Twelve Insights into Mūsā’s Journey of Humility and Wisdom with al-Khiḍr

In a profound encounter rich with lessons, the story of Prophet Mūsā (Moses) and al-Khiḍr stands as a quintessential example of the pursuit of knowledge and the realisation of divine wisdom. This narrative unfolds in the Qur’an where Mūsā, a prophet known for his wisdom and devotion, seeks to learn from al-Khiḍr, a figure endowed with unique, God-given knowledge. Allah states:

قَالَ لَهُۥ مُوسَىٰ هَلْ أَتَّبِعُكَ عَلَىٰٓ أَن تُعَلِّمَنِ مِمَّا عُلِّمْتَ رُشْدًۭا

Mūsā said to al-Khiḍr, “May I follow you, provided that you teach me some of the right guidance you have been taught?” [al-Kahf, 66]

Al-Imām Fakhr al-Dīn al-Rāzī (d. 808AH) elucidates twelve insightful principles and manners for those pursuing knowledge, derived from the aforementioned verse:

1. Mūsā as Follower: Mūsā n demonstrates humility by asking al-Khiḍr, “May I follow you?” positioning himself as a disciple.
2. Seeking Permission: He further exhibits respect by seeking al-Khiḍr’s permission for this followership, highlighting deep humility.
3. Admission of Ignorance: Mūsā’s statement, “provided that you teach me” acknowledges his lack of knowledge and respects his teacher’s wisdom.
4. Request for Partial Knowledge: By saying, “[what] you have been taught,” he desires to learn a portion of al-Khiḍr’s divine knowledge, not seeking complete parity.
5. Acknowledgement of Divine Teaching: His phrase, “the right guidance you have been taught” recognises that al-Khiḍr’s knowledge is imparted by Allah.
6. Plea for Guidance: The word “right guidance” in Mūsā’s request shows his aspiration for proper guidance and enlightenment.
7. Seeking Benevolent Teaching: His plea, “provided that you teach me some of the right guidance you have been taught” asks for grace similar to what Allah showed al-Khiḍr.
8. Following as Imitation: Mūsā’s willingness to mimic al-Khiḍr’s actions without question signifies the importance of a student’s submission.
9. Unconditional Commitment: His request to follow al-Khiḍr in all matters.
10. Humility Despite Mūsā’s Eminent Background: Reports highlight Mūsā as a Prophet recognised by al-Khiḍr, endowed with direct communication with Allah and distinguished by remarkable miracles.
11. Prioritising Service Before Learning: In saying, “May I follow you, provided that you teach me” Mūsā establishes service as a precursor to gaining knowledge.
12. Pursuit of Knowledge Alone: His request solely for teaching emphasises a pure desire for knowledge without any worldly rewards or status.

English Translation of the Cited Passage from Tafsīr al-Rāzī:

Understand that these verses demonstrate the numerous ways in which Mūsā (As) exhibited politeness and kindness in his quest to learn from al-Khiḍr.

Firstly, he positioned himself as a follower, evident in his request: “May I follow you?”

Secondly, he sought permission for this role, asking, “Do you permit me to be your follower?” This request highlights his profound humility.

Thirdly, Mūsā’s statement, “so that you teach me,” acknowledges his lack of knowledge and recognises the wisdom of his teacher.

Fourthly, by saying “of what you have been taught,” he requests to learn a portion of what Allah imparted to al-Khiḍr, reflecting humility similar to a beggar asking a wealthy person for a share of their wealth.

The fifth point: Mūsā’s phrase “of what you have been taught” acknowledges that Allah was the source of al-Khiḍr’s knowledge.

Sixthly, his use of “right guidance” is a plea for proper guidance and direction, implying that without such guidance, there is a risk of misguidance.

Seventh, Mūsā’s request “that you may teach me of what you have been taught” suggests he seeks the same benevolence from al-Khiḍr that Allah showed, illustrating the belief that al-Khiḍr’s teaching would be a divine favour. This concept is encapsulated in the saying, “I am a servant of the one who teaches me even a single letter.”

Eighth, the concept of following here implies emulating actions purely because someone else has done them. For instance, when we say “There is no god but Allah,” it’s not merely following the Jews who uttered this before, but because of the established need to say it. However, in performing the five daily prayers as the Messenger of Allah ﷺ did, we are indeed his followers in these acts. From this, Mūsā’s question “May I follow you?” signifies his willingness to imitate his teacher’s actions, indicating that a learner should initially be compliant and avoid contention.

Ninth, this same query signifies his desire for unconditional following in all matters, without limitations.

The tenth point shows that al-Khiḍr initially recognised Mūsā as the prophet of the Children of Israel, the companion of the Torah, and the one whom Allah (swt) directly addressed, endowing him with extraordinary miracles. Yet, despite these exalted positions, Mūsā (As) approached his quest for knowledge with utmost humility, fitting for someone whose deeper immersion in knowledge brings greater joy and respect for scholars. Eleventh, his statement “May I follow you so that you may teach me,” first establishes him as a follower and secondly as a seeker of knowledge, indicating a progression from service to learning.

