JNROnline Journal Journal of Natural Remedies ISSN: 2320-3358 (e) Vol. 21, No. 7, (2020) ISSN: 0972-5547(p)
THE MANNERS OF THE SEEKER OF KNOWLEDGE IN LIGHT OF THE STORY OF MUSA AND AL-KHIDR IN SURAT AL-KAHF Salam Abbood Hasan College of Education for Women, Al-Iraqia University, Iraq Introduction Praise is to God, and may blessings and peace be upon our Prophet Muhammad, his family and companions, and his followers of his Sunnah until the Day of Judgment. As for.. The application of knowledge has a high position in Islam, and the judgment of God Almighty and struck us, for example, is one of the finest examples in the application of science and the ethics of scholars seeking knowledge with which a seeker of knowledge should meet in the person of the Prophet of God Musa, his mention is glorified in a few verses in the cave . And knowledge in Islam has a position that is not hidden by those with a sound understanding, and this is the status of science, and scholars are only denied to fools who do not know. I decided to review what was mentioned in the cave a chapter on the morals of the learner. Where the Noble Qur’an tells us the story of our master Musa with the righteous servant al-Khidr, peace be upon them both, the most wonderful example and the highest example for a learner keen to increase knowledge, God told him. There are those who are more knowledgeable than him about matters that Musa did not know, then Musa, peace be upon him, went to the green color and asked him for knowledge in humility, gentleness and etiquette, and found Musa in al-Khader, may God bless him and grant him peace, the model teacher with which God bestowed upon earthly knowledge. Where he was honored with useful knowledge; this is a blessing and a gift from the Almighty God, so he wrote this research on the blessed knowledge of the ethics of science and learning, by relying on books of interpretation and language, and by drawing on a dear book, the sayings of scholars. (The etiquette of the seeker of knowledge in light of the story of Musa and al-Khidr in Surat al-Kahf) The importance of the topic ,and the reason for choosing it The importance of this topic, and the reason for choosing it, lie in the following points: 1. Attached seeking knowledge With the Quran Generous Source the first From Sources The legislation Islamic. 2. Come this is studying For a statement Educational importance To seek knowledge in the light of Surat Al-Kahf . 3. To clarify the morals that a seeker of knowledge should display in light of the story of Musa and Al-Khader. Difficulties that I faced in preparing the research Every researcher must face difficulties during his career in preparing his research, so they do not leave a search for obstacles that hinder the student. Among the things I have seen are the following: 1. My lack of knowledge in front of the abundant sea of sources that made me confused about my command in extracting information from its sources and controlling it as intended . 2. This topic has a bifurcation between the Qur’an and Sunnah, books of faith and language. 3. Because of the accuracy of the topic,and in order not to go into a sea that I am not worthy of, and due to my lack of diligence in such subjects, I am confined to most of my research to say scholars without imprinting me Rather, I considered this a problem because it made me restricted in my career during my research .These are the most prominent problems that I encountered during the preparation of this research, and praise be to God, Lord of the Worlds. This research came on a research plan in line with the followed scientific method, as this plan included: an introduction, two papers , and a conclusion, and as follows:
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Introduction The first topic: Defining search terms, and it includes two requirements: - The first requirement: Defining the morals and the student in language and idiom. - The second requirement: Defining the stories in a language and idiom. The second topic: The etiquette of the seeker of knowledge in light of the story of Musa and Al- Khader, and it includes two conditions: - The first requirement: the story of Musa and Khidr, peace be upon them. - The second requirement: the manners of the seeker of knowledge in the story of Musa and Al-Khader. Conclusion We ask God to help them completely, for he is the best of the Lord and the best of the keeper, and may God’s prayers and peace be upon our master Muhammad and his family and companions. The first topic Definition of search terms The first requirement: the definition of etiquette First :Arts Language The collection of literature is the collection of the mind according to the causes, its literature is discipline, exaggeration and beating, and its literature is literature in terms of beating: Mathematical psychology and its knowledge of the virtues of morality ([1]). Al-Fayoumi said: ((His etiquette: I