Author: Abdul Hai Lay'yan
The Divine Education Model in the Family of the Prophets (Part 121)
Educational Lessons from the Story of Prophet Musa and Al-Khidr (AS) (Continued)
Lesson Nine: A Student of Knowledge Should Correct His Intention and Purpose and Seek Knowledge That Leads to Guidance, Growth, and Goodness
Imam Fakhr al-Din al-Razi (RA), reflecting on the conversation between Prophet Musa (AS) and Prophet Al-Khidr (AS) in the verse [1] “قَالَ لَهُ مُوسَى هَلْ أَتَّبِعُكَ عَلَى أَن تُعَلِّمَنِ مِمَّا عُلِّمْتَ رُشْدًا.”
has derived numerous valuable educational and ethical lessons. Among the most important are the following:
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Prophet Musa (AS) placed himself in the position of a follower and, by saying, “May I follow you?” demonstrated his humility before his teacher.
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Before accompanying his teacher, he asked for his permission. This demonstrates the utmost degree of respect and humility toward a teacher.
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By saying, “of what you have been taught,” he requested only a portion of Khidr’s knowledge rather than all of it. This expression demonstrates scholarly humility, as though a student in need is asking a person of great knowledge for only a share of his knowledge.
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By saying, “What you have been taught,” he acknowledged that the ultimate source of knowledge is Allah Almighty and that Khidr’s knowledge was a divine gift.
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He described his objective as “guidance and right conduct,” rather than merely increasing his information, because the ultimate purpose of knowledge is to guide a person and keep him away from misguidance.
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His request to learn from Khidr (AS) was, in reality, a request for Khidr to pass on to him the blessing of knowledge, just as Allah Almighty had bestowed this blessing upon Khidr by teaching him. [2]
Prophet Musa (AS) also responded to Khidr (AS) by saying, “سَتَجِدُنِي إِن شَاءَ اللهُ صَابِرًا وَلَا أَعْصِي لَكَ أَمْرًا. [3]” Translation: “You will find me, if Allah (SWT) wills, patient, and I will not disobey you in any matter.” [4]
This response is a remarkable example of etiquette, humility, and firm determination in the pursuit of knowledge. [5]
The expression “You will find me patient” is, from a rhetorical perspective, more eloquent than simply saying, “I will be patient,” because it indicates that Prophet Musa (AS) had prepared himself from the very beginning to endure the difficulties of the path of knowledge. [6]
From this conduct, we learn that a student should be patient with his teacher and should not be hasty in making judgments. At times, a teacher’s conduct or statement may not be immediately clear to a student. However, it is appropriate to give the teacher an opportunity to explain and clarify before passing judgment, because a teacher, by virtue of experience and knowledge, may have a broader perspective than the student.
Unfortunately, it is sometimes observed that some students, despite possessing limited knowledge and experience, consider themselves superior to their teachers and hastily accuse them of ignorance or shortcomings in religion and knowledge. Such behavior is, above all, a sign of limited understanding, arrogance, and weak academic etiquette.
This verse also demonstrates that humility is one of the fundamental etiquettes of seeking knowledge. A student who becomes afflicted with arrogance will be deprived of many forms of knowledge and understanding.
Imam Mujahid (RA) said that a shy person and an arrogant person do not acquire knowledge: the shy person refrains from asking about what he does not know, while the arrogant person considers himself above learning from others. [7] For this reason, Ayesha (RA) said concerning the women of the Ansar, “How excellent were the women of the Ansar! Their modesty did not prevent them from learning their religion.” [8]
Therefore, praiseworthy modesty should never prevent a person from asking questions and learning. Rather, what is blameworthy is the type of shyness that prevents a person from acquiring knowledge. [9]
Imam al-Ghazali (RA) also explains the etiquette of a student of knowledge, stating that a student should be before his teacher like soft, receptive soil that fully absorbs abundant rain. [10] In other words, a student should approach his teacher with an open mind, a humble attitude, and complete readiness to accept the truth and benefit from instruction.
The story of Prophet Musa (AS) teaches all students of knowledge that knowledge is a means, not an end in itself. It is a means of reaching a higher objective: attaining growth and guidance. Therefore, knowledge should guide a person toward sound thinking, good character, wise decision-making, and righteous action.
Knowledge founded upon growth and guidance is like a pure and blessed tree that produces sweet and beneficial fruits. These fruits become evident in a person’s conduct, character, service to society, and efforts to improve both individual and social life.
From an Islamic perspective, the value of knowledge does not depend merely on the breadth of information or the acquisition of academic skills; rather, it depends on its purpose, direction, and outcome. Knowledge is valuable when it contributes to human development, service to society, the advancement of justice, the resolution of problems, and drawing closer to Allah Almighty.
However, when knowledge becomes detached from these objectives, it may turn into a means of self-display, unlawful gain, domination over others, or even corruption and destruction. Therefore, every student of knowledge and researcher should continually reassess his or her intention and ask: What role will the knowledge I am acquiring play in my personal development, the reform of society, and service to humanity?
To be continued…
References:
[1] Al-Kahf: 66.
[2] Al-Razi, Fakhr al-Din, Tafsir Mafatih al-Ghayb, vol. 21, pp. 151–152.
[3] Al-Kahf: 69.
[4] Deobandi, Mahmud al-Hasan, Tafsir Kabuli, vol. 2, p. 608.
[5] Al-Razi, Fakhr al-Din, Tafsir Mafatih al-Ghayb, vol. 21, p. 153.
[6] Al-Najjar, Jamal Mustafa, Ithaf al-Ahbab bi-Qisas Surat al-Kahf wa ‘Ibar Uli al-Albab, vol. 2, p. 352.
[7] Imam al-Bukhari mentioned this statement in a suspended (mu‘allaq) form in Kitab al-‘Ilm, under the chapter entitled “Modesty in Seeking Knowledge.”
[8] Narrated by al-Bukhari, Kitab al-‘Ilm, Hadith No. 130.
[9] Al-Khalidi, Salah, Ma‘Qisas al-Sabiqin fi al-Qur’an: Dirasat fi al-Iman wa al-Da‘wah wa al-Jihad, vol. 1, pp. 397–398.
[10] Imam al-Ghazali, Ihya’ ‘Ulum al-Din, “The Etiquette of the Student and the Teacher,” vol. 1, p. 50.
