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There is another interpretation for this verse which critics argue is the only one to accurately fit this verse on a literal reading, which we will discuss below. This fits a prevalent antiquity (and pre-antiquity) view which was present across the region, and was also held in biblical cosmology and later Christian/Jewish exegesis at the time of Mohammad, that this refers to a somewhat magical cosmic ocean surrounding the Earth.
There is another interpretation for this verse which critics argue is the only one to accurately fit this verse on a literal reading, which we will discuss below. This fits a prevalent antiquity (and pre-antiquity) view which was present across the region, and was also held in biblical cosmology and later Christian/Jewish exegesis at the time of Mohammad, that this refers to a somewhat magical cosmic ocean surrounding the Earth.


This may be compared to the ancient Akkadian myth of the Abzu, the name for a fresh water underground sea that was given a religious quality in Sumerian and Akkadian mythology. Lakes, springs, rivers, wells, and other sources of fresh water were thought to draw their water from the Abzu underground sea, while the Ocean that surrounded the world was a saltwater sea. This underground sea is called Tehom in the Hebrew Bible. For example, Genesis 49:25 says, "blessings of the heavens above, and Tehom lying beneath".<ref>Wensinck, Arent Jan (1918). "The Ocean in the Literature of the Western Semites". Verhandelingen der Koninklijke Akademie van Wetenschappen te Amsterdam. Afdeeling Letterkunde. Nieuwe reeks. dl. 19. no. 2. page 14</ref> Wensinck explains,<ref>Wensinck, Arent Jan (1918). "The Ocean in the Literature of the Western Semites". Verhandelingen der Koninklijke Akademie van Wetenschappen te Amsterdam. Afdeeling Letterkunde. Nieuwe reeks. dl. 19. no. 2. page 17</ref> "Thus it appears that the idea of there being a sea of sweet water under our earth, the ancient Tehom, which is the source of springs and rivers, is common to the Western Semites". Similarly in Greek mythology, the world was surrounded by Oceanus, the world-ocean of classical antiquity. Oceanus was personified as the god Titan, whose consort was the aquatic sea goddess Tethys. It was also thought that rainfall was due a third ocean above the "Firmament of the Sky" (a vast reservoir above the firmament of the sky is also described in the Genesis creation narrative). Whether the two seas mentioned in the Qur'an referred to these mythological seas or a more general inviolable barrier between bodies of salt and fresh water, critics argue that the verse in question is scientifically wrong.
This likely originates from ancient Mesopotamian myths, such as the ancient Akkadian myth of the Abzu, the name for a fresh water underground sea that was given a religious quality in Sumerian and Akkadian mythology. Lakes, springs, rivers, wells, and other sources of fresh water were thought to draw their water from the Abzu underground sea, while the Ocean that surrounded the world was a saltwater sea. This underground sea is called Tehom in the Hebrew Bible. For example, Genesis 49:25 says, "blessings of the heavens above, and Tehom lying beneath".<ref>Wensinck, Arent Jan (1918). "The Ocean in the Literature of the Western Semites". Verhandelingen der Koninklijke Akademie van Wetenschappen te Amsterdam. Afdeeling Letterkunde. Nieuwe reeks. dl. 19. no. 2. page 14</ref> Wensinck explains,<ref>Wensinck, Arent Jan (1918). "The Ocean in the Literature of the Western Semites". Verhandelingen der Koninklijke Akademie van Wetenschappen te Amsterdam. Afdeeling Letterkunde. Nieuwe reeks. dl. 19. no. 2. page 17</ref> "Thus it appears that the idea of there being a sea of sweet water under our earth, the ancient Tehom, which is the source of springs and rivers, is common to the Western Semites". Similarly in Greek mythology, the world was surrounded by Oceanus, the world-ocean of classical antiquity. Oceanus was personified as the god Titan, whose consort was the aquatic sea goddess Tethys. It was also thought that rainfall was due a third ocean above the "Firmament of the Sky" (a vast reservoir above the firmament of the sky is also described in the Genesis creation narrative). Whether the two seas mentioned in the Qur'an referred to these mythological seas or a more general inviolable barrier between bodies of salt and fresh water, critics argue that the verse in question is scientifically wrong.


