وَعِلْمِي وَعِلْمُ الْخَلاَئِقِ فِي عِلْمِ اللَّهِ إِلاَّ مِقْدَارُ مَا غَمَسَ هَذَا الْعُصْفُورُ مِنْقَارَهُ قَالَ فَلَمْ يَفْجَأْ مُوسَى، إِذْ عَمَدَ الْخَضِرُ إِلَى قَدُومٍ فَخَرَقَ السَّفِينَةَ، فَقَالَ لَهُ مُوسَى قَوْمٌ حَمَلُونَا بِغَيْرِ نَوْلٍ، عَمَدْتَ إِلَى سَفِينَتِهِمْ فَخَرَقْتَهَا ‏{‏لِتُغْرِقَ أَهْلَهَا لَقَدْ جِئْتَ‏}‏ الآيَةَ فَانْطَلَقَا إِذَا هُمَا بِغُلاَمٍ يَلْعَبُ مَعَ الْغِلْمَانِ، فَأَخَذَ الْخَضِرُ بِرَأْسِهِ فَقَطَعَهُ‏.‏ قَالَ لَهُ مُوسَى ‏{‏أَقَتَلْتَ نَفْسًا زَكِيَّةً بِغَيْرِ نَفْسٍ لَقَدْ جِئْتَ شَيْئًا نُكْرًا * قَالَ أَلَمْ أَقُلْ لَكَ إِنَّكَ لَنْ تَسْتَطِيعَ مَعِيَ صَبْرًا‏}‏ إِلَى قَوْلِهِ ‏{‏فَأَبَوْا أَنْ يُضَيِّفُوهُمَا فَوَجَدَا فِيهَا جِدَارًا يُرِيدُ أَنْ يَنْقَضَّ‏}‏ فَقَالَ بِيَدِهِ هَكَذَا فَأَقَامَهُ، فَقَالَ لَهُ مُوسَى إِنَّا دَخَلْنَا هَذِهِ الْقَرْيَةَ، فَلَمْ يُضَيِّفُونَا وَلَمْ يُطْعِمُونَا، لَوْ شِئْتَ لاَتَّخَذْتَ عَلَيْهِ أَجْرًا‏.‏ قَالَ هَذَا فِرَاقُ بَيْنِي وَبَيْنِكَ سَأُنَبِّئُكَ بِتَأْوِيلِ مَا لَمْ تَسْتَطِعْ عَلَيْهِ صَبْرًا‏.‏ فَقَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏”‏ وَدِدْنَا أَنَّ مُوسَى صَبَرَ حَتَّى يُقَصَّ عَلَيْنَا مِنْ أَمْرِهِمَا ‏”‏‏.‏ قَالَ وَكَانَ ابْنُ عَبَّاسٍ يَقْرَأُ وَكَانَ أَمَامَهُمْ مَلِكٌ يَأْخُذُ كُلَّ سَفِينَةٍ صَالِحَةٍ غَصْبًا، وَأَمَّا الْغُلاَمُ فَكَانَ كَافِرًا‏.‏

Narrated Sa`id bin Jubair:

I said to Ibn `Abbas (May Allah be pleased with him), “Nauf-al-Bakali ” claims that Musa (peace be upon him) of Bani Israel was not Moses, the companion of Al-Khadir.” Ibn `Abbas (May Allah be pleased with him) said, “Allah’s enemy tells a lie! Ubai bin Ka`b (May Allah be pleased with him) narrated to us that Allah’s Messenger (ﷺ) said, ‘Musa (peace be upon him) got up to deliver a sermon before Bani Israel and he was asked, ‘Who is the most learned person among the people?’ Musa (peace be upon him) replied, ‘I (am the most learned).’ Allah then admonished Musa (peace be upon him) for he did not ascribe all knowledge to Allah only (Then) came the Divine Inspiration:– ‘Yes, one of Our slaves at the junction of the two seas is more learned than you.’ Musa (peace be upon him) said, ‘O my Lord ! How can meet him?’ Allah said, ‘Take a fish in a basket and wherever the fish is lost, follow it (you will find him at that place). So Musa (peace be upon him) set out along with his attendant Yusha` bin Noon, and they carried with them a fish till they reached a rock and stayed there for rest. Musa (peace be upon him) put his head down and slept. (Sufyan, a sub-narrator said that somebody other than `Amr said) ‘At the rock there was a water spring called ‘Al-Hayat’ and none came in touch with its water but became alive. So some of the water of that spring fell over that fish, so it moved and slipped out of the basket and entered the sea. When Moses woke up, he asked his attendant, ‘Bring our breakfast’ (18.62). The narrator added: Musa (peace be upon him) did not suffer from fatigue except after he had passed the place he had been ordered to observe. His attendant Yusha` bin Noon said to him, ‘Do you remember (what happened) when we betook ourselves to the rock? I did indeed forget (about) the fish …’ (18.63) The narrator added: So they came back, retracing their signs and then they found in the sea, the way of the fish looking like a tunnel. So there was an astonishing event for his attendant, and there was tunnel-like passage made by the fish. When they reached the rock, they found a man covered with a garment. Musa (peace be upon him) greeted him. The man said astonishingly, ‘Is there any such greeting in your land?’ Musa (peace be upon him) said, ‘I am Moses.’ The man said, ‘Moses of Bani Israel?’ Musa (peace be upon him) said, ‘Yes,’ and added, ‘may I follow you so that you teach me something of the Knowledge which you have been taught?’ (18.66). Al-Khadir said to him, ‘O Moses! You have something of Allah’s knowledge which Allah has taught you and which I do not know; and I have something of Allah’s knowledge which Allah has taught me and which you do not know.’ Moses said, ‘But I will follow you.’ Al-Khadir said, ‘Then if you follow me, ask me no question about anything until I myself speak to you concerning it.’ (18.70). After that both of them proceeded along the seashore. There passed by them a boat whose crew recognized Al-Khadir and received them on board free of charge. So they both got on board. A sparrow came and sat on the edge of the boat and dipped its beak unto the sea. Al-Khadir said to Moses. ‘My knowledge and your knowledge and all the creation’s knowledge compared to Allah’s knowledge is not more than the water taken by this sparrow’s beak.’ Then Musa (peace be upon him) was startled by Al-Khadir’s action of taking an adze and scuttling the boat with it. Moses said to him, ‘These people gave us a free lift, but you intentionally scuttled their boat so as to drown them. Surely you have…’ (18.71) Then they both proceeded and found a boy playing with other boys. Al-Khadir took hold of him by the head and cut it off. Musa (peace be upon him) said to him, ‘Have you killed an innocent soul who has killed nobody? Surely you have done an illegal thing! ‘ (18.74) He said, “Didn’t I tell you that you will not be able to have patient with me up to ..but they refused to entertain them as their guests. There they found a wall therein at the point of collapsing.’ (18.75-77) Al-Khadir moved his hand thus and set it upright (repaired it). Musa (peace be upon him) said to him, ‘When we entered this town, they neither gave us hospitality nor fed us; if you had wished, you could have taken wages for it,’ Al- Khadir said, ‘This is the parting between you and me I will tell you the interpretation of (those things) about which you were unable to hold patience.’…(18.78) Allah’s Messenger (ﷺ) said, ‘We wished that Musa (peace be upon him) could have been more patient so that He (Allah) could have described to us more about their story.’ Ibn `Abbas used to recite:– ‘And in front (ahead) of them there was a king who used to seize every (serviceable) boat by force. (18.79) …and as for the boy he was a disbeliever. “

Another version of this hadith goes:
Narrated Ubai bin Ka`b (May Allah be pleased with him):

The Prophet (ﷺ) said, “Once the Prophet (ﷺ) Musa (peace be upon him) stood up and addressed Bani Israel. He was asked, “Who is the most learned man amongst the people? He said, “I am the most learned.” Allah admonished Moses as he did not attribute absolute knowledge to Him (Allah). So Allah inspired to him “At the junction of the two seas there is a slave amongst my slaves who is more learned than you.” Musa (peace be upon him) said, “O my Lord! How can I meet him?” Allah said: Take a fish in a large basket (and proceed) and you will find him at the place where you will lose the fish. So Moses set out along with his (servant) boy, Yusha` bin Noon and carried a fish in a large basket till they reached a rock, where they laid their heads (i.e. lay down) and slept. The fish came out of the basket and it took its way into the sea as in a tunnel. So it was an amazing thing for both Moses and his (servant) boy. They proceeded for the rest of that night and the following day. When the day broke, Moses said to his (servant) boy: “Bring us our early meal. No doubt, we have suffered much fatigue in this journey.” Moses did not get tired till he passed the place about which he was told. There the (servant) boy told Moses, “Do you remember when we betook ourselves to the rock, I indeed forgot the fish.” Musa (peace be upon him) remarked, “That is what we have been seeking. So they went back retracing their footsteps, till they reached the rock. There they saw a man covered with a garment (or covering himself with his own garment). Musa (peace be upon him) greeted him. Al-Khadir replied saying, “How do people greet each other in your land?” Moses said, “I am Moses.” He asked, “The Moses of Bani Israel?” Moses replied in the affirmative and added, “May I follow you so that you teach me of that knowledge which you have been taught.” Al-Khadir replied, “Verily! You will not be able to remain patient with me, O Moses! I have some of the knowledge of Allah which He has taught me and which you do not know, while you have some knowledge which Allah has taught you which I do not know.” Moses said, “Allah willing, you will find me patient and I will disobey no order of yours……………

