The Divine Education Model in the Family of the Prophets (Part 126)
Educational Lessons from the Story of Prophet Musa and Al-Khidr (AS) (Continued)
Lesson Seventeen: A Sound Human Nature Is Inclined toward Earning Lawful Income and Avoids Begging and Asking Others
A person with a sound and healthy nature seeks, in every time and every society, to earn a dignified livelihood and meet the needs of life through work and effort. Such a person avoids begging, dependence on others, and repeatedly asking people for assistance.
The poor owners of the ship mentioned in the story of Prophet al-Khidr (AS) worked at sea to meet their living needs. They worked hard and exerted themselves to earn a livelihood and overcome poverty. They did not abandon work and effort or choose begging as a profession and way of life. Rather, they preserved their self-respect and dignity. This is precisely what Islam also encourages Muslims to uphold.
Islam prohibits begging and unjustified dependence on others and encourages people to work and strive to earn lawful income. A person should, as far as possible, strive to provide for his own living expenses and for those whose livelihood he is responsible for, thereby becoming independent of asking others for help.
The Messenger of Allah (PBUH) said: «لأن يغدو أحدكم فيحتطب على ظهره فيتصدق به ويستغني به عن الناس خير له من أن يسأل رجلاً أعطاه أو منعه ذلك فإن اليد العليا أفضل من اليد السفلى وابدأ بمن تعول.» Translation: “If any one of you were to go out in the morning, collect firewood, put it on his back, and give some of it away as charity and thus become independent of people, that would be better for him than to ask people for something, whether they give him something or refuse him. “The upper hand is better than the lower hand, so begin with those who are under your care.” [1]
The expression “the upper hand” refers to the hand that gives and supports others, whereas “the lower hand” refers to the hand that asks and receives. This expression highlights the value of work, productivity, economic independence, and helping others.
Therefore, from the Islamic perspective, poverty in itself does not deprive a person of dignity. Rather, even under difficult economic circumstances, a person should, as far as possible, preserve his self-respect and seek to provide for his livelihood through lawful work and effort.
Several important principles can be derived from this concept:
Lawful work and effort are among the important values of Islamic life.
A person should strive, as far as possible, to achieve economic independence.
Preserving self-respect and human dignity remains important even in conditions of poverty.
Helping and supporting those in need is a moral and social responsibility.
A healthy society should, rather than encouraging dependence, provide opportunities for work, employment, and economic empowerment.
Lesson Eighteen: It Is Essential to Observe Proper Etiquette and Reverence toward Allah Almighty
Among the subtle points in the Qur’anic account of this story is what Prophet Khidr (AS) said to Prophet Musa (AS) when explaining the actions he had undertaken. He used three different expressions regarding “will” or “intention.”
Regarding the damage he caused to the ship, he said, [2] «فَأَرَدتُ أَنْ أَعِيبَهَا» (Translation: “So I intended to damage it”). [3]
Regarding the killing of the young man and the desire that Allah (SWT) replace him with a righteous youth, he said, [4] «فَأَرَدْنَا أَنْ يُبْدِلَهُمَا رَبُّهُمَا خَيْرًا مِنْهُ زَكَاةً وَأَقْرَبَ رُحْمًا» Translation: “So we intended that their Lord should replace him with one better than him in purity and closer in affection.” [5]
Regarding the construction of the wall so that the treasure would remain protected until the two orphans reached maturity, he said, [6] «فَأَرَادَ رَبُّكَ أَنْ يَبْلُغَا أَشُدَّهُمَا وَيَسْتَخْرِجَا كَنْزَهُمَا» Translation: “So your Lord intended that they should reach maturity and then retrieve their treasure.” [7]
Thus, the three expressions are:
«أَرَدْتُ» — “I intended.”
«أَرَدْنَا» — “We intended.”
«أَرَادَ رَبُّكَ» — “Your Lord intended.”
The difference in these expressions may be understood as follows:
There is a kind of progression in these three instances. In the first, Prophet Khidr (AS) attributed the intention to himself; in the second, he attributed it to both Allah Almighty and himself; and in the third, he attributed the intention solely to Allah Almighty.
The difference in attributing the intention corresponds to the nature of each matter being discussed. This manner of expression is consistent with proper etiquette toward Allah Almighty as well as with Islamic teachings and concepts of faith.
In the first instance, Prophet Khidr (AS) attributed the intention to himself because damaging the ship was, outwardly, an undesirable act and a form of destruction. Therefore, it may be understood that it was inappropriate to attribute this particular action directly to Allah Almighty by saying, “Your Lord intended to damage it.”
In the second instance, it was appropriate to attribute the intention both to Allah Almighty and to Prophet al-Khidr (AS).
The intention was attributed to Allah Almighty because only Allah (SWT) is capable of bringing this matter to completion. Allah Almighty willed that the parents be given, in place of that young man, someone better, purer, and more affectionate toward them.
At the same time, the intention was also attributed to Prophet al-Khidr (AS) because he was the one who carried out the act and intended that Allah Almighty would replace the young man with someone better for his parents. Thus, Prophet Khidr (AS) also had an intention in this replacement.
In the third instance, however, the intention was attributed solely to Allah (SWT): «فَأَرَادَ رَبُّكَ» Translation: “So your Lord intended.”
The context indicates that the intention is attributed exclusively to Allah Almighty because no one other than Allah (SWT) is capable of bringing this matter to fulfillment. [8] From this, a lesson can be learned that servants of Allah should observe proper etiquette toward Him: they should attribute what is good to Allah (SWT), praise Him for what befits His majesty, and declare Him free from attributing evil to Him. Indeed, Allah Almighty does nothing except that which contains wisdom and benefit.
[7] Mahmoud al-Hasan Deobandi, Tafsir Kabuli, Vol. 2, p. 616.
[8] Abu Bakr al-Razi, Ahkam al-Qur’an lil-Jassas al-Hanafi, Vol. 11, pp. 39–40; Salah al-Khalidi, Ma‘a Qisas al-Sabiqin fi al-Qur’an…, Vol. 2, pp. 233–235.