The antiquity view is well summarised in Tommaso Tesei's 2015 article '''[https://www.jstor.org/stable/10.7817/jameroriesoci.135.1.19 Some Cosmological Notions from Late Antiquity in Q 18:60–65: The Quran in Light of Its Cultural Context]''<nowiki/>', examining the Qur'ans verse on Moses meeting a servant at the meeting of the two seas, especially regarding words that have puzzled Islamic commentators. The full article, which is recommended to read to understand the context, can be read in the link on JSTOR for free, which provides a full overview. A summary 
The antiquity view is well summarised in Tommaso Tesei's 2015 article '''[https://www.jstor.org/stable/10.7817/jameroriesoci.135.1.19 Some Cosmological Notions from Late Antiquity in Q 18:60–65: The Quran in Light of Its Cultural Context]''<nowiki/>', examining the Qur'ans verse on Moses meeting a servant at the meeting of the two seas, which he claims is influenced by a story of Alexander the Great (''see [[Dhul-Qarnayn and the Alexander Romance]]''), which also features in this Surah. The full article from Tommaso, which is recommended to read to understand the context, can be read in the link on JSTOR for free, which provides a full overview.  


{{Quote|TT|the Quranic text states that he is able to reach it after hearing from his young
The Quran states that Moses is able to reach “the junction of the two seas” (majmaʿ al-baḥrayn), where he meets the Servant of God. It states that he is able to reach it after hearing from his young attendant about the fish that they were carrying with them escaping. This is twice referred to, in vv.61 and 63. In both cases the dynamic is described by exactly the same phrase, with v63 ending in ʿajaban, which is commonly translated as “wondrously” or “in a marvellous way,” and 'saraban', which has caused problems and disagreements among Muslim commentators:  
attendant about the fish that they were carrying with them escaping.}}
 
The Quran states that Moses is able to reach “the junction of the two seas” (majmaʿ al-baḥrayn), where he meets the Servant of God. It states that he is able to reach it after hearing from his young attendant about the fish that they were carrying with them escaping. This is twice referred to, in vv.61 and 63. In both cases the dynamic is described by exactly the same phrase,  
 
The word 'saraban':  


{{Quote|TT|...the root s-r-b is found in three other Quranic passages—sarāb (“mirage”) in 24:39 and 78:20, and sārib (“to go forth or away”) in 13:10—sarab is a Quranic hapax legomenon, that is, it appears only once. One way to understand saraban is to read it as the accusative of sarab, which means “tunnel” or “subterranean excavation.” Then the phrase in v. 61 can be translated as either “and it took its way in the sea by way of a subterranean excavation” or “and it took its way: a subterranean excavation in the sea,” depending on whether saraban is considered an accusative of circumstance (ḥāl) or a second direct object (the irst being sabīlahu) of the verb ittakhadha.}}
{{Quote|TT|...the root s-r-b is found in three other Quranic passages—sarāb (“mirage”) in 24:39 and 78:20, and sārib (“to go forth or away”) in 13:10—sarab is a Quranic hapax legomenon, that is, it appears only once. One way to understand saraban is to read it as the accusative of sarab, which means “tunnel” or “subterranean excavation.” Then the phrase in v. 61 can be translated as either “and it took its way in the sea by way of a subterranean excavation” or “and it took its way: a subterranean excavation in the sea,” depending on whether saraban is considered an accusative of circumstance (ḥāl) or a second direct object (the irst being sabīlahu) of the verb ittakhadha.}}


