Author: Abdul Hai Lay'yan
The Divine Education Model in the Family of the Prophets (Part 115)
Educational Models from the Story of Prophet Musa and Al-Khidr (AS)
Fourth Lesson: The Vast Difference Between Allah’s Infinite Knowledge and Human Limited Understanding
After the journey of Prophet Musa and Al-Khidr (AS) came to an end, the Noble Qur’an explains the wisdom behind the three extraordinary incidents they experienced together. These events demonstrate the immense difference between Allah’s boundless knowledge and the limited understanding of human beings.
«أَمَّا السَّفِينَةُ فَكَانَتْ لِمَسَاكِينَ يَعْمَلُونَ فِي الْبَحْرِ فَأَرَدْتُ أَنْ أَعِيبَهَا وَكَانَ وَرَاءَهُمْ مَلِكٌ يَأْخُذُ كُلَّ سَفِينَةٍ غَصْبًا * وَأَمَّا الْغُلَامُ فَكَانَ أَبَوَاهُ مُؤْمِنَيْنِ فَخَشِينَا أَنْ يُرْهِقَهُمَا طُغْيَانًا وَكُفْرًا * فَأَرَدْنَا أَنْ يُبْدِلَهُمَا رَبُّهُمَا خَيْرًا مِنْهُ زَكَاةً وَأَقْرَبَ رُحْمًا * وَأَمَّا الْجِدَارُ فَكَانَ لِغُلَامَيْنِ يَتِيمَيْنِ فِي الْمَدِينَةِ وَكَانَ تَحْتَهُ كَنْزٌ لَهُمَا وَكَانَ أَبُوهُمَا صَالِحًا فَأَرَادَ رَبُّكَ أَنْ يَبْلُغَا أَشُدَّهُمَا وَيَسْتَخْرِجَا كَنْزَهُمَا رَحْمَةً مِنْ رَبِّكَ وَمَا فَعَلْتُهُ عَنْ أَمْرِي ذَلِكَ تَأْوِيلُ مَا لَمْ تَسْطِعْ عَلَيْهِ صَبْرًا» [1]
This section presents the final scene of the story of Prophet Musa and Al-Khidr (AS). Throughout their journey, Prophet Musa (AS)—and likewise every reader of the Qur’an—witnesses three extraordinary events that, on the surface, appear inconsistent with ordinary standards of reason and justice. Up to this point, the Noble Qur’an does not explicitly mention the name of Al-Khidr, thereby preserving the mystery of the narrative and directing the reader’s attention not to the personalities involved but to the divine message and wisdom behind the events.
At the conclusion of the journey, Al-Khidr (AS) unveils the hidden wisdom behind these incidents, making it clear that none of his actions were based on personal opinion or independent judgment. Rather, they were carried out according to Allah’s knowledge, revelation, and perfect wisdom.
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The Wisdom Behind Damaging the Ship
Al-Khidr (AS) said: «أَمَّا السَّفِينَةُ فَكَانَتْ لِمَسَاكِينَ يَعْمَلُونَ فِي الْبَحْرِ فَأَرَدْتُ أَنْ أَعِيبَهَا وَكَانَ وَرَاءَهُمْ مَلِكٌ يَأْخُذُ كُلَّ سَفِينَةٍ غَصْبًا» Translation: “As for the ship, it belonged to poor people who worked at sea. I intended to damage it because there was a king ahead of them who seized every sound ship by force.”
What appeared outwardly to be an act of harm was, in reality, a means of protecting the owners’ property and preserving their livelihood. By making the ship appear defective, Al-Khidr ensured that it would escape confiscation by the tyrannical king, allowing its owners to repair it afterward and continue earning their living.
This was a reality that Prophet Musa (AS) did not know but one that Allah the Almighty had taught to Al-Khidr (AS) through divine knowledge. [2]
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The Wisdom Behind Killing the Young Boy
Al-Khidr (AS) then said: «وَأَمَّا الْغُلَامُ فَكَانَ أَبَوَاهُ مُؤْمِنَيْنِ فَخَشِينَا أَنْ يُرْهِقَهُمَا طُغْيَانًا وَكُفْرًا * فَأَرَدْنَا أَنْ يُبْدِلَهُمَا رَبُّهُمَا خَيْرًا مِنْهُ زَكَاةً وَأَقْرَبَ رُحْمًا» Translation: “As for the young boy, his nature was such that if he had lived, he would eventually have driven his believing parents into hardship, misguidance, and disbelief through his rebellion and wickedness. Therefore, Allah willed to take his life and, in his place, grant them a child who would be purer, more righteous, and more compassionate toward them.
From a human perspective, this incident appeared extremely painful and difficult to accept. However, in the light of Allah’s perfect knowledge, it was intended to safeguard the faith of the boy’s parents and secure a greater good for their future. These verses teach us that what appears to be a calamity may, in reality, be the beginning of a far greater blessing known only to Allah.
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The Wisdom Behind Rebuilding the Wall
Regarding the third incident, Al-Khidr (AS) said: «وَأَمَّا الْجِدَارُ فَكَانَ لِغُلَامَيْنِ يَتِيمَيْنِ فِي الْمَدِينَةِ وَكَانَ تَحْتَهُ كَنْزٌ لَهُمَا وَكَانَ أَبُوهُمَا صَالِحًا فَأَرَادَ رَبُّكَ أَنْ يَبْلُغَا أَشُدَّهُمَا وَيَسْتَخْرِجَا كَنْزَهُمَا رَحْمَةً مِنْ رَبِّكَ» In this verse, Al-Khidr (AS) mentions five principal reasons for rebuilding the wall:
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The wall belonged to two orphan boys.
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Beneath it was a treasure reserved for them.
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Their father had been a righteous and God-fearing man, and because of his righteousness, Allah protected his children.
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Allah willed that the two boys should reach maturity before uncovering their treasure so that it would remain safe from theft until they were able to benefit from it themselves.
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Every one of these actions was carried out by Allah’s command, not by Al-Khidr’s personal judgment.
For this reason, Al-Khidr (AS) declared, «وَمَا فَعَلْتُهُ عَنْ أَمْرِي» (Translation: “I did not do it of my own accord”).
He concluded by saying: «ذَلِكَ تَأْوِيلُ مَا لَمْ تَسْطِعْ عَلَيْهِ صَبْرًا» Translation: “This is the explanation of that over which you could not remain patient.”
To be continued…
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References:
[1]. Al-Kahf 79-82
[2]. Muhammad Ali al-Sabuni, Qabas min Nur al-Qur’an al-Karim (A Ray of Light from the Noble Qur’an), Vol. 7, pp. 49–50.