Here is another short version:
Narrated Ibn `Abbas:

that he differed with Hur bin Qais bin Hisn Al-Fazari regarding the companion of the Prophet (ﷺ) Moses. Meanwhile, Ubai bin Ka`b passed by them and Ibn `Abbas called him saying, “My friend (Hur) and I have differed regarding Moses’ companion whom Musa (peace be upon him) asked the way to meet. Have you heard Allah’s Messenger (ﷺ) mentioning something about him? Ubai bin Ka`b said: “Yes, I heard the Prophet (ﷺ) mentioning something about him (saying) while Musa (peace be upon him) was sitting in the company of some Israelites, a man came and asked him: “Do you know anyone who is more learned than you? Moses replied: “No.” So Allah sent the Divine Inspiration to Moses: ‘–Yes, Our slave Khadir is more learned than you. Moses asked Allah how to meet him (Al-Khadir). So Allah made the fish a sign for him and he was told when the fish was lost, he should return and there he would meet him (Al-Khadir). So Moses went on looking for the sign of the fish in the sea. The servant-boy of Moses said: ‘Do you remember when we betook ourselves to the rock, I indeed forgot the fish, none but Satan made me forget to remember it. On that Moses said, ‘That is what we have been seeking.’ So they went back retracing their footsteps, and found Khadir. (and) what happened further about them is narrated in the Holy Qur’an by Allah.” (18.54 up to 18.82)

Each version explains something brief in other versions. There are no contradictions in these versions about the reason behind Musa’s journey (peace be upon him), but these versions might point to multiple events that ultimately caused this wonderful journey.

Key details from the Hadiths that reference the Fount of Life:

1. A Sign Given to Musa – Musa (peace be upon him) is told that he will find his teacher where a fish comes back to life.
2. The Fount of Life’s Unique Properties – The Hadith explicitly states that this was a special water:
   • Anything dead that touches it comes back to life.
3. The Fish’s Revival – As soon as the salted fish touched the water, it miraculously came to life and swam away, marking the location where Musa was meant to find Khadir.

This event, as narrated by Ibn Abbas, highlights the extraordinary nature of the Water of Life, suggesting that it is a hidden and divine source of renewal and eternal life.

2. Theological and Symbolic Interpretations

The concept of the Fount of Life has profound theological and mystical implications in Islamic thought:

A. Divine Knowledge as the True “Water of Life”

• Just as the water revives the dead, divine knowledge revives the heart and soul, granting eternal wisdom.
• The revival of the fish symbolizes the idea that true guidance and wisdom are life-giving, much like water sustains physical existence.

B. A Test of Patience and Seeking Knowledge

• Musa’s long journey reflects the difficulty of attaining profound wisdom—one must endure hardships to find the truth.
• The sign of the fish’s revival only appeared after exhaustion, implying that knowledge is granted after perseverance.

C. Khadir’s Association with Hidden Knowledge

• Khadir, often linked with esoteric wisdom, is associated with mystical secrets of life and destiny.
• The connection between Khadir and the Fount of Life has led some Islamic traditions to suggest that Khadir himself had access to it, which is why he remains alive until the Day of Judgment.

Did Fount of Life Exist?

The Fount of Life: A Physical Reality or a Metaphor?

The Fount of Life (Ma’ul Hayah) is a concept derived from Islamic sources, particularly the story of Prophet Musa (AS) and Khadir as mentioned in Surah Al-Kahf (18:60-65) and supported by authentic Hadiths. While some scholars interpret it as a metaphor for divine knowledge, the literal revival of the fish in the Qur’an and Hadith strongly supports the view that it is a physical spring located near Majma‘ al-Bahrain (the junction of the two seas), which many scholars associate with the Red Sea.

