Author: Abdul Hai Lay'yan
The Divine Education Model in the Family of the Prophets (Part 119)
Educational Lessons from the Story of Moses and Khidr (AS) — Continued
Lesson Six: Choosing a Travel Companion Reduces the Hardships of the Journey and Helps a Person Face Difficulties
The companionship of Prophet Moses (AS) with his young companion, Joshua ibn Nun, during his journey to meet Prophet Khidr (AS), demonstrates the importance of choosing a suitable travel companion. During a journey, a traveler needs someone who can ease the hardships and difficulties of the journey, assist him with transportation and other travel-related matters, keep him company during the journey and in a foreign land, keep his secrets, look after him, inquire about his condition, and support and assist him in all circumstances.
This practice is also part of the Sunnah and conduct of the Messenger of Allah (PBUH). When the Prophet (PBUH) instructed the Muslims to migrate from Makkah to Madinah, Abu Bakr al-Siddiq (RA) repeatedly asked the Prophet (PBUH) for permission to migrate. However, the Prophet (PBUH) would tell him, “Do not hurry; perhaps Allah will appoint a companion for you.” [1] Abu Bakr (RA) hoped that this companion would be the Messenger of Allah (PBUH) himself.
Aisha (RA) narrated this incident as follows: “One day, while we were sitting in the house during the intense heat of midday, someone informed Abu Bakr (RA): ‘Here is the Messenger of Allah (PBUH), coming toward the house at an unusual time, with his face covered.’ Abu Bakr (RA) said, ‘May my parents be sacrificed for him. The Prophet’s (PBUH) coming at this hour must be for an important matter.’ The Prophet (PBUH) entered the house and said: ‘Ask those who are present to leave.’ Abu Bakr (RA) said: ‘These are all your family members, O Messenger of Allah (PBUH).’ The Prophet (PBUH) said: ‘I have been granted permission to migrate.’ Abu Bakr (RA) eagerly asked: ‘Will I be your companion, O Messenger of Allah (PBUH)?’ He replied, “Yes.” [2]
Allah (SWT) has also immortalized this blessed companionship in the Qur’an, saying: «إِلَّا تَنصُرُوهُ فَقَدْ نَصَرَهُ اللهُ إِذْ أَخْرَجَهُ الَّذِينَ كَفَرُوا ثَانِيَ اثْنَيْنِ إِذْ هُمَا فِي الْغَارِ إِذْ يَقُولُ لِصَاحِبِهِ لَا تَحْزَنْ إِنَّ اللهَ مَعَنَا» [3] Translation: “If you do not help him, Allah has already helped him when those who disbelieved drove him out, while he was one of two, when the two were in the cave, when he said to his companion: ‘Do not grieve; indeed, Allah is with us.’” [4]
Another important point is that a good travel companion is not merely someone who accompanies a person on the road; rather, he provides comfort, security, and support during difficult moments. Therefore, in Islamic culture, traveling in a group or with a trustworthy and righteous person has been recommended both from a spiritual and a security perspective. This teaching remains relevant today in academic, research, and professional journeys, where choosing a responsible and trustworthy companion is considered one of the factors contributing to success and peace of mind during travel.
Lesson Seven: If Knowledge Is Not Accompanied by Mercy, It May Lead to Evil and Destruction
When Allah (SWT) speaks about Prophet Khidr (AS), He states that He granted him mercy from Himself and then taught him special knowledge from His presence. This raises the question: What is the relationship between mercy and knowledge, and why is mercy mentioned before knowledge in this verse?
According to the Qur’anic worldview, mercy is the foundation and prerequisite of knowledge. It provides a suitable environment in which knowledge can be transformed into benefit, goodness, and blessing. If mercy is separated from knowledge, or if it does not precede knowledge and serve as its foundation, knowledge can become a tool for evil, destruction, and corruption. For this reason, the Qur’an mentions mercy before knowledge.
The knowledge of Prophet Khidr (AS) was intertwined with mercy, and mercy provided the environment for its growth and beneficial application. Therefore, his knowledge was beneficial, blessed, and useful. Through this knowledge, the ship was protected from confiscation and seizure; believing parents were protected from the trial caused by their child, while they hoped that Allah (SWT) would grant them a purer and more righteous child; and the wall belonging to two orphan children was rebuilt so that their treasure would remain protected until they reached maturity.
Thus, because Prophet Khidr (AS) himself was the recipient of divine mercy, his knowledge was also characterized by mercy, and its effects upon others were filled with goodness and blessing.
The same reality can be observed in the sciences developed by Muslims during the flourishing period of Islamic civilization. Their knowledge was accompanied by the spirit of mercy, morality, and goodwill. Therefore, it benefited not only Muslims but also other nations, becoming a source of progress and development.
However, when mercy is separated from knowledge, or when knowledge is not founded upon mercy and ethics, the result may be harmful, destructive, and corrupting knowledge—knowledge that, instead of serving humanity, becomes a means of oppression, destruction, and devastation. In light of this explanation, part of the wisdom behind placing mercy before knowledge in the words of Allah (SWT) becomes clear: «وَآتَيْنَاهُ رَحْمَةً مِنْ عِندِنَا وَعَلَّمْنَاهُ مِن لَّدُنَّا عِلْمًا» [5] Translation: “And We granted him mercy from Us and taught him knowledge from Our presence.” [6]
This verse clearly demonstrates that knowledge becomes valuable and constructive when it is accompanied by mercy, ethics, and a sense of responsibility. [7] Therefore, the elements of morality and humanity should always accompany knowledge so that knowledge becomes a source of goodness, blessing, and service to humanity, rather than a means of harm, destruction, and devastation.
Of course, this concept is one of the most important subjects in the ethics of knowledge from an Islamic perspective. The Qur’an does not merely encourage the acquisition of knowledge; it also emphasizes the ethical direction and application of knowledge. Today, too, in fields such as medicine, engineering, artificial intelligence, biotechnology, and nuclear sciences, whenever knowledge becomes detached from ethical values and human compassion, it can cause irreparable harm to humanity and the environment. Therefore, from an Islamic perspective, knowledge and ethics are two inseparable pillars. Knowledge without mercy, although it may create power, does not necessarily guarantee human happiness and well-being.
To be continued…
References:
[1] Ibn Hisham, Abd al-Malik, Al-Sirah al-Nabawiyyah li-Ibn Hisham, Beirut: Dar al-Fikr, n.d., vol. 1, p. 408.
[2] Narrated by al-Bukhari, Book of Clothing, Hadith No. 5807.
[3] Al-Tawbah: 40.
[4] Deobandi, Mahmud al-Hasan, Tafsir Kabuli, vol. 1, p. 1103.
[5] Al-Kahf: 65.
[6] Deobandi, Mahmud al-Hasan, Tafsir Kabuli, vol. 2, p. 606.
[7] Al-Khalidi, Salah, Ma‘ Qisas al-Sabiqin fi al-Qur’an: Dirasat fi al-Iman wa al-Da‘wah wa al-Jihad, vol. 2, pp. 208–209.