This puzzled commentators giving a rise to a number of conflicting interpretations by later Muslims starting from the mid-8th century exegesis:{{Quote|Tommaso Tesei's. 2015. JSTOR. Some Cosmological Notions from Late Antiquity in Q 18:60–65: The Quran in Light of Its Cultural Context.|..starting with the word saraban which has puzzled commentators + fish regaining life: All we know is that the fish breaks loose near a rock at the junction of the two seas and that this event indicates to Moses that he has reached the goal of his journey. When examined in light of a legend concerning Alexander’s journey to the Land of the Blessed, during which he fails to bathe in the water of life, the episode acquires more sense, however. Specifically, the fish’s escape represents an allusion to the resurrection of a salt fish after Alexander’s cook washes it in the water of life. Muslim exegetes introduced some elements of this legend in their explanation of the narrative told in the Quran. In fact, the fish’s escape episode is usually related to the motif of the water of life.  Western scholars, too, almost unanimously consider this story of Alexander to be behind the Quranic account. The motif of the source of life reported in the legend concerning Alexander should certainly be understood in relation to the life-giving characteristics that Near Easterners attributed to the sweet waters of the rivers...
The puzzled commentators have given rise to a number of conflicting interpretations by later Muslims starting from the mid-8th century exegesis, who often came up with miraculous stories to link the fish escaping with a tunnel (a summary is provided in the article). Tommaso states that such attempts to relate the path the fish takes in the sea to passage on land are direct consequences of the apparent discordance between the meaning of the word sarab, “subterranean passage,” and the place where it is said to be found: the sea. It seems the later commentators did not have the full story it arose from. With the story matching a common motif of the water of life surrounding the Earth that could give life to the dead:{{Quote|Tommaso Tesei's. 2015. JSTOR. Some Cosmological Notions from Late Antiquity in Q 18:60–65: The Quran in Light of Its Cultural Context.|..starting with the word saraban which has puzzled commentators + fish regaining life: All we know is that the fish breaks loose near a rock at the junction of the two seas and that this event indicates to Moses that he has reached the goal of his journey. When examined in light of a legend concerning Alexander’s journey to the Land of the Blessed, during which he fails to bathe in the water of life, the episode acquires more sense, however. Specifically, the fish’s escape represents an allusion to the resurrection of a salt fish after Alexander’s cook washes it in the water of life. Muslim exegetes introduced some elements of this legend in their explanation of the narrative told in the Quran. In fact, the fish’s escape episode is usually related to the motif of the water of life.  Western scholars, too, almost unanimously consider this story of Alexander to be behind the Quranic account. The motif of the source of life reported in the legend concerning Alexander should certainly be understood in relation to the life-giving characteristics that Near Easterners attributed to the sweet waters of the rivers...}}This also explains why the fish then takes to the sea in a 'marvellous' way:
 
{{Quote|TT|When at v. 63 the Quran states that the fish “took its way in the sea in a marvellous way,” it evidently refers to its wondrously being revived upon contact with the miraculous water. In fact, the enigmatic episode acquires sense only if read in light of the dynamic described in the legend of the water of life, and the extreme vagueness with which the Quran describes the episode suggests that its audience was expected to be acquainted with the Alexander tale...}}
When at v. 63 the Quran states that the fish “took its way in the sea in a marvellous way,” it evidently refers to its wondrously being revived upon contact with the miraculous water. In fact, the enigmatic episode acquires sense only if read in light of the dynamic described in the legend of the water of life, and the extreme vagueness with which the Quran describes the episode suggests that its audience was expected to be acquainted with the Alexander tale...
Similar to other religious near-East sources:
 
{{Quote|TT|..This version of the story of Alexander reflects a simple idea that follows the literal understanding of Gen 2:10–14, namely, that the earthly paradise could be reached by following the course of one of the four rivers. In fact, sources confirm that during late antiquity it was widely held that paradise was a physical place situated on the other side of the ocean encircling the earth. In accordance with this concept, it was generally assumed that the rivers lowing from paradise passed under this ocean to reach the inhabited part of the world. ..
..This version of the story of Alexander reflects a simple idea that follows the literal understanding of Gen 2:10–14, namely, that the earthly paradise could be reached by following the course of one of the four rivers. In fact, sources confirm that during late antiquity it was widely held that paradise was a physical place situated on the other side of the ocean encircling the earth. In accordance with this concept, it was generally assumed that the rivers lowing from paradise passed under this ocean to reach the inhabited part of the world. ..