1. The Mention of the Fish’s Revival in the Qur’an

The Qur’an narrates that Prophet Musa (AS) set out to meet a divinely guided servant (Khidr) at a specific location:

“And [mention] when Moses said to his servant, ‘I will not cease [traveling] until I reach the junction of the two seas or continue for a long period.’ But when they reached the junction between them, they forgot their fish, and it took its course into the sea, slipping away.”
(Surah Al-Kahf 18:60-61)

• The disappearance of the fish is described in detail, indicating a real event rather than an allegory.
• The Qur’an explicitly states that the fish came back to life and moved into the water in a wondrous manner (عَجَبًا).
• The act of revival suggests an interaction with a miraculous water source, strengthening the argument that the Fount of Life is a real spring.

2. Confirmation from Authentic Hadiths

A hadith recorded in Sahih al-Bukhari and narrated by Ibn Abbas (RA) provides more details:

“…Musa (AS) was told to carry a salted fish, and wherever the fish comes back to life, that is where he will find his guide. When they reached the water, the fish came back to life and entered the sea.” (Bukhari, Hadith 122)

This narration explicitly confirms that the fish was dead, and contact with the water caused it to revive and swim away. Such a description strongly suggests the presence of a physical Fount of Life with miraculous properties.

Another narration (also in Sahih al-Bukhari) states:

“…That water was the Water of Life; anyone who drank from it would live forever, and nothing dead came into contact with it except that it came back to life.”

• This suggests that the water was a unique, physical substance, not just a metaphor for knowledge.
• Since Musa (AS) did not drink from it, the concept of immortality through drinking it remains hypothetical in Islamic tradition.

3. The Location: Majma‘ al-Bahrain (Junction of the Two Seas)

The Qur’an specifies that this event took place at Majma‘ al-Bahrain (the meeting point of two seas). While there is debate about its exact location, many scholars suggest it refers to:

The Strait of Tiran: The Best Candidate for Majma‘ al-Bahrain

The Strait of Tiran, located at the northern end of the Red Sea, between the Sinai Peninsula (Egypt) and the Arabian Peninsula (Saudi Arabia), is a highly plausible location for Majma‘ al-Bahrain (the Junction of the Two Seas) mentioned in Surah Al-Kahf (18:60). This site aligns with Prophet Musa’s (AS) historical geography and the descriptions provided in Islamic sources regarding the journey to meet Khidr and the miraculous Fount of Life.

1. Geographic Alignment with Prophet Musa’s (AS) History

Prophet Musa (AS) spent a significant portion of his life in Egypt, later migrating with Bani Israel through the Sinai Peninsula. The Strait of Tiran lies along a natural route that:
✅ Connects Egypt, Sinai, and the Arabian Peninsula, where Musa (AS) and his followers traveled.
✅ Borders the Red Sea, which is central to Musa’s (AS) historical movements, including the crossing of the sea as mentioned in the Qur’an (26:63-66).
✅ Forms a junction of two significant water bodies, namely the Gulf of Aqaba and the Gulf of Suez, which are extensions of the Red Sea.

These factors make the Strait of Tiran a strong candidate for Majma‘ al-Bahrain.

2. The “Junction of the Two Seas” and the Strait of Tiran

The Qur’an (18:60) states:

“And [mention] when Moses said to his servant, ‘I will not cease [traveling] until I reach the junction of the two seas or continue for a long period.’” (Surah Al-Kahf 18:60)

The Strait of Tiran is where the two branches of the Red Sea—the Gulf of Aqaba and the Gulf of Suez—meet. This aligns with the Qur’anic description of a confluence of two water bodies, making it the most geographically suitable location for Majma‘ al-Bahrain.

Other proposed locations, such as the Mediterranean-Red Sea junction or the Persian Gulf, are unlikely because:
❌ They do not align with Musa’s (AS) historical travels.
❌ They are far from the Sinai region, where Musa (AS) lived and moved.

Thus, the Strait of Tiran remains the most convincing location.

3. The Fount of Life and the Fish’s Revival Near the Strait of Tiran

Islamic sources mention that Prophet Musa (AS) carried a salted fish, which revived when it came into contact with the miraculous water:

“…That water was the Water of Life; anyone who drank from it would live forever, and nothing dead came into contact with it except that it came back to life.” (Sahih al-Bukhari)

This suggests that:

• The Fount of Life was located near Majma‘ al-Bahrain (the Strait of Tiran).
• The spring had miraculous properties, reviving the fish and potentially granting immortality.
• The presence of underwater springs in the region supports the idea that a hidden or lost spring could have existed.

Furthermore, the Strait of Tiran is known for its unique underwater formations and coral reefs, possibly indicating an ancient, now-submerged freshwater source that once existed.

