Author: Abdul Hai Lay'yan
The Divine Education Model in the Family of the Prophets (Part 122)
Educational Principles from the Story of Prophet Musa and al-Khidr (AS) — Continued
Tenth lesson: The Student Should Exercise Patience with a Teacher Whose Knowledge and Expertise He Trusts
It is appropriate for a student, once he has become confident in his teacher’s knowledge and expertise, to exercise patience and refrain from excessive objection and argumentation so that the relationship between the two is not harmed.
The knowledge of Prophet al-Khidr (AS) was not ordinary human knowledge that is clear and evident, whose causes are known and whose results are readily apparent. Rather, it was part of the divinely bestowed and unseen knowledge with which Allah (SWT) had granted Prophet al-Khidr (AS) knowledge to the extent He willed and for the wisdom He intended. Therefore, Prophet Musa (AS), despite being a prophet and messenger of Allah (SWT), was unable to exercise sufficient patience with that man and his actions because, based on their outward appearance, those actions could seem inconsistent with rational reasoning and the apparent rulings of the law.
Understanding the hidden wisdom behind those actions was essential; otherwise, they would continue to appear astonishing and worthy of denial and objection. For this reason, the righteous servant whom Allah (SWT) had endowed with divinely bestowed knowledge feared that Prophet Musa (AS) would be unable to remain patient while accompanying him and witnessing his actions. Thus, he said: إِنَّكَ لَن تَسْتَطِيعَ مَعِيَ صَبْرًا [1] Translation: “Indeed, you will never be able to have patience with me.” [2]
Students can be divided into two categories:
First: A student who does not possess extensive knowledge, does not engage in frequent discussions and debates, and is not accustomed to presenting arguments, raising objections, or disputing matters.
Second: A student who has acquired extensive knowledge and is accustomed to reasoning, argumentation, and objection. Such a student then wishes to accompany and associate with someone more knowledgeable and accomplished than himself in order to attain a higher degree of intellectual and scholarly perfection.
Learning is more difficult for the second category because, when such a student sees or hears something, it may appear, based on its outward form, to be incorrect and worthy of rejection, while in reality it may be correct and sound. Since such a student is accustomed to discussion and debate and has become familiar with argumentation and disputation, he may be deceived by the outward appearance of a matter and, because his knowledge is incomplete, fail to understand its underlying reality and secret. In such a situation, he may resort to confrontation, objection, and argumentation.
For a highly accomplished and knowledgeable teacher, hearing and enduring such behavior can be difficult. If this situation occurs two or three times, intense dislike and aversion may develop between the two. This is the meaning to which Prophet al-Khidr (AS) alluded when he said: إِنَّكَ لَن تَسْتَطِيعَ مَعِيَ صَبْرًا [3] Translation: “Indeed, you will never be able to have patience with me.”
This statement indicates that Prophet Musa (AS) was accustomed to discussion and debate, establishing and refuting arguments, reasoning, and raising objections.
Prophet al-Khidr (AS) also said: وَكَيْفَ تَصْبِرُ عَلَىٰ مَا لَمْ تُحِطْ بِهِ خُبْرًا Translation: “And how can you have patience over something you have not been given comprehensive knowledge of?” [4]
This indicates that Prophet Musa (AS) did not possess knowledge of the true reality of things as they actually were. When these two matters are combined, remaining silent becomes difficult and learning becomes challenging; ultimately, the relationship may lead to dislike, aversion, estrangement, and separation between the two parties.
Eleventh lesson: The Human Love of Curiosity and the Pursuit of Knowledge
One of the characteristics of the human soul is that, by its innate nature, it is inclined toward curiosity and the pursuit of knowledge. Therefore, a Muslim should make use of this characteristic in beneficial matters and refrain from involving himself in matters that do not concern him.
Prophet al-Khidr (AS) explained to Prophet Musa (AS) that if he accompanied him, he would not be able to remain patient because he would witness actions and behaviors that appeared strange and unfamiliar while he would not know their true nature. Consequently, he would reject those actions and would be unable to continue accompanying him. Al-Khidr (AS) emphasized this point through his earlier statements and then explained its reason by saying: وَكَيْفَ تَصْبِرُ عَلَىٰ مَا لَمْ تُحِطْ بِهِ خُبْرًا [5] Translation: “And how can you have patience over something you have not been given comprehensive knowledge of?” [6]
This explanation points to one of the characteristics of the human soul: Allah, the Exalted, has created the human soul with a natural inclination toward curiosity and the pursuit of knowledge. Human beings want to understand what is happening around them and seek knowledge about the things they see and hear. For this reason, they ask numerous questions and engage in extensive inquiry in order to acquire new knowledge and understanding. [7]
When a person encounters matters that he does not understand, he will generally either quickly deny and object to them or, at the very least, demand an explanation and clarification. [8]
Human nature is not such that a person simply follows others without employing his own intellect and reasoning. Therefore, a person does not easily remain patient with something he does not understand, nor does he remain silent before something whose reality he has failed to comprehend. [9]
Prophet al-Khidr (AS) understood this characteristic of the human soul. Therefore, he said to Prophet Musa (AS) in essence the following:
When you witness the things I have been commanded to do, you will not be able to remain patient with them, because your soul will not have grasped their reality and your intellect will not have comprehended them. Since you do not possess complete knowledge of their true nature, you will consequently regard them as matters worthy of denial and objection. [10]
To be continued…
References:
[1] Al-Kahf, 18:75.
[2] Deobandi, Mahmud al-Hasan. Tafsir Kabuli. Tehran: Nashr-e Ehsan, 1385 SH (2006–2007), vol. 2, p. 611.
[3] Al-Kahf, 18:75.
[4] Deobandi, Mahmud al-Hasan, Tafsir Kabuli, vol. 2, p. 611.
[5] Al-Kahf, 18:68.
[6] Deobandi, Mahmud al-Hasan, Tafsir Kabuli, vol. 2, p. 607.
[7] Al-Razi, Fakhr al-Din, Mafatih al-Ghayb, vol. 21, p. 152.
[8] Al-Kahf, 18:68.
[9] Deobandi, Mahmud al-Hasan, Tafsir Kabuli, vol. 2, p. 607.
[10] Al-Khalidi, Salah, Maʿa Qisas al-Sabiqin fi al-Qur’an…, vol. 2, pp. 213–214.