taught him the sport of the soul and the virtues of morality)) ([2]). And in Al-Mutlaa: Etiquette (by opening the hamza and the signifier) is the source of man’s etiquette (by breaking the signifier and joining it to the language) if he becomes an owner of morals or knowledge ([3]). Al-Hafiz said in “Fath al-Bari”: ((Literature is the use of what it commends in word and deed, and some of them expressed it with good morals, and it was said to stand with good deeds, and he said: It is reverence for those above you, and kindness to those without you)) ([4]). More precisely, these first terms, but I carry it: A, as he warned him in the Crown of the Bride from the fact that equality is a father is his condition in performance and good treatment, and other expressions either explain the impact or the use of resources and not the meanings of what we mentioned, such as launching arts in the sciences of the Arabic language, even if it is This is a birth that occurred after Islam. It was said in the definition of literature: It is a science that must be nurtured. Against the defect in Arab speech, verbally or in writing ((5)). Second: Etiquette idiomatically There is no special term for jurists in etiquette and ethics, but rather they use the same linguistic meanings. Beating and estimating ([6]) As was mentioned in the phrases of some of them, especially the advanced ones, when they meant the chapter on penalties, limits, etiquette and other resources, and in the rest the chapters may give the meaning of good morals and good deeds according to custom, reason or Sharia. The analogous of the woman’s literature from the angels in defining the dowry, and their view of changing the morals of the wife with her husband is a sign of her disobedience, as they call language sciences and other sciences, as in their expression. Selling literature books or teaching governance and literary sciences and paying for them ((7)). And literature: learning and good behavior: the father of a father with which the writer of people disciplines, and it is called literature because he disciplines people who learn to Muhammad, and forbids them from the brakes, and disciplines them. That is, he calls them, and the basis of etiquette is supplication, and his command and etiquette: his knowledge. Hence it was said: This is what God Almighty disciplined His Prophet, may God bless him and grant him peace, and every aspect has morals ((8)). (One of its meanings is that it is called what befits something or a person, so it is said: the etiquette of a servant, the etiquette of a judge) ([9]). The second requirement :Defining the story First :Defining the story in language
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Ibn Manzur said in Lisan al-Arab: ((The story: “Opening pollen and breaking it - they are the workers. From cutting something hard, stories follow its meaning, and news, stories, and storytelling based on experience.” The stories were narrated by a stump)) ([10]) and in polite: ((The story follows the path of so-and-so. He tells stories on the trail of so-and-so. The statement is also a narration of a story and breaking the stories of the pollinator collecting a written story)) ([11]) the principal said in al-Sahih: ((An event of revenge occurred with a recent action in the face of Ruth. Bafthth the source until it became most of it)) ([12]). We conclude from the above that the meanings of the word story in the Arabic language revolve around the following: - 1. The trace of following something after the She-E, and she says ((He said that what we were looking for are stories, so it bounced back to their effects)) the protein core ((13)) that is, they return from the path they took, and they cut the path, meaning that they follow that ((14) ]), And he says (((And he said to his sister Qusaih, and she explained to him from a point where they do not feel)) the core of protein ([15]). The similarities between a cast face of the story and the effects that the narrator traces to Weberha events ((16)). 2. The statement, from which the Almighty said ((We summarize for you the best stories about what we revealed to you this Qur’an, even if you were before it)) ([17]). That is, we show you the best interpretation, and this is what the people of the language said, and accordingly the stories are written with the meaning of narration. This meaning refers to the first and connects it to consider that the narrator, in tracking the influences and informing them about them, clarifies the meanings and goals, what mixes with people they understand ([18]). The story of breaking the qaf, which is the topic that the narrator writes, and the story is the news or the news, the event and the story, and that the meaning of the story in language is the story of a story in the past. The time is not without lessons and some prolongation ([19]). Second :Defining the story in the term It is a presentation of historical