4. The Presence of Khadir and the Meeting Point

The Qur’an describes that after reaching Majma‘ al-Bahrain, Musa (AS) met a righteous servant of Allah (Khadir):

“…They found a servant from among Our servants to whom We had given mercy from Us and had taught him from Our knowledge.” (Surah Al-Kahf 18:65)

If we assume that Majma‘ al-Bahrain was at the Strait of Tiran, it follows that:

• Khidr’s presence was somewhere near this region, possibly along the Arabian coast or an island near the Strait.
• The Fount of Life was near this location, explaining why Musa (AS) and Yusha (AS) had to reach this specific place.

This interpretation strengthens the physical reality of the Fount of Life rather than viewing it as a mere metaphor.

5. The Sinai-Arabian Route and Musa’s (AS) Journey

The Strait of Tiran connects the Sinai Peninsula to the Arabian Peninsula, which is significant because:

• Musa (AS) is historically linked to both Sinai and Midian (northwest Arabia).
• The crossing of the Red Sea is believed to have occurred in this region.
• Khadir is often associated with Arabia, making the Strait of Tiran a logical meeting point.

Since the Strait of Tiran serves as a natural connection between these regions, it is a highly plausible location for Majma‘ al-Bahrain and the events described in Surah Al-Kahf.

Conclusion: The Strait of Tiran as the Strongest Candidate

Based on:
✅ The historical movement of Musa (AS) in the Sinai region.
✅ The Qur’anic mention of Majma‘ al-Bahrain as a confluence of two seas.
✅ The revival of the fish in a specific, miraculous water source.
✅ The geographical significance of the Strait of Tiran.

It is highly probable that Majma‘ al-Bahrain was located at the Strait of Tiran, where the Gulf of Aqaba and the Gulf of Suez meet. This physically real location strengthens the literal interpretation of the Fount of Life as an actual spring rather than a metaphor, confirming its existence near this key maritime passage in the Red Sea region.

Regardless of its exact placement, the fact that the event is tied to a real geographic location strengthens the argument that the Fount of Life was a physical phenomenon.

Tiran Island: Possible Fount of Life Site

The Hadith mentions that Musa (peace be upon him) traced the way made by the revived fish into the sea.

“So Moses went on looking for the sign of the fish in the sea.“

[Sahih al-Bukhari: 78]

It suggests that Musa (peace be upon him) traveled to a nearby island. The nearest island to the Strait of Tiran is Tiran Island.

The Hadith in Sahih al-Bukhari (78) mentions that Prophet Musa (peace be upon him) was searching for the place where the fish came to life and took its way into the sea, which served as the divine sign he was looking for. This incident is related to Surah Al-Kahf (18:60-65), where Musa and his servant traveled to the “junction of the two seas” to meet Khadir.

The Possibility of Tiran Island as the Location

The Strait of Tiran, located at the entrance of the Gulf of Aqaba, is a narrow sea passage between the Sinai Peninsula and the Arabian Peninsula. The nearest island to the Strait of Tiran is Tiran Island, which raises the possibility that Musa traveled toward or reached this island after following the revived fish’s path into the sea.

1. Geographical Context
   • The Strait of Tiran connects the Red Sea and the Gulf of Aqaba, forming a natural maritime corridor.
   • Tiran Island lies in close proximity to this strait, making it a plausible candidate for Musa’s journey if he followed the fish into the sea.
   • The unique underwater geography of the strait, including coral reefs and channels, could have played a role in making this an ideal meeting place.
2. Theological & Historical Considerations
   • Musa’s journey was meant to be a test of patience and divine wisdom, leading him to Khidr, who had special knowledge granted by Allah.
   • The fact that Musa was actively looking for a divine sign—a revived fish escaping into the sea—suggests that his route followed the fish’s movement, which could have led him to an island or a distant coastal area.
   • Given the geographical features of the Strait of Tiran, an island like Tiran Island could have served as a resting place or even the location where Musa met Khadir.
3. Physical Evidence Supporting the Island Theory
   • The unique topography of Tiran Island, with its coastal cliffs, coral reefs, and underwater channels, suggests it could have been a meeting place between land and sea, fitting the description in the Hadith and Qur’anic verses.
   • The island is largely uninhabited today, but it may have historically been used as a waypoint for travelers moving between Sinai and the Arabian Peninsula.
   • The presence of underwater structures and ancient sea pathways around Tiran supports the idea that a revived fish could have visibly “taken its way into the sea” in a noticeable manner.