..identification of the water of life with the rivers of paradise, as confirmed by Philostorgius and, more significantly, in the Talmudic version of the Alexander legend, and, on the other hand, the idea that these rivers lowed underground beneath the sea from paradise to the inhabited earth, as several authors report—it seems very likely that saraban in Q 18:63 is meant to describe the subterranean passage under the sea that the fish takes once resurrected by the miraculous water of the paradisiacal rivers...
..identification of the water of life with the rivers of paradise, as confirmed by Philostorgius and, more significantly, in the Talmudic version of the Alexander legend, and, on the other hand, the idea that these rivers lowed underground beneath the sea from paradise to the inhabited earth, as several authors report—it seems very likely that saraban in Q 18:63 is meant to describe the subterranean passage under the sea that the fish takes once resurrected by the miraculous water of the paradisiacal rivers...


In Quranic cosmology, this expression is possibly intended to designate a place that has a specific role in the passage of the heavenly waters to earth. In light of the above, one can imagine majmaʿ al-baḥrayn as the place where the heavenly and terrestrial oceans meet, and from where the sweet waters reach the earth, by way of an underground course alluded to by the expression saraban..}}The story is taken from the Syriac Alexander Legend, which separate part of this chapter 18 Surah al-Kahf come from (''see [[Dhul-Qarnayn and the Alexander Romance]]'')
In Quranic cosmology, this expression is possibly intended to designate a place that has a specific role in the passage of the heavenly waters to earth. In light of the above, one can imagine majmaʿ al-baḥrayn as the place where the heavenly and terrestrial oceans meet, and from where the sweet waters reach the earth, by way of an underground course alluded to by the expression saraban..}}
 
This view has more evidence from Islamic sources.
 
Other classical interpretations - Ptolemy's view?
 
=== The two seas in Islamic literature ===
=== The two seas in Islamic literature ===
   
   
After {{Quran|18|60}} says he won't give up until he reaches the two seas, or has progressed for many ages, implying this junction is extremely far from any land, taking longer than any journey on our actual oceans would take. For example Christopher Columbus's journeys to America in the 1,400's took around 4 weeks to 6 months depending on the wind and weather.<ref>[https://www.royalcaribbean.com/guides/transatlantic-history-crossing-cruise#:~:text=Back%20in%20Columbus'%20day%2C%20sailing,was%20largely%20based%20on%20luck. ''How transatlantic history shaped the world as we know it.''] Royalcaribbean.com. Uploaded by Chantae Reden. 2022. Written by Claire Heginbotham.</ref> Which should have been far longer than any close ocean as later Islamic scholars have suggested  
{{Quran|18|60}} states he won't give up until he reaches the two seas, or has progressed for many 'ages', implying this junction is extremely far from land, taking longer than any journey on our actual oceans would take. For example Christopher Columbus's journeys to America in the 1,400's took around 4 weeks to 6 months depending on the wind and weather.<ref>[https://www.royalcaribbean.com/guides/transatlantic-history-crossing-cruise#:~:text=Back%20in%20Columbus'%20day%2C%20sailing,was%20largely%20based%20on%20luck. ''How transatlantic history shaped the world as we know it.''] Royalcaribbean.com. Uploaded by Chantae Reden. 2022. Written by Claire Heginbotham.</ref> Which should have been far longer than any close ocean as later Islamic scholars have suggested:
{{Quote|{{Quran|18|60}}|(Consider) when Moses said to his young companion, "I shall continue travelling until I reach the junction of the two seas or have travelled for many ages".}}
{{Quote|{{Quran|18|60}}|(Consider) when Moses said to his young companion, "I shall continue travelling until I reach the junction of the two seas or have travelled for many ages".}}


In this story Moses goes with a 'servant of God' at the junction of the two seas, who is unnamed in the Qur'an but called 'Al-Khidr' in the Hadith. This man has extremely accurate foreknowledge of both future events and human nature ([[Qur'an, Hadith and Scholars:Predestination|predestination]]), so he carries out seemingly strange immoral tasks and tells Moses not to ask him about them. However Moses does, so after three events Al-Khidr parts ways with him and tells him why he committed the acts. He made a hole in the boat so it couldn't. His knowledge is so great and usually only reserved for God, yet he is able to teach such an importatn prophet as Moses and get annoyed with him - this fits coming from a special sea.
This story continues where Moses goes with a 'servant of God' at the junction of the two seas, who is unnamed in the Qur'an but called 'Al-Khidr' in the Hadith. This man has extremely accurate foreknowledge of both future events and human nature ([[Qur'an, Hadith and Scholars:Predestination|predestination]]), so he carries out seemingly strange immoral tasks and tells Moses not to ask him about them; these are making a hole in a boat to sink it, killing a young child, and fixing a wall for free for a town that refused them hospitality.  
 
