The story of Musa (AS) and Khidr: An illustration of knowledge, wisdom and mystery

He is believed to have lived for about 120 years; with the period of his prophet-hood placed bwteen 1436-1216BC. Musa (AS) is one of the five prophets described in the Qur’an as Ulul Azmi. The other four are Nuh (AS); Ibrahim (AS); Isa (AS); and Muhammad (SAW). Musa (AS) had a brother who was also […]

He is believed to have lived for about 120 years; with the period of his prophet-hood placed bwteen 1436-1216BC. Musa (AS) is one of the five prophets described in the Qur’an as Ulul Azmi. The other four are Nuh (AS); Ibrahim (AS); Isa (AS); and Muhammad (SAW). Musa (AS) had a brother who was also a prophet called Harun. Musa (AS) who was the son of Imran was a grandson to Lawiy and a great grandson to Prophet Yaqub (AS). 
The story of Musa (AS) and Khidr as told in Suratul-Qahf of the Glorious Qur’an is an allegorical illustration of knowledge, wisdom and mystery. The next few paragraphs shall reveal how Allah (SWT) grants knowledge to whomsoever He wishes; reducing others including righteous men of knowledge to common learners. The story also symbolizes the worth of Allah’s wisdom in every event, which though may appear otherwise to the ordinary human mind. Exploring the mysteries of knowledge as shown in the story requires patience and firm belief in the All-Wise Allah (SWT).
Musa (AS) was to go in search of a righteous servant who would instruct him in such knowledge as he had not already got even as a prophet and messenger of Allah (SWT). The name of the righteous servant is not mentioned in the Qur’an but Islamic traditions give it as Khidr. Musa (AS) was to take a fish with him on a journey. The place where he was to meet his mysterious teacher, Khidr, would be indicated by the fact that the fish would disappear when he got to that place. So, Musa (AS) began his voyage and said to his aide that he would not give up until he got to the junction of two seas.
When they came to the junction of two seas, Musa (AS) forgot about the fish and his aide also forgot to tell him that he had seen the fish escaping in to the sea. When they remembered, Musa (AS) said that was what they were seeking after. Thus, they went back following the path they had come and there they found the righteous servant of Allah (SWT). Prophet Musa (AS) sought Khidr’s permission to follow him but the latter (Khidr) replied that Musa (AS) would not be able to have patience with him. Musa (AS) affirmed that he would be patient. Khidr eventually permitted Musa (AS) to follow him on condition that he will not ask him questions until he (Khidr) speaks about such.
Musa (AS) and his teacher, Khidr, both proceeded until when they were in a boat and Khidr scuttled it. Musa (AS) questioned: ‘Did you scuttle it in order to drown those in it?’ Khidr replied that he had told him not to be impatient. He did not emphatically fault Musa (AS) anyway as one cannot naturally have patience over things which his understanding is incomplete. Musa (AS) then begged Khidr not to rebuke him for his forgetfulness. They proceeded on their voyage until they met a young man and Khidr slew him. Musa (AS) queried Khidr: ‘Why did you slay an innocent person who had slain none?’ Khidr for the second time reminded Musa (AS) that he had told him that he cannot be patient with him. Prophet Musa (AS) then pledged to Khidr that if after this he asked him about anything, he should not keep his company further for he could have had enough excuses.
They then continued in their voyage until they came to the inhabitants of a town whose residents denied them hospitality. They all of a sudden came across a wall that was at the point of collapse. Khidr re-built and set it up straight. Musa (AS) interrogated Khidr again saying, ‘He could have taken some recompense of the job of the people who denied them ordinary hospitality. Khidr declared there and then that, ‘This is the parting between me and you. I will now tell you the interpretation of those things over which you were unable to hold patience.
As for the boat, Khidr explained, it belonged to certain men in dire poverty but he rendered it unserviceable because there was after them a certain king who seized every boat by force lest their boat be taken away. If the boat had been taken away from these men, they would have been reduced to beggary. But by making it un-seaworthy, the boat was saved from seizure. The owners could thereafter repair it as soon as the danger was past. This singular kindness by Khidr could be seen by others as a cruel act.
In the case of the young man, Khidr clarified that the youngster’s parents were people of faith and it was feared that he would grieve the parents of obstinate rebellion as well as ingratitude to Allah and man. So, it was Allah’s wish to give the parents, in exchange, a son better in purity of conduct and closer in affection. Khidr’s action was therefore not just out of his own volition.
As for the wall, Khidr said it belonged to two young boys who were orphans in the town. Khidr explained that there was a treasure beneath the collapsing wall which was left for them by their father, a righteous man. So, Allah desired that the boys should attain their full age of strength and got out their treasure. That was a mercy from Allah and not out of Khidr’s own mundane desire.
The foregoing story is an illustration of at least three points. (1) Although Musa (AS) who was learned in all the wisdom of the Egyptians had received his divine mission of prophet-hood and messenger-hood, his knowledge was yet not so perfect that he could not learn from a more learned person. It thus implies that the whole stock of the present day knowledge in the sciences, arts and literature (if the sum total of it could be found in one individual) does not after all include all knowledge! Allah states in Qur’an 12:76 “…Over every possessor of knowledge is another, the All-Knowing” (2) Constant effort is necessary to keep our knowledge square with the match of time as demonstrated by Musa (AS); and (3) There are paradoxes in life; as apparent loss may real gain and apparent cruelty may be real mercy. Allah’s wisdom, indeed, transcends all human calculations.
The salient teaching of this story is that whatever befalls mankind stems from the absolute wisdom and goodness which most of us cannot ordinarily recognize. Allah (SWT) states in Quran 2:216 “…It is possible that ye dislike a thing which is good for you and that ye love a thing which is bad for you. But Allah knows and ye know not” May Allah (SWT) guide us to appreciate and acknowledge Allah’s omniscience and wisdom in all matters, amin. Ramadan kareem!