Author: Abdul Hai Lay'yan
The Divine Education Model in the Family of the Prophets (Part 118)
Educational Lessons from the Story of Prophet Musa and Al-Khidr (AS)
The Fourth Lesson: Making Use of Means While Placing Trust in Allah (SWT) — The Path to Success in Important Matters and Achieving Goals
The fact that Prophet Musa (AS) and his companion carried provisions and food during their journey demonstrates the importance of preparing the necessary means and resources before undertaking any task. This action does not contradict reliance upon Allah (tawakkul); rather, it is a practical example of true tawakkul. Genuine trust in Allah means placing complete confidence in Him while at the same time utilizing the lawful means that He has provided for achieving one’s objectives.
This serves as a clear response to those who consider themselves “trusting in Allah” while neglecting the necessary preparations. In reality, such behavior is not tawakkul but tawakKul (carelessness and abandoning the means), whereby a person neglects the responsibilities that Allah has entrusted to humanity. [1] Although Prophet Musa (AS) held the exalted status of prophethood and was honored as Kalimullah (the one to whom Allah spoke directly), he still prepared provisions for his journey. By doing so, he demonstrated that faith and reliance upon Allah never mean abandoning planning, preparation, and wise decision-making. [2]
From the conduct of Prophet Musa (AS), we learn that in every matter we should place our trust in Allah (SWT) while making proper use of the lawful means available. Whether in education, economics, administration, politics, or defense, success is achieved when careful planning, sincere effort, and proper use of available resources are combined with complete reliance upon Allah.
One of the primary reasons behind the advancement of successful nations is their commitment to preparing the means of progress by benefiting from knowledge, technology, and sound management. Whenever Muslims have neglected this principle, they have experienced weakness, dependency, and decline, despite once being pioneers of civilization and role models for other nations.
Allah (SWT) commands the believers in the Noble Qur’an: «وَأَعِدُّوا لَهُم مَّا اسْتَطَعْتُم مِّن قُوَّةٍ وَمِن رِّبَاطِ الْخَيْلِ تُرْهِبُونَ بِهِ عَدُوَّ اللهِ وَعَدُوَّكُمْ» Translation: “And prepare against them whatever force and steeds of war you are able to muster, by which you may deter the enemies of Allah and your enemies.” [3]
The Messenger of Allah (PBUH) also consistently combined reliance upon Allah with taking practical measures throughout his life. In defending Islam, he organized armies, prepared equipment, formulated strategies, and made thorough plans. Although his trust in Allah was complete, he never ignored natural means. Had supplication alone been sufficient, the Prophet (PBUH) would not have needed such careful preparation. However, Allah’s established way is that victory comes after taking the necessary means while placing trust in Him.
This principle was one of the secrets behind the success of Muslims during the golden age of Islamic civilization. Through faith, knowledge, hard work, planning, and effective use of available resources, they attained strength, honor, and global leadership, spreading justice, security, and tolerance across vast regions of the world.
Therefore, if the Muslim Ummah today wishes to regain its dignity and progress, it must return to this Qur’anic principle: abandoning laziness and negligence, reviving the spirit of hard work and responsibility, making full use of all lawful means, and placing sincere trust in Allah (SWT). Only through this balanced approach can there be hope for restoring past glory, eliminating oppression and backwardness, and reestablishing justice, truth, and human dignity throughout the Muslim world.
The Fifth Lesson: Kindness Toward Servants and Employees Cultivates Love, Loyalty, and a Spirit of Sacrifice
From the statement of Prophet Musa (AS) to his companion: «آتِنَا غَدَاءَنَا» Translation: “Bring us our meal.” [4] It can be understood that he treated his companion—whom some Qur’anic commentators identify as his servant—with the utmost respect and kindness. They shared the same food and sat together to eat. Such conduct nurtures love, loyalty, and sincerity in those who serve others. This noble manner of treatment is one of the distinguished characteristics of the Prophets (peace be upon them all) and one of the highest human virtues.
The Messenger of Allah also reformed the culture of treating servants by saying: “None of you should say, ‘My slave’ or ‘My slave girl’; rather, let him say, ‘My young man’ or ‘My young woman.’” [5]
A practical example of this noble character can be seen in the life of Anas ibn Malik (RA), who served the Prophet. He narrated that one day the Messenger of Allah sent him on an errand. When he returned home later than expected, his mother asked why he had been delayed. Anas replied that the Messenger of Allah had sent him on a mission. When she asked about the nature of the task, he answered, “It is one of the secrets of the Messenger of Allah.” His mother then advised him never to disclose the Prophet’s secret to anyone. Later, Anas (RA) would say, “By Allah, if I were ever to disclose that secret to anyone, I would have told you, O Thabit.” [6]
Such remarkable loyalty and trustworthiness were the fruits of the Prophet’s noble, compassionate, and respectful treatment of those who served him.
Therefore, in light of the current condition of the Muslim world, one of the paths to reform is a sincere return to the teachings of Islam and adherence to Islamic ethics in dealing with employees, workers, and those under one’s authority. Furthermore, treating non-Muslim workers with kindness and dignity can introduce them to the beauty of Islam and may become a means for guiding them to the faith—a tremendous reward for anyone who becomes a cause of another person’s guidance.
To be continued…
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References:
[1]. Al-Khalidi, Salah, With the Stories of the Predecessors in the Qur’an: Studies in Faith, Da‘wah, and Jihad, Vol. 2, p. 200.
[2]. Al-Qurtubi, Muhammad ibn Ahmad al-Ansari, Tafsir al-Jami‘ li-Ahkam al-Qur’an, Vol. 2, p. 1918.
[3]. Al-Anfal 8:60.
[4]. Al-Kahf 18:62.
[5]. Sahih al-Bukhari, Book of Manumission, Hadith No. 2552; Sahih Muslim, Book of Expressions, Hadith No. 5838.
[6]. Sahih Muslim, Hadith No. 6328.