events over time ([20]) and the stories of the year in which the meaning of the story is achieved in general, whether shorter or longer texts depending on the purpose. The important thing is that the Messenger brings a picture of an event of merging beginning, middle and end ((21)). Benefits of stories and the importance of tea: - He should not tell stories just for entertainment, but should target the purposes and benefits that come from above, and free stories for benefit and benefit are just a waste of time and spoil the taste, and God Almighty said: ((I was a lesson in the stories of men, they understood What is a disgraceful hadith, but the truth is from his hands and detailing everything is guidance and mercy for people who believe)) ([22]). The stories - especially the Qur’an and the Prophet - are among the best means of education, calling for virtues and warning of evil, and the story in this age as it is in every age - the best way of education and discipline. Through the narrative presentation of the events of the story and people historically, the self-longing for this follow-up presentation and for emotional participation in the situations, events and times of the story flourishes, even if the reader, listener or viewer is part of it and one of its people takes the position that he accepts for himself from among his positions ([23]). Third: Stories in the Holy Quran In the Holy Qur’an there are many narrations about the past about the prophets, believers and righteous people. It also contains stories about infidels, the corrupt and others. The stories in the Qur’an are a weave alone in its subject matter, style, aims and objectives, and it is far from the illusions, illusions, embellishment and taste with which various Arab literature is known. Throughout the ages, because he is sincere in his subject, sincere in his style, and correct in its events, and no defect detracts from his sincerity, sincerity, magnificence, and purity ([24]). The importance of Quranic stories appears in many ways, among which I mention the following:
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1. To dismiss the news, facts, meanings, and patterns of defenses between those who are right and wrong and look at what was mentioned in these stories. 2. In the stories of the Qur’an an explanation of the law of God in His creation of nations, groups and individuals. They are laws that occurred in the past and afterwards; for the believers to consider. 3. In the stories of the Qur’an an explanation of the methods of the prophets in calling to God Almighty and consulting them. 4. In the stories of the Qur’an, the scientific facts related to this universe, including its human being, its animals, its plants, its land, its stars ... etc. It was not known except in our modern era, and its knowledge is an increase in knowledge and the strengthening of the meanings of faith that Islam brought ([25]). 5. The Qur’an story is one of the Qur’an’s means of communicating the divine message to people and attracting minds and hearts to the call of the messengers. It conveys reality as faithfully as it is without embellishment, embellishment, or imagination We ask God Almighty to guide us to the lesson and the sermon from these stories. So we move away from the path of the righteous, the end of those who deny, and we are guided to the path of the believers whom God blessed from among the righteous prophets, martyrs, and righteous ([26]). The second topic The story of Musa and Al-Khader and the literature of the student of knowledge The first requirement: the story of Musa and Al-Khidr The Almighty said: ((So the servant of the Messengers found him a mercy from us, and he taught us from the DNA. Note (65) So Musa said to him, I will follow you if you learn what I have learned my rationality (66) and he said you cannot be patient with it. God willing, patient and you disobey an order (69) He said, “Do not be entertained, do not ask me about anything until I have mentioned a mention from you”) the core of protein ([27]). Musa’s meeting with al-Khidr (peace be upon them both (When Musa and his boy’s companions arrived at the forgotten place in which the whale is located and what happened to him in it, which is the rock), and here begins the events of this great event, which Musa was on a date with; And for those who made this exciting journey; It bears the effort and hardship that it bears () [28]). Musa found when the man rocked “... a head ...” ((29)), and this man is the righteous slave ((al-Khader)), and al-Khidr, may God have mercy on him and teach him knowledge ((30)), “and this is the goal that only a few realize for knowledge without mercy, cruelty and tyranny, and mercy without knowledge, ignorance and insult. God combined vegetables, mercy and knowledge ([31]). Imam bin Atiyah said about this knowledge that Surah - Khidr said: ((Knowledge of al-Khader is the knowledge of the unconscious