Author: Abdul Hai Lay'yan
The Divine Education Model in the Family of the Prophets (Part 128)
Educational Lessons from the Story of Prophet Musa and al-Khidr (AS) (Continued)
Lesson Twenty-One: When a Muslim Submits Himself to Allah (SWT) and Obeys His Command, He Is Surrounded by Allah’s Mercy in Everything that He Experiences Through Divine Decree
A Muslim should have firm conviction that whenever he submits himself to Allah Almighty and obeys His command, he is encompassed by Allah’s mercy in everything that reaches him through the divine decree.
After Prophet al-Khidr (AS) revealed to Prophet Musa (AS) the wisdom behind the three actions he had undertaken, he attributed all of them, in the end, to divine mercy, saying: رَحْمَةً مِّن رَّبِّكَ [1] Translation: “As a mercy from your Lord.” [2]
The mention of divine mercy here carries a special meaning and is connected to the beginning of the story, where Allah Almighty says concerning Prophet al-Khidr (AS): آتَيْنَاهُ رَحْمَةً مِّنْ عِندِنَا وَعَلَّمْنَاهُ مِن لَّدُنَّا عِلْمًا [3] Translation: “We had given him mercy from us and taught him knowledge from us.” [4]
Therefore, the three actions of Prophet al-Khidr (AS) began with divine mercy: “We had given him mercy from Us,” and ended with divine mercy: “As a mercy from your Lord.” This demonstrates that all three actions were manifestations of Allah’s mercy.
Damaging the ship was a mercy from Allah Almighty toward its owners, because through this apparent defect, the ship was saved from confiscation. Had it remained undamaged, the king would have seized it by force.
The killing of the young man was also a mercy from Allah (SWT) toward his parents, because Allah Almighty would later grant them a child better than him. Had the young man not been killed, his rebellion and disbelief would have caused his parents great distress and hardship.
Repairing the wall was likewise a mercy from Allah Almighty, because through it, the treasure belonging to the two orphan children was preserved. Had the wall not been repaired, the treasure would have been exposed, and the greedy and selfish people of the village would have taken it.
An important point is that divine mercy in these three actions may not be understandable to observers or to those who look only at the outward appearance of things. Indeed, an action that is actually carried out to fulfill divine mercy may, at first glance, appear wrong or unacceptable. This was also the case with Prophet Moses (AS), who was initially astonished by and objected to the actions of Prophet al-Khidr (AS).
This makes it clear that divine mercy may sometimes appear in a form that differs from human understanding and expectations. Therefore, it can be said that all of Allah’s actions and decrees concerning a believer ultimately fall within the framework of His mercy.
When Allah Almighty grants a believer a blessing, He has shown him mercy, and when He tests him with hardship and difficulty, His mercy also encompasses him.
Therefore, a believer is surrounded by divine mercy in times of comfort and blessing, as well as in times of hardship and difficulty. In everything that reaches him through the divine decree, Allah’s mercy accompanies him—provided that he recognizes this reality and perceives the all-encompassing mercy of Allah in all that He decrees for him.
In the story of Prophet al-Khidr (AS), the first mention of mercy, «وَآتَيْنَاهُ رَحْمَةً مِنْ عِندِنَا», appears in the context of introducing Prophet al-Khidr (AS) and describing his status, whereas the second mention, «رَحْمَةً مِّن رَّبِّكَ», appears in the context of explaining the reason and wisdom behind his actions. In other words, the second mercy is the practical interpretation, real manifestation, and outward expression of the first mercy. [5]
To be continued…
References:
[2] Mahmud al-Hasan Deobandi, Tafsir Kabuli, vol. 2, p. 616.
[3] Surah al-Kahf: 65.
[4] Mahmud al-Hasan Deobandi, Tafsir Kabuli, vol. 2, p. 606.
[5] Salah al-Khalidi, Ma’a Qisas al-Sabiqin fi al-Quran…, vol. 2, pp. 228–229.
