By Dr. Muwahib Saleh Mahdi – College of Islamic Sciences – University of Karbala

The Etiquette of the Educator and the Student in the Process of Education

In the name of Allah, the Most Gracious, the Most Merciful.
Allah says: Moses said to him, “May I follow you so that you teach me from what you have been taught of sound judgment?” (Al-Kahf: 66)

Praise be to Allah, who taught man what he did not know, and granted him hearing, sight, and hearts to understand. He sent His messengers with the truth and the reminder, as bearers of glad tidings and warnings, so they may teach their nations the best of manners and noble ethics. In this brief article, we aim to explore some of these principles, asking Allah for guidance and wisdom.

Narration from the Tafsir Al-Mizan:
A narration from Al-Khidr: He said: “If you follow me, do not ask me about anything until I mention it to you.”

From Ibn Abbas, from the Messenger of Allah (PBUH), he said: “Moses asked his Lord: ‘Is there anyone on Earth who is more knowledgeable than I?’ Allah replied: ‘Yes.’ He asked: ‘Who is it?’ Allah said: ‘It is Al-Khidr.’ Moses then asked: ‘Where can I find him?’ Allah said: ‘At the shore, near the rock, where the fish will slip away.’ So, Moses set out to find him, and as described in the Quran, he met him at the rock. They greeted each other, and Moses said to him: ‘I wish to accompany you.’ Al-Khidr replied: ‘You will not be able to bear with me.’ Moses insisted: ‘Yes, indeed.’ Al-Khidr then said: ‘If you accompany me, do not ask me about anything until I mention it to you.'” This story continues with the incidents of the damaged boat, the killing of the boy, and the repairing of the wall, with explanations for each.

2. From Sa’id Ibn Jubayr, from Ibn Abbas, from Ubayy Ibn Ka’b, it is said: The Prophet (PBUH) would begin by praying for himself when mentioning someone. One day, he said: “May Allah have mercy on us and on Musa. If he had stayed with his companion, he would have seen wonders. But he said: ‘If I ask you about anything after this, do not accompany me, for I have made excuses before you.’”

Reflections on Ayah 60 and the Following Verses from Surah Al-Kahf:

• a. He desires to meet a teacher who will guide him in the right course for both his worldly and spiritual life.
• b. There is a specific place where they are to meet.
• c. There is a set time for the teacher to expect the student.
• The student must strive to seek knowledge and not wait for the teacher to come to him, for this honors both the knowledge and those who possess it. If knowledge is easily accessible, the student may lose interest. It is even more esteemed in the eyes of the teacher when the student actively seeks him out, recognizing the teacher’s worth and the value of what they have to offer.
• We can see the remarkable determination of the student to meet his teacher and benefit from his wisdom in the words: “I will not give up until I reach the junction of the two seas, or I will continue for years.” This shows his resolve to exert effort in order to meet the teacher at the right place, even if it takes a lifetime, as the term “حقبا” refers to multiple periods of forty years, as scholars explain. His persistence demonstrates a high level of enthusiasm and commitment to learning.
• Knowledge remains in good condition as long as its seekers actively pursue it in gatherings, respecting its bearers. As the saying goes: “The best rulers are those who seek knowledge from the scholars, and the worst scholars are those who seek the favor of rulers.”
• Even though Moses (PBUH) was a great Prophet, with high status and dignity, he humbly sought out the righteous man (Al-Khidr) when he learned that Al-Khidr possessed knowledge that Moses did not have, as Allah says: “And above every knowledgeable one, there is one more knowledgeable.”
  (Surah Yusuf, Ayah 76).

-The elder benefits from guiding and nurturing the younger, teaching them life lessons, correcting their mistakes, and directing their steps. Meanwhile, the younger serves the elder, assisting in fulfilling their needs. This was exemplified in the success of Prophet Moses in mentoring the young man “Yusha’ ibn Nun” (Joshua), peace be upon him.

Some Characteristics of the Divine Teacher:

• A: The divine teacher is a servant of Allah, and servitude to Allah is the highest rank of humanity. The bond between the servant and their Lord elevates the servant, opening doors to understanding and wisdom.
• B: “We granted him mercy from Us.” The compassionate teacher approaches their students gently, draws near to them, and wins their affection, ensuring they feel connected and receptive to learning.
• C: Moses’ knowledge pertained to outward rulings, while Khidr’s knowledge extended to deeper, hidden aspects of wisdom. The “divine knowledge” is directly granted by Allah, with no human intermediary.