However Moses can't help but ask, so after three events Al-Khidr parts ways with him and tells him why he committed the acts; he made a hole in the boat as it was owned by poor people but was about to be stolen by a king if they departed then, the child was killed as he would become a disbeliever, hurting his devout parents - so God will replace him with a 'purer' one, and the as for the wall, he built it because it is covering a hidden treasure and two orphan boys will find this later.


{{Quote|{{Quran|18|60-81}}|18:65 And they found a servant from among Our servants to whom we had given mercy from us and had taught him from Us a [certain] knowledge.
{{Quote|{{Quran|18|60-81}}|18:65 And they found a servant from among Our servants to whom we had given mercy from us and had taught him from Us a [certain] knowledge.
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18:79 As for the ship, it belonged to poor people working at sea. So I intended to cause defect in it as there was after them a king who seized every [good] ship by force.  
18:79 As for the ship, it belonged to poor people working at sea. So I intended to cause defect in it as there was after them a king who seized every [good] ship by force.  
18:80 And as for the boy, his parents were believers, and we feared that he would overburden them by transgression and disbelief.
18:80 And as for the boy, his parents were believers, and we feared that he would overburden them by transgression and disbelief.
18:81 So we intended that their Lord should substitute for them one better than him in purity and nearer to mercy.}}
18:81 So we intended that their Lord should substitute for them one better than him in purity and nearer to mercy.
18:82 And as for the wall, it belonged to two orphan boys in the city, and there was beneath it a treasure for them, and their father had been righteous. So your Lord intended that they reach maturity and extract their treasure, as a mercy from your Lord. And I did it not of my own accord. That is the interpretation of that about which you could not have patience."}}
   
   
This verse is expanded upon here: {{Bukhari|4|55|613}}
This verse is expanded upon in a sahih hadith: {{Bukhari|4|55|613}}
* Someone who has this foresight inclusion - future events and human nature ([[Qur'an, Hadith and Scholars:Predestination|predestination]]) (ship sinking, boy becoming an unbeliever, orphans finding treasure) makes sense coming from god's sea - and disappears there after Moses keeps asking questions - this makes sense with them coming from a supernatural cosmic ocean
 
We can see that the servants knowledge is so great and usually only reserved for God, yet he is able to teach a prophet as important as Moses, and get annoyed with him and leave him for questioning him. This fits someone coming from God's special sea as they are so supernatural.


Usually appears after creation events: Q55:22 is mentioned just after creating humans and jinn, ({{Quran|35|12}} following creation of humans from clay.), and 27:61 - verse before mentions creating the heavens and the Earth.
=== Islamic Views ===
=== Islamic Views ===
'''Hadith and Qur'an'''
'''Hadith and Qur'an'''
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{{Quote|{{Quran|11|7}}|It is He who created the heavens and the earth in six days—and His Throne was [then] upon the waters—that He may test you [to see] which of you is best in conduct. Yet if you say, ‘You will indeed be raised up after death,’ the faithless will surely say, ‘This is nothing but plain magic.’}}As well as a hadith in Sunan Ibn Majah's collection, which although is rated 'weak', show's early Muslim understanding of the verses sea in the sky, above the seventh heaven:{{Quote|{{Ibn Majah||1|1|193}}|"I was in Batha with a group of people, among them whom was the Messenger of Allah. A cloud passed over him, and he looked at it and said: 'What do you call this?' They said: 'Sahab (a cloud).' He said: 'And Muzn (rain cloud).' They said: 'And Muzn.' He said: 'And 'Anan (clouds).' Abu Bakr said: "They said: 'And 'Anan.'" He said: 'How much (distance) do you think there is between you and the heavens?' They said: 'We do not know.' He said: 'Between you and it is seventy-one, or seventy-two, or seventy-three years, and there is a similar distance between it and the heaven above it (and so on)' until he counted seven heavens. <b>'Then above the seventh heaven there is a sea, between whose top and bottom is a distance like that between one heaven and another.</b> Then above that there are eight (angels in the form of) mountain goats. The distance between their hooves and their knees is like the distance between one heaven and the next. Then on their backs is the Throne, and the distance between the top and the bottom of the Throne is like the distance between one heaven and another. Then Allah is above that, the Blessed and Exalted."}}
{{Quote|{{Quran|11|7}}|It is He who created the heavens and the earth in six days—and His Throne was [then] upon the waters—that He may test you [to see] which of you is best in conduct. Yet if you say, ‘You will indeed be raised up after death,’ the faithless will surely say, ‘This is nothing but plain magic.’}}As well as a hadith in Sunan Ibn Majah's collection, which although is rated 'weak', show's early Muslim understanding of the verses sea in the sky, above the seventh heaven:{{Quote|{{Ibn Majah||1|1|193}}|"I was in Batha with a group of people, among them whom was the Messenger of Allah. A cloud passed over him, and he looked at it and said: 'What do you call this?' They said: 'Sahab (a cloud).' He said: 'And Muzn (rain cloud).' They said: 'And Muzn.' He said: 'And 'Anan (clouds).' Abu Bakr said: "They said: 'And 'Anan.'" He said: 'How much (distance) do you think there is between you and the heavens?' They said: 'We do not know.' He said: 'Between you and it is seventy-one, or seventy-two, or seventy-three years, and there is a similar distance between it and the heaven above it (and so on)' until he counted seven heavens. <b>'Then above the seventh heaven there is a sea, between whose top and bottom is a distance like that between one heaven and another.</b> Then above that there are eight (angels in the form of) mountain goats. The distance between their hooves and their knees is like the distance between one heaven and the next. Then on their backs is the Throne, and the distance between the top and the bottom of the Throne is like the distance between one heaven and another. Then Allah is above that, the Blessed and Exalted."}}
Verses talking about the two seas also usually appear after creation events: Q55:22 is mentioned just after creating humans and jinn, ({{Quran|35|12}} following creation of humans from clay.), and 27:61 - verse before mentions creating the heavens and the Earth.


'''Islamic Commentaries'''
'''Islamic Commentaries'''


[https://en.wikipedia.org/wiki/Al-Qurtubi Al-Qurtubi], a prominent Sunni Scholar  
[https://en.wikipedia.org/wiki/Al-Qurtubi Al-Qurtubi], a prominent Sunni Scholar says:
{{Quote|{{cite web| url=https://www.altafsir.com/Tafasir.asp?tMadhNo=1&tTafsirNo=5&tSoraNo=25&tAyahNo=53&tDisplay=yes&UserProfile=0&LanguageId=1 | title=Tafsir al-Qurtabi 25:53}}|Ibn Abbas and Ibn Jubayr said: It refers to the ocean of the sky and the ocean of the earth. Ibn Abbas further explained: They meet each other every year, and between them is a barrier decreed by Allah. "And a barrier between them is forbidden to be crossed." It is forbidden for the salty water to mix with the sweet water or for the sweet water to become salty.}}
{{Quote|{{cite web| url=https://www.altafsir.com/Tafasir.asp?tMadhNo=1&tTafsirNo=5&tSoraNo=25&tAyahNo=53&tDisplay=yes&UserProfile=0&LanguageId=1 | title=Tafsir al-Qurtabi 25:53}}|Ibn Abbas and Ibn Jubayr said: It refers to the ocean of the sky and the ocean of the earth. Ibn Abbas further explained: They meet each other every year, and between them is a barrier decreed by Allah. "And a barrier between them is forbidden to be crossed." It is forbidden for the salty water to mix with the sweet water or for the sweet water to become salty.}}
Similarly Ibn Kathir
Similarly Ibn Kathir
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