Author: Abdul Hai Lay'yan
The Divine Education Model in the Family of the Prophets (Part 123)
Educational Lessons from the Story of Prophet Musa and al-Khidr (AS)-(Continued)
Lesson Twelve: Seeking Allah’s Help in All Matters and Always Connecting Human Will to the Divine Will
A seeker of knowledge, in particular, and every Muslim, in general, should seek help from Allah Almighty when undertaking any task, mention the Divine Will beforehand, and connect his promises to the will of Allah (SWT). This is both a means of seeking blessing and a way of fulfilling the command of Allah, who says: “وَلَا تَقُولَنَّ لِشَيْءٍ إِنِّي فَاعِلٌ ذَلِكَ غَدًا * إِلَّا أَن يَشَاءَ اللهُ وَاذْكُر رَّبَّكَ إِذَا نَسِيتَ وَقُلْ عَسَى أَن يَهْدِيَنِ رَبِّي لِأَقْرَبَ مِنْ هَذَا رَشَدًا” [1] Translation: “And never say of anything, ‘Indeed, I will do that tomorrow,’ except by saying, ‘If Allah wills.’ And remember your Lord when you forget and say, ‘Perhaps my Lord will guide me to what is nearer to right guidance.’ [2]
Likewise, when responding to al-Khidr (AS), Prophet Musa (AS) also mentioned the Divine Will, saying: سَتَجِدُنِي إِن شَاءَ اللهُ صَابِرًا وَلَا أَعْصِي لَكَ أَمْرً [3] Translation: “You will find me, if Allah wills, patient, and I will not disobey you in any matter.” [4]
Prophet Musa (AS) connected his promise to the will of Allah, either because he was seeking from Allah (SWT) the ability and assistance to remain patient or as a means of seeking blessing through mentioning the Divine Will, or because he was aware of the difficulty and gravity of the matter. Indeed, remaining patient upon witnessing matters that appeared, outwardly, to be wrong and corrupt would have been extremely difficult and challenging for a person of his stature. [5]
There is another benefit in making an exception by saying “if Allah wills”: it removes the binding effect and definitive implication of a statement, such that its occurrence or non-occurrence is no longer binding. Allah Almighty has instructed Muslims to connect their statements to His will so that, if a promise is not fulfilled, a person is not considered a liar.
Therefore, when Prophet Musa (AS) was unable to remain patient, contrary to the promise he had made, he was not considered a liar because he had said, “If Allah wills.” This demonstrates that connecting one’s statement to the Divine Will removes its binding effect. Accordingly, this principle should not differ according to the circumstances, whether it concerns an oath, divorce, or the emancipation of a slave.
Lesson Thirteen: A Muslim Is Naturally Inclined Toward Good Deeds; Therefore, Whenever an Opportunity for Good Arises, He Takes Initiative Without Waiting for Permission or Reward
Al-Khidr’s (AS) initiative in building the wall without anyone asking him to do so, without reaching an agreement with anyone regarding its construction, and without determining any compensation for the work, demonstrates that a Muslim should always have a desire to perform good deeds and should be eager to help others, even when they have not asked for assistance. A Muslim is expected to be benevolent, generous, proactive, and socially responsible.
This action demonstrates that voluntarily performing a good deed does not require permission, prior agreement, or expectation of reward. Rather, whenever an opportunity to do good and assist others presents itself, a Muslim should take advantage of it and act accordingly.
Furthermore, al-Khidr’s (AS) act of building the wall demonstrates that a Muslim should not respond to wrongdoing with wrongdoing. Rather, he should practice forgiveness, demonstrate generosity, and respond with goodness. Allah (SWT) says: ادْفَعْ بِالَّتِي هِيَ أَحْسَنُ فَإِذَا الَّذِي بَيْنَكَ وَبَيْنَهُ عَدَاوَةٌ كَأَنَّهُ وَلِيٌّ حَمِيمٌ * وَمَا يُلَقَّاهَا إِلَّا الَّذِينَ صَبَرُوا وَمَا يُلَقَّاهَا إِلَّا ذُو حَظٍّ عَظِيمٍ [6] Translation: “Repel evil with that which is better, and behold, the one between whom and you there was enmity will become as though he were a devoted friend. But none is granted this except those who are patient, and none is granted it except one who possesses a great share of goodness.” [7]
Ibn Abbas (RA) explained this verse by saying, “Allah (SWT) has commanded the believers to exercise patience when angry, to show forbearance in the face of the ignorance and foolish behavior of others, and to forgive wrongdoing. When they behave in this manner, Allah protects them from the evil of Satan, and their enemy becomes humble before them, as though he were a close and sincere friend.” [8]
It should be noted that forgiving an oppressor is praiseworthy and commendable for a person when he has the ability to confront the oppressor and prevent the injustice.
To be continued…
References:
[1] Al-Kahf: 23–24.
[2] Mahmud al-Hasan Deobandi, Tafsir Kabuli, vol. 2, pp. 577–578.
[3] Al-Kahf: 69.
[4] Mahmud al-Hasan Deobandi, Tafsir Kabuli, vol. 2, p. 608.
[5] Ahmad ibn Muhammad al-Qastallani, Irshad al-Sari fi Sharh Ahadith al-Bukhari, vol. 7, p. 219; Isma’il Haqqi al-Burusawi, Tanwir al-Adhhan min Tafsir Ruh al-Bayan, Damascus: Dar al-Qalam, 1408 AH, vol. 2, p. 394.
[6] Fussilat: 34–35.
[7] Mahmud al-Hasan Deobandi, Tafsir Kabuli, vol. 3, pp. 390–391.
[8] Ibn Kathir al-Dimashqi, Tafsir Ibn Kathir, vol. 4, p. 101.