Etiquette of Learning:

• A: Gentle Request: Prophet Moses did not impose himself upon Khidr, despite Allah having informed Khidr of Moses’ intention to learn from him. Instead, Moses humbly approached him with a question, giving Khidr the option to decline if he wished.
• B: Humility in Following: By asking, “May I follow you?” Moses demonstrated the attitude of the student who follows his teacher’s lead, submitting to their guidance. This fosters harmony between them.
• C: Knowledge Elevates Its Possessor: Moses acknowledged that following Khidr would elevate him in knowledge, saying, “On the condition that you teach me.” This type of following increases the student’s stature. On the other hand, servitude motivated by worldly desires leads to the fall of the follower and pride in the teacher.
• D: Realistic Request: Moses did not demand to be taught everything. He humbly asked for some of the knowledge that Allah had granted Khidr, saying: “… some of the knowledge you have been given…” This shows the student’s respect for the teacher’s capabilities and the limits of what can be imparted.
• E: Seeking Precious Knowledge: While Allah granted Khidr precious knowledge, Moses sought a specific form of guidance—wisdom that would lead him to the highest levels of success in this life and the Hereafter. He specifically requested “some of the knowledge that leads to righteousness,” as stated in Surah Al-Kahf (66), seeking guidance rather than worldly knowledge alone.
• F: Reminding the Teacher of Allah’s Blessings: Moses’ request, “some of the knowledge you have been given,” is a reminder to the teacher that Allah has endowed them with wisdom and guidance. Teaching others is an act of gratitude for these divine blessings.
• G: The Teacher’s Conditions: A teacher may set conditions for the student, such as not rushing questions or demanding explanations too quickly. As Khidr told Moses, “If you follow me, do not ask me about anything until I explain it to you,” (Surah Al-Kahf, 70). The teacher might require patience, and the student must respect the teacher’s approach, which may include observing rather than explaining immediately.
• H: The Necessity of Allowing Room for Mistakes: Everyone is prone to error, and the teacher must allow space for the student to rectify their mistakes. Moses agreed to observe the actions of Khidr without intervening, waiting for Khidr to explain his decisions. However, Moses struggled with this and, on several occasions, expressed his objections, calling Khidr’s actions strange, showing impatience with his teacher’s approach.

And He Warned Him:

In the first instance, the teacher admonished Moses, saying, “Did I not tell you that you would never be able to have patience with me?” (Surah Al-Kahf, 70). In the second instance, He emphasized further, adding the word “you”: “Did I not tell you that you would never be able to have patience with me?” (Surah Al-Kahf, 72). And in the third instance, He declared that the opportunity had come to an end and it was time for them to part ways, saying, “This is the parting between me and you” (Surah Al-Kahf, 78). However, He did not want Moses to remain unaware of the reasons behind the events. So, He said, “I will inform you of the interpretation of that which you could not bear patiently” (Surah Al-Kahf, 78).

Increase in Structure for Emphasis in Meaning:

Before revealing the reasons, He added a “t” to the verb “couldn’t” (تستطع) in “you could not bear,” emphasizing the action. When explaining, He removed the “t,” as the meaning had concluded, transforming it into “could” (تسطع). This is similar to the story of Dhul-Qarnayn, where He used “they could not make a breach” (ما استطاعوا) and “they could not dig it” (ما استطاعوا له نقبا). The removal of the “t” in “could” reflects the difference in difficulty, as the wall’s height made it easier than the digging.

The Teacher’s Reverence for Allah:

Notice the teacher’s etiquette with his Lord, as he attributed the flaw in the ship to himself, saying, “I intended to damage it” (Surah Al-Kahf, 79), as did Prophet Ibrahim when he attributed his illness to himself and credited Allah with healing him: “And when I am ill, it is He who heals me” (Surah Ash-Shu’ara, 80). Similarly, regarding the killing of the young boy, Khidr attributed the good change to Allah: “We intended that their Lord should substitute for them one better than him in purity and nearer to mercy” (Surah Al-Kahf, 81). However, when speaking about the wall, the good act was attributed solely to Allah: “Your Lord intended that they both should reach maturity and extract their treasure as a mercy from your Lord” (Surah Al-Kahf, 82).

The Teacher’s Advice:

When Khidr departed from Moses, Moses asked him for advice, and Khidr said: “Be cheerful, do not laugh too much, avoid quarreling, do not walk unless necessary, do not criticize the mistakes of others, and weep for your own sins, O son of Imran.” It is also said that when Moses questioned Khidr’s actions with the ship, he was reminded, “O Moses, where was your planning when you were in the basket, thrown into the sea?” When he questioned the killing of the boy, he was reminded, “Where was your objection when you struck the Egyptian?” And when he questioned the wall, he was reminded, “Where was your objection when you raised the stone at the well for Shu’ayb’s daughters without payment?”

The Importance of Parental Righteousness:

The righteousness of parents is reflected in their children. Allah preserved the two children in the story because of their father’s piety: “Their father was a righteous man” (Surah Al-Kahf, 82). Allah instructed Khidr to allow the children to grow until they became strong enough to guard their treasure. When Allah knew that the child would lead the parents to grief due to his disbelief, He took his life and replaced him with a righteous, faithful girl who later became the wife of a noble Prophet.

The Gradual Approach in Education:

In this story, we see a sophisticated educational method employed by Khidr towards Moses. Moses was determined to follow Khidr, even though Khidr’s actions were often incomprehensible and unexplainable at first. Eventually, this partnership had to end, as, according to Sufi teachings, the follower of the Law (Shari’ah) differs from the follower of the Truth (Haqiqah). The follower of Shari’ah requires clarity, reasoning, and explanation, whereas Khidr’s actions defied conventional logic and required further explanation. The story demonstrates the gradual departure of Moses and Khidr, marking their distinct paths that Allah had planned for each of them.

In Conclusion:

I ask Allah for continuous success in learning, and I pray for His guidance in increasing our knowledge. As it is said, “And say, ‘My Lord, increase me in knowledge'” .