Lastly, the twelfth point: Mūsā’s request to follow and be taught by al-Khiḍr was not for any material gain or status, but purely for the pursuit of knowledge.

Reference: al-Rāzī, F.D., 1420AH (1999AD). Mafātīḥ al-Ghayb = Al-Tafsīr al-Kabīr. 3rd ed. Beirut: Dār Iḥyā’ al-Turāth al-ʿArabī. Vol. 21, pp. 483-484.

النص العربي من تفسير الرازي:

الْمَسْأَلَةُ الثَّانِيَةُ: اعْلَمْ أَنَّ هَذِهِ الْآيَاتِ تَدُلُّ عَلَى أَنَّ مُوسَى   رَاعَى أَنْوَاعًا كثيرة من الأدب واللطف عند ما أَرَادَ أَنْ يَتَعَلَّمَ مِنَ الْخَضِرِ. فَأَحَدُهَا: أَنَّهُ جَعَلَ نَفْسَهُ تَبَعًا لَهُ لِأَنَّهُ قَالَ: هَلْ أَتَّبِعُكَ. وثانيها: أن استأذن في إثبات هذا التَّبَعِيَّةِ فَإِنَّهُ قَالَ هَلْ تَأْذَنُ لِي أَنْ أجعل نفسي تبعا لك وهذا مُبَالَغَةٌ عَظِيمَةٌ فِي التَّوَاضُعِ. وَثَالِثُهَا: أَنَّهُ قَالَ عَلى أَنْ تُعَلِّمَنِ وَهَذَا إِقْرَارٌ لَهُ عَلَى نَفْسِهِ بِالْجَهْلِ وَعَلَى أستاذه بالعلم. ورابعها: أنه قال: مِمَّا عُلِّمْتَ وَصِيغَةُ مِنْ لِلتَّبْعِيضِ فَطَلَبَ مِنْهُ تَعْلِيمَ بَعْضِ مَا عَلَّمَهُ اللَّهُ، وَهَذَا أَيْضًا مُشْعِرٌ بِالتَّوَاضُعِ كَأَنَّهُ يَقُولُ لَهُ لَا أَطْلُبُ مِنْكَ أَنْ تَجْعَلَنِي مُسَاوِيًا فِي الْعِلْمِ لَكَ، بَلْ أَطْلُبُ مِنْكَ أَنْ تُعْطِيَنِي جُزْأً مِنْ أَجْزَاءِ عِلْمِكَ، كَمَا يَطْلُبُ الْفَقِيرُ مِنَ الْغَنِيِّ أَنْ يَدْفَعَ إِلَيْهِ جُزْأً مِنْ أَجْزَاءِ مَالِهِ. وَخَامِسُهَا: أَنَّ قَوْلَهُ: مِمَّا عُلِّمْتَ اعْتِرَافٌ بِأَنَّ اللَّهَ عَلَّمَهُ ذَلِكَ الْعِلْمَ. وَسَادِسُهَا: أَنَّ قَوْلَهُ: رُشْدًا طَلَبٌ مِنْهُ لِلْإِرْشَادِ وَالْهِدَايَةِ وَالْإِرْشَادُ هُوَ الْأَمْرُ الَّذِي لَوْ لَمْ يَحْصُلْ لَحَصَلَتِ الْغَوَايَةُ والضلال. وسابعها: أن قوله: تُعَلِّمَنِ مِمَّا عُلِّمْتَ مَعْنَاهُ أَنَّهُ طَلَبَ مِنْهُ أَنْ يُعَامِلَهُ بِمِثْلِ مَا عَامَلَهُ اللَّهُ بِهِ وَفِيهِ إِشْعَارٌ بِأَنَّهُ يَكُونُ إِنْعَامُكَ عَلَيَّ عِنْدَ هَذَا التَّعْلِيمِ شَبِيهًا بِإِنْعَامِ اللَّهِ تَعَالَى عَلَيْكَ فِي هذا التعليم وَلِهَذَا الْمَعْنَى قِيلَ أَنَا عَبْدُ مَنْ تَعَلَّمْتُ مِنْهُ حَرْفًا. وَثَامِنُهَا: أَنَّ الْمُتَابَعَةَ عِبَارَةٌ عَنِ الْإِتْيَانِ بِمِثْلِ فِعْلِ الْغَيْرِ لِأَجْلِ كَوْنِهِ فِعْلًا لِذَلِكَ الْغَيْرِ، فَإِنَّا إِذَا قُلْنَا: لَا إِلَهَ إِلَّا اللَّهُ فَالْيَهُودُ الَّذِينَ كَانُوا قَبْلَنَا كَانُوا يَذْكُرُونَ هَذِهِ الْكَلِمَةَ فَلَا يَجِبُ كَوْنُنَا مُتَّبِعِينَ لَهُمْ فِي ذِكْرِ هَذِهِ الْكَلِمَةِ، لِأَنَّا لَا نَقُولُ هَذِهِ الْكَلِمَةَ لِأَجْلِ أَنَّهُمْ قَالُوهَا بَلْ إِنَّمَا نَقُولُهَا لِقِيَامِ الدَّلِيلِ عَلَى أَنَّهُ يَجِبُ ذِكْرُهَا، أَمَّا إِذَا أَتَيْنَا بِهَذِهِ الصَّلَوَاتِ الْخَمْسِ عَلَى مُوَافَقَةِ فِعْلِ رَسُولِ اللَّهِ ﷺ فَإِنَّمَا أَتَيْنَا بِهَا لِأَجْلِ أَنَّهُ أَتَى بِهَا لَا جَرَمَ كُنَّا مُتَابِعِينَ فِي فِعْلِ هَذِهِ الصَّلَوَاتِ لِرَسُولِ اللَّهِ ﷺ، إِذَا ثَبَتَ هَذَا فَنَقُولُ قَوْلُهُ: هَلْ أَتَّبِعُكَ يَدُلُّ عَلَى أَنَّهُ يَأْتِي بِمِثْلِ أَفْعَالِ ذَلِكَ الْأُسْتَاذِ لِمُجَرَّدِ كَوْنِ ذَلِكَ الْأُسْتَاذِ آتِيًا بِهَا. وَهَذَا يَدُلُّ عَلَى أَنَّ الْمُتَعَلِّمَ يَجِبُ عَلَيْهِ فِي أَوَّلِ الْأَمْرِ التَّسْلِيمُ وَتَرْكُ الْمُنَازَعَةِ وَالِاعْتِرَاضِ. وَتَاسِعُهَا: أَنَّ قَوْلَهُ: أَتَّبِعُكَ يَدُلُّ عَلَى طَلَبِ مُتَابَعَتِهِ مُطْلَقًا فِي جَمِيعِ الْأُمُورِ غَيْرَ مُقَيَّدٍ بِشَيْءٍ دُونَ شَيْءٍ. وَعَاشِرُهَا: أَنَّهُ ثَبَتَ بِالْأَخْبَارِ أَنَّ الْخَضِرَ عَرَفَ أَوَّلًا أَنَّهُ نَبِيُّ بَنِي إِسْرَائِيلَ وَأَنَّهُ هُوَ مُوسَى صَاحِبُ التَّوْرَاةِ وَهُوَ الرَّجُلُ الَّذِي كَلَّمَهُ اللَّهُ مِنْ غَيْرِ وَاسِطَةٍ وَخَصَّهُ بِالْمُعْجِزَاتِ الْقَاهِرَةِ الْبَاهِرَةِ، ثُمَّ إِنَّهُ مَعَ هَذِهِ الْمَنَاصِبِ الرَّفِيعَةِ وَالدَّرَجَاتِ الْعَالِيَةِ الشَّرِيفَةِ أَتَى بِهَذِهِ الْأَنْوَاعِ الْكَثِيرَةِ مِنَ التَّوَاضُعِ وَذَلِكَ يَدُلُّ عَلَى كَوْنِهِ آتِيًا فِي طَلَبِ الْعِلْمِ بِأَعْظَمِ أَنْوَاعِ الْمُبَالَغَةِ وَهَذَا هُوَ اللَّائِقُ بِهِ لِأَنَّ كُلَّ مَنْ كَانَتْ إِحَاطَتُهُ بِالْعُلُومِ أَكْثَرَ كَانَ عِلْمُهُ بِمَا فِيهَا مِنَ الْبَهْجَةِ وَالسَّعَادَةِ أَكْثَرَ فَكَانَ طَلَبُهُ لَهَا أَشَدَّ وَكَانَ تَعْظِيمُهُ لِأَرْبَابِ الْعِلْمِ أَكْمَلَ وَأَشَدَّ. وَالْحَادِي عَشَرَ: أَنَّهُ قَالَ: هَلْ أَتَّبِعُكَ عَلى أَنْ تُعَلِّمَنِ فَأَثْبَتَ كَوْنَهُ تَبَعًا لَهُ أَوَّلًا ثُمَّ طَلَبَ ثَانِيًا أَنْ يُعَلِّمَهُ وَهَذَا مِنْهُ ابْتِدَاءٌ بِالْخِدْمَةِ ثُمَّ فِي الْمَرْتَبَةِ الثَّانِيَةِ طَلَبَ مِنْهُ التَّعْلِيمَ. وَالثَّانِي عَشَرَ: أَنَّهُ قَالَ: هَلْ أَتَّبِعُكَ عَلى أَنْ تُعَلِّمَنِ فَلَمْ يَطْلُبْ عَلَى تِلْكَ الْمُتَابَعَةِ عَلَى التَّعْلِيمِ شيئا كان قَالَ لَا أَطْلُبُ مِنْكَ عَلَى هَذِهِ الْمُتَابَعَةِ الْمَالَ وَالْجَاهَ وَلَا غَرَضَ لِي إِلَّا طَلَبُ الْعِلْمِ

الرازي، أبو عبد الله محمد بن عمر بن الحسن بن الحسين التيمي المعروف بفخر الدين الرازي. ١٤٢٠هـ. مفاتيح الغيب = التفسير الكبير. الطبعة الثالثة. بيروت: دار إحياء التراث العربي. الجزء 21، الصفحات ٤٨٣-٤٨٤.