The Hadith and Qur’anic verses describing Musa’s journey suggest he followed the sign of the fish as it moved into the sea. The geography of the Strait of Tiran and the proximity of Tiran Island make it a plausible candidate for where Musa may have traveled, possibly encountering Khidr in this region. While definitive historical proof is lacking, the island’s location and its relevance to the Red Sea and Gulf of Aqaba align well with the scriptural narrative.

Geography and Geology of Tiran Island

Geography

Tiran Island is a strategically located island in the Red Sea near the Strait of Tiran, which separates the Gulf of Aqaba from the main body of the Red Sea. It lies at the entrance of the Gulf of Aqaba, approximately 6 km from the Sinai Peninsula in Egypt and 8 km from the Arabian coast of Saudi Arabia. The island covers an area of about 80 km² and is mostly barren, with a rugged, mountainous terrain. It has no permanent population, but it has been historically used for military and navigation purposes.

The surrounding waters of Tiran Island are known for their rich coral reefs, making the area significant for marine biodiversity and diving tourism. The strait between Tiran Island and the Saudi coast is the primary shipping route for access to the ports of Aqaba (Jordan) and Eilat (Israel).

Geology

Tiran Island is part of the Arabian-Nubian Shield, a geological formation that extends across northeastern Africa and the Arabian Peninsula. The island’s geological composition primarily consists of ancient Precambrian igneous and metamorphic rocks, overlain by younger sedimentary deposits. These formations were shaped by tectonic activity associated with the rifting of the Red Sea, which began around 30 million years ago.

The coral reefs surrounding the island are part of an extensive reef system that has developed due to the warm, clear waters of the Red Sea, which support coral growth. These reefs contribute to the complex bathymetry of the region, making navigation through the Strait of Tiran challenging for large vessels.

Overall, Tiran Island plays a crucial role in the geopolitics, marine ecology, and geological history of the Red Sea region.

4. Refuting the Metaphorical Interpretation

Some scholars propose that the Fount of Life represents knowledge, arguing that:

• Khidr’s wisdom was like a source of eternal knowledge, and Musa (AS) had to seek it.
• The revival of the fish symbolizes enlightenment rather than a physical resurrection.

However, this interpretation does not align with the literal descriptions in the Qur’an and Hadith:
✅ The fish’s revival was a real event, not a symbolic one.
✅ The Qur’an speaks of the physical journey of Musa (AS) and his servant Yusha.
✅ The presence of a specific geographic location (Majma‘ al-Bahrain) indicates a real-world event rather than a metaphor.

The combination of Qur’anic verses, authentic Hadiths, and the detailed description of the fish’s revival strongly indicate that the Fount of Life was a real, physical spring. While some may interpret it metaphorically, Islamic texts provide clear evidence that it was a miraculous water source near Majma‘ al-Bahrain, possibly in the Red Sea region. Whether its location remains hidden or lost over time, its physical existence is a more convincing interpretation than a purely symbolic meaning.

Fount of Life: Where the Life Originated

Fount of Life and the Origin of Life in Islamic and Scientific Perspectives

The Fount of Life is often considered a metaphorical or literal source from which life originates, linking it to both spiritual and scientific discussions about the creation and sustenance of life. In Islamic thought, the Qur’an emphasizes water as the fundamental origin of all living beings, which aligns with modern scientific theories on the emergence of life.

1. Qur’anic Perspective: Life Originating from Water

The Qur’an explicitly states the origin of life in water:

“And We made from water every living thing. Will they not then believe?”
(Surah Al-Anbiya 21:30)

This verse suggests that water was the medium through which life was created, which is a fundamental concept in both Islamic theology and modern biology.

Another relevant verse:

“And Allah has created every living creature from water. Among them are those that crawl on their bellies, those that walk on two legs, and those that walk on four. Allah creates what He wills. Surely Allah has power over all things.”
(Surah An-Nur 24:45)

This supports the idea that all biological diversity ultimately traces its origins back to a single aqueous source, possibly corresponding to what can be termed the Fount of Life.

2. Scientific Correlation: Hydrothermal Vents and Primordial Water Origins

Modern science suggests that life may have originated in aquatic environments, particularly in hydrothermal vents or primordial oceans rich in organic compounds. These theories align with the Qur’anic emphasis on water as the source of life.

a) Hydrothermal Vent Theory

• Deep-sea vents release minerals and heat, creating an environment conducive to the formation of organic molecules—the building blocks of life.
• This aligns with the concept of a Fount of Life, where life may have first emerged in deep waters.

b) Primordial Soup Hypothesis

• Suggests that Earth’s early oceans contained a rich mixture of organic compounds, eventually leading to the development of life.
• This reinforces the idea that the first living organisms came from a “water of life” scenario, as referenced in the Qur’an.

