By Najat
Sūrah Al-Kahf is one of the most oft-recited chapters of the Qur’an, and the incident between Mūsā and Khiḍr (May peace be upon them) is one of it’s four parables. The value of this story, however, is not just in its intrigue, but also the many lessons which can be drawn from the interaction of these two great servants of Allāh (ﷻ). This article will outline some of these lessons which have been mentioned in the book ‘Al-Tafsīr Al-Kabīr’.
- ‘Al-Tafsīr Al-Kabīr’ which is written in 32 volumes, is one of Imām Fakhr Al-Dīn Al-Rāzī’s most famous works. In it Imām Al-Rāzī explains the verses in great detail by discussing language, Islamic jurisprudence and principles, Ḥadīth, and deviant sects. Below is a short biography on this great scholar:
About Imām Fakhr Ad-Dīn Ar-Rāzī:
Muḥammad Ibn ʿUmar Ibn Al-Ḥusayn Ibn Al-Ḥasan Ibn ʿAlī was also known by the following cognomen: Abū ʿAbdullah Al-Rāzī Al-Ṭabaristānī Al-Qurashī Al-Tamīmī Al-Bakrī, though he is often referred to as ‘Fakhr Al-Dīn’.
Born in Ṭabaristān, a mountainous region towards the north of Iran, during the month of Ramaḍān in the year 544 AH, he was raised in a scholarly home. In fact his father – Ḍiyāʾ Ad-Dīn, one of the most senior scholars from the Shāfiʿī school of thought – was also his first teacher.
He was proficient in a number of academic sciences; from law and language, to logic and theology, all of which helped him excel in the science of Tafsīr (Qur’anic Exegesis), allowing him to write his own exegesis called “Al-Tafsīr Al-Kabīr”. Some of his other works include;
- ‘Al-Bayān wa Al-Burhān fi Al-Radd ʿalā Ahli Al-Zaygh wa Al-Ṭughyān’ (‘Evidence and proof in response against the deviant and oppressive people’) – a rejection of the ideas and claims of the philosophers.
- ‘Al-Sirr Al-Maknūn’ (‘The Hidden Secret’) where he discusses the classification of minerals, and spirits.
As well as being a prolific writer, Imām Fakhr Al-Dīn also had many students, with some saying that the number may have been around 300. His lessons were attended by the general public, as well as the social elites like Shihāb Al-Dīn Al-Ghawrī the ruler of Ghaznī. Many of his students also went on to become great scholars in their own regard, such as ʿAbdul Ḥamīd Ibn ʿĪsā Ibn ʿUmariyah (an Islamic jurist and theologian). The honourable Imām, may Allāh (ﷻ) have mercy on him, returned to his Lord in 606 AH at the age of 62.
In the Tafsīr of Sūrah Al-Kahf (18:66) mentioned below, Imām Fakhr Ad-Dīn mentions twelve different etiquettes that Mūsā displayed when he first met Khiḍr (May peace be upon them) and asked to learn from him.
قَالَ لَهُۥ مُوسَىٰ هَلْ أَتَّبِعُكَ عَلَىٰٓ أَن تُعَلِّمَنِ مِمَّا عُلِّمْتَ رُشْدًۭا
Moses said to him, “May I follow you, provided that you teach me some of the right guidance you have been taught?” [Kahf, Āyah 66]
Twelve Etiquettes of Mūsā (May peace be upon him):
- He presented himself as a follower, thereby placing himself beneath Khiḍr by saying “May I follow you”.
- Mūsā (May peace be upon him) sought permission from Khiḍr as to whether he could even follow him in the first place, this is a great show of humility.
- By saying “that you teach me” Mūsā was admitting that Khiḍr was more knowledgeable than him, and that he would need Khiḍr to teach him.
- The word ‘مِن’ has been used in the Āyah for ‘tabʿīḍ’ (to show a little, or a part of something). This makes it so that it is as if Mūsā was asking Khiḍr to teach him only a sliver of the vast knowledge that Allāh (ﷻ) had imparted to him. Again this creates a sense of humility. The position Mūsā placed himself is akin to a poor person who asks the wealthy individual to spare him a few pennies from their abundant wealth. It is as though Mūsā is saying “I do not demand from you to make me equal to you in knowledge, instead I ask that you gift me a part of your extensive knowledge”.
- By saying ‘you have been taught’ Mūsā is attributing Khiḍr’s knowledge back to Allāh (ﷻ), once again showing humility as well as an awareness of the fact that Allāh (ﷻ) is the source of all knowledge.
- The word ‘رشدا’ indicates that Mūsā (May peace be upon him) wanted Khiḍr ’s tutelage, advice, and guidance because without these things, irrespective of whether a person has knowledge or not, they are subject to error and misguidance.
- By saying “provided that you teach me some of the right guidance you have been taught”, Mūsā was asking Khiḍr to treat him the way Allāh (ﷻ) treated Khiḍr, by teaching him and bestowing divine knowledge upon him. Mūsā essentially appealed to Khiḍr through his connection with Allāh (ﷻ), as though he was saying “I am the slave of the one from whom you learnt such detailed knowledge”.
- Mutābaʿah means to intentionally adopt the behaviour of another, and making a conscious effort to follow in their footsteps out of respect. Mūsā displayed the etiquette of a true student of knowledge by expressing his earnest desire to follow Khiḍr, having acknowledged him as his teacher.
- The phrase ‘أتّبعك’ indicates that he was asking if he could follow Khiḍr in a broad sense, rather than for one specific reason. This illustrates that students can learn from their teachers not just in terms of the subjects they teach, but also from their behaviour, characteristics and general dealings.
- Mūsā established that Khiḍr was aware that he was a messenger from the Banū Isrāēʾl tribe, and that he was Mūsā, the one who had been given the Tawrāh, that he was the man whom Allāh (ﷻ) spoke to without an intermediary, and that He gave him miracles. Despite his many accolades Mūsā was still zealous and motivated to learn, indicating that no matter how accomplished a person may become, there is always more that can be learned.
- Mūsā declared himself a follower of Khiḍr and then sought to be taught knowledge. When making his request Mūsā proved his devotion by first offering his servitude and only then seeking knowledge from him.
- By providing the reason why he wanted to accompany Khiḍr, Mūsā (May peace be upon him) made it clear that he was sincere, and that he was not seeking the knowledge for money or fame. His only goal was to learn the sacred knowledge.
These are the points highlighted by Imām Fakhr Al-Dīn in his Tafsīr, but there are still more lessons which can be learned from the interaction between Mūsā and Khiḍr (May peace be upon them). In fact, ʿAllāmah Ṭāhir Ibn ʿĀshūr (Al-Taḥrīr wa Al-Tanwīr, V. 1 p. 42) mentions how Qāḍī Ibn Al-ʿArabī extracted 800 lessons just from this one interaction alone. The length at which the scholars have analysed this incident indicates the importance of the lessons drawn from the behaviour of Mūsā (May peace be upon him). Therefore, students should be encouraged to adopt these mannerisms, and maintain a sense of humility throughout their own journeys of seeking knowledge whether it be divine, or worldly. This sincerity should, if Allāh (ﷻ) wills, translate into progress, development and ultimately success in any field.
