Author: Abdul Hai Lay'yan
The Divine Education Model in the Family of the Prophets (Part 120)
Educational Lessons from the Story of Prophet Musa and Khidr (AS) (Continued)
Lesson Eight: Expressing Fatigue, Pain, and Hardship Is Permissible When It Is Not Motivated by Impatience or Dissatisfaction
From the statement of Prophet Musa (AS) to his companion: [1] «لَقَدْ لَقِينَا مِن سَفَرِنَا هَذَا نَصَبًا» Translation: “Indeed, we have suffered fatigue from this journey of ours.” [2]
It can be understood that a person may speak about hunger, fatigue, pain, illness, and other hardships that he experiences and inform others about his condition. This is permissible as long as it is not motivated by impatience, lack of endurance, or objection to the divine decree. It does not contradict being content with Allah’s decree and submitting to His will. [3]
At times, expressing pain and hardship can also have important psychological and practical benefits. It may provide emotional relief, reduce psychological pressure, and ease the burden of difficulties.
A person’s suffering may sometimes be psychological in nature, and sharing it with a wise and compassionate person can provide an opportunity to receive guidance, encouragement, and emotional support. Likewise, a person may encounter a problem and discuss it with someone he trusts in order to benefit from that person’s experience, wisdom, and advice in finding an appropriate solution.
The permissibility of expressing pain and illness is also confirmed in the Prophetic Sunnah in addition to this verse. In Sahih al-Bukhari and Sahih Muslim, it is narrated from Abdullah ibn Mas‘ud (RA) that he entered upon the Messenger of Allah (PBUH) while he was seriously ill. He said, “O Messenger of Allah (PBUH), you have a severe fever.” He replied, “Yes, I experience fever as two of you experience it.” I asked: “Is it because of this that you will receive a double reward?” He replied: “Yes, that is so. No Muslim is afflicted by any hardship, even the prick of a thorn, except that Allah, through it, forgives some of his sins, just as a tree sheds its leaves.” [4]
According to this hadith, Islam distinguishes between describing the reality of pain and suffering and objecting to the divine decree.
Indeed, Islam encourages a person to exercise patience, but patience does not mean that one must always conceal difficulties or refrain from seeking help. Expressing pain to a physician, counselor, trusted friend, or family member is not only permissible but, in many circumstances, commendable and necessary, because it can create an opportunity for treatment, consultation, empathy, and problem-solving.
What is discouraged is complaining in a manner accompanied by ingratitude, objection to Allah Almighty, or despair and hopelessness. However, expressing one’s difficulties in a reasonable and wise manner for the purpose of finding a solution is Islamically permissible and entirely lawful.
Lesson Nine: A Student of Knowledge Should Correct His Intention and Purpose and Seek Knowledge That Leads to Guidance, Growth, and Goodness
The purpose of Prophet Musa (AS) in seeking knowledge from Prophet Khidr (AS) was not merely to increase his information. Rather, he sought growth and guidance, as he said to Khidr (AS): [5] «هَلْ أَتَّبِعُكَ عَلَى أَن تُعَلِّمَنِ مِمَّا عُلِّمْتَ رُشْدًا» Translation: “May I follow you so that you may teach me some of the guidance you have been taught?” [6]
Prophet Musa (AS) wanted to acquire knowledge that would guide him to the right path, grant him insight into his conduct and decision-making, and enable him to interact properly with people. Therefore, his primary purpose in seeking knowledge was to attain intellectual, moral, and practical growth, rather than merely to increase his amount of information.
The same purpose that Prophet Musa (AS) pursued in seeking knowledge should be at the forefront of every student of knowledge and researcher. Every researcher should acquire knowledge with the aim of attaining growth, perfection, and reform for both the individual and society and should seek knowledge that is beneficial, sound, and guidance-oriented.
Nevertheless, it is unfortunate that some students of knowledge turn learning itself into the ultimate goal and promote the slogan of “knowledge for the sake of knowledge,” without considering its consequences and practical functions. Some people also pursue fields of knowledge that may contribute to corruption, harm, moral deviation, or undesirable behavior, while others devote their time, resources, talents, and abilities to learning knowledge that is of little value, unproductive, and lacking in constructive benefit. [7]
To be continued…
References:
[1] Al-Kahf: 62.
[2] Deobandi, Mahmud al-Hasan, Tafsir Kabuli, vol. 2, p. 604.
[3] Al-Razi, Abu Bakr, Ahkam al-Qur’an li al-Jassas al-Hanafi, vol. 3, p. 215; Al-Qurtubi, Muhammad ibn Ahmad al-Ansari, Tafsir al-Jami‘ li Ahkam al-Qur’an, vol. 2, p. 1918.
[4] Narrated by al-Bukhari, Kitab al-Marda, Hadith No. 5648; and Muslim, Kitab al-Birr wa al-Silah, Hadith No. 6504.
[5] Al-Kahf: 66.
[6] Deobandi, Mahmud al-Hasan, Tafsir Kabuli, vol. 2, p. 607.
[7] Al-Razi, Fakhr al-Din, Tafsir Mafatih al-Ghayb, vol. 21, pp. 151–152.