3. Connection Between the Fount of Life and Extinct & Living Species

The Fount of Life may symbolically represent the first emergence of life forms, from which all extinct and existing species evolved.

Why the Red Sea?

The Red Sea: A Strategic Crossroad for the Dispersal of Biological Species After Creation in the Fount of Life

The Red Sea, situated at the intersection of Africa, Asia, and Europe, has played a crucial role in the dispersal of biological species across continents. Its unique geographical location, climatic conditions, and historical significance make it an important region in understanding how species migrated and diversified after their initial emergence from the Fount of Life.

1. The Red Sea’s Location and Its Role in Species Dispersal

• The Red Sea is bordered by northeastern Africa (Egypt, Sudan, Eritrea) to the west and the Arabian Peninsula (Saudi Arabia, Yemen) to the east.
• It connects to the Indian Ocean via the Bab el Mandeb Strait and to the Mediterranean Sea via the Suez Canal, making it a vital corridor for marine and terrestrial species migration.
• As a warm, enclosed sea, it has influenced the evolution, adaptation, and movement of both marine and terrestrial life between continents.

2. Connection to the Fount of Life and Early Species Dispersal

The Fount of Life refers to the original source of biological life, whether metaphorically or physically, as described in religious and scientific perspectives. The Red Sea’s proximity to the earliest cradles of life supports the idea that it played a major role in species expansion after their initial emergence.

a) Marine Life and Evolution

• The Red Sea is one of the world’s most saline seas, but despite this, it harbors unique and endemic species.
• Coral reefs, fish species, and microorganisms found in the Red Sea have been isolated and adapted to extreme conditions, supporting the idea of early marine evolution.
• The rich biodiversity of the Red Sea suggests it may have served as a biological refuge and a launching point for marine species dispersal to other oceans.

b) Terrestrial Life Migration via the Red Sea Region

• The landmasses surrounding the Red Sea served as migratory routes for early humans and animals, allowing species to spread between Africa, Asia, and Europe.
• Fossil evidence indicates that early hominins migrated from Africa into Arabia and beyond, possibly using routes along the Red Sea.
• Many desert-adapted species from Africa and Arabia show genetic similarities, indicating past land connections and species exchanges.

3. Biodiversity Hotspot and Endemism in the Red Sea

Due to its unique environmental conditions, the Red Sea is home to many endemic species that are not found elsewhere, reinforcing its role in the evolution and dispersal of biological life.

• Coral Reef Ecosystem:
  • The Red Sea has some of the oldest and most resilient coral reefs, with species adapted to high salinity and temperature.
  • These corals may have served as ancestral species, spreading to other reef systems in the Indian and Pacific Oceans.
• Marine Fauna:
  • The Red Sea hosts over 1,200 species of fish, of which more than 10% are endemic.
  • It is a migration route for whale sharks, dugongs, and manta rays, indicating long-term dispersal patterns.
• Terrestrial and Avian Life:
  • The surrounding deserts and coastal wetlands of the Red Sea support migratory birds, many of which travel between Africa, Asia, and Europe.
  • These birds serve as natural agents of species dispersal, carrying seeds, microorganisms, and small marine life between continents.

The Red Sea’s strategic position at the junction of three continents makes it a key region for understanding the movement and dispersal of species after their creation in the Fount of Life. It has served as a marine biodiversity hub, a corridor for early human migration, and a refuge for endemic species. Whether through Islamic perspectives on the origin of life, fossil records, or modern ecological studies, the Red Sea remains a living testament to the dynamic interplay between geography, biology, and evolution.

Salinity of Oceans

On average, the salinity of Earth’s oceans has decreased over geological time. Here’s why:

1. Early Oceans Were More Saline

• When Earth’s oceans first formed (over 4 billion years ago), the planet was geologically active, and large amounts of dissolved minerals and salts were released from volcanic activity and hydrothermal vents.
• Weathering of rocks on land also contributed more dissolved ions, leading to initially high salinity.

2. Long-Term Salt Removal Mechanisms

Over millions of years, several processes have gradually reduced ocean salinity:

• Deposition of salts into sediments: Salts precipitate and get buried in deep-sea sediments.
• Formation of evaporite deposits: Large-scale evaporation of shallow seas (e.g., during the formation of salt flats) removes salt from the ocean system.
• Biological activity: Marine organisms extract calcium and other ions from seawater to build shells and skeletons, reducing dissolved salts.
• Plate tectonics and subduction: Some oceanic salts get locked into the Earth’s mantle through subduction of the oceanic crust.

3. Modern Salinity Levels

• Today, the average ocean salinity is about 35 parts per thousand (ppt), but this is lower than in earlier geological periods.
• However, salinity varies regionally due to factors like ice formation, rainfall, and evaporation.

Red Sea Salinity: Characteristics, Causes, and Regional Variations

Definition of Salinity

Salinity is the measure of salt concentration in water, typically expressed in parts per thousand (ppt). It represents the number of grams of dissolved salt per kilogram of seawater. In most oceans, the average salinity is around 35 ppt (or 3.5%), meaning 35 grams of dissolved salts exist in every kilogram of seawater. The two most dominant ions contributing to seawater salinity are chloride (Cl⁻) and sodium (Na⁺), which together make up over 85% of the total dissolved salts.

Salinity in the Red Sea

The Red Sea is one of the most saline seas in the world, with a significantly higher salt concentration compared to most oceans. Its salinity varies along its length due to a combination of factors, including evaporation, rainfall, and water exchange with other seas.

• General Salinity Levels:
  • The Red Sea’s average salinity ranges between 36 and 41 ppt, depending on location.
  • Salinity increases from south to north, following a gradient influenced by evaporation and limited freshwater input.
  • In the northern Red Sea (around 26° N), salinity reaches up to 40 ppt (4.0%), significantly higher than the open ocean average of 35 ppt (3.5%).

Factors Contributing to High Salinity in the Red Sea

1. High Evaporation Rates
   • The Red Sea experiences intense solar radiation, leading to high evaporation rates of up to ~2 meters per year.
   • Since there is little fresh water replacement, the evaporative loss causes increased salt concentration in the remaining water.
2. Low Annual Rainfall
   • The Red Sea region has very low precipitation, with rainfall ranging from:
     • 3 mm/year in the northern Red Sea
     • 150 mm/year in the southern Red Sea
   • This minimal rainfall means there is no significant dilution of seawater salinity.
3. Lack of River Inflow
   • Unlike other seas, the Red Sea has no major rivers flowing into it.
   • Most oceans receive freshwater from rivers, which lowers their salinity, but the Red Sea lacks such freshwater inflow, leading to higher salt concentrations.
4. Limited Water Exchange with the Indian Ocean
   • The Red Sea is connected to the Indian Ocean via the Bab el Mandeb Strait.
   • The narrow and shallow nature of the strait restricts the flow of less saline water from the Indian Ocean, reducing dilution and increasing salinity in the Red Sea.
5. Geographical Isolation
   • The Red Sea is a semi-enclosed sea, meaning its water does not mix freely with larger bodies of water, leading to higher localized salinity over time.

Regional Variations in Red Sea Salinity

• Southern Red Sea (Near Bab el Mandeb, ~12° N – 17° N):
  • Salinity is lower (~36–38 ppt) due to inflow from the Indian Ocean.
  • Some seasonal dilution occurs due to monsoon-driven currents.
• Central Red Sea (~17° N – 22° N):
  • Salinity increases to around 38–39 ppt, as evaporation outpaces water exchange.
• Northern Red Sea (~22° N – 26° N):
  • Salinity reaches 40 ppt (4.0%), the highest in the Red Sea.
  • Lack of external water inflow and extreme evaporation contribute to maximum salinity levels.

Effects of High Salinity on the Red Sea Ecosystem

1. Coral Adaptation:
   • The Red Sea’s corals are highly adapted to high salinity and temperature, making them more resilient to climate change compared to corals in other regions.
2. Marine Life Specialization:
   • Many species in the Red Sea, including fish and invertebrates, have evolved physiological adaptations to tolerate high salinity.
   • The Red Sea is home to endemic species that are not found elsewhere due to its unique conditions.
3. Ocean Circulation & Water Density:
   • High salinity increases water density, influencing deep-water circulation in the Red Sea and affecting oxygen levels and nutrient distribution.

The Red Sea’s high salinity is a result of high evaporation, low rainfall, lack of rivers, and restricted water exchange with the Indian Ocean. Salinity increases from south to north, reaching up to 40 ppt in the northern Red Sea, one of the highest values among the world’s seas. This extreme environment has led to unique marine adaptations, making the Red Sea a fascinating region for studying oceanography, marine biology, and climate resilience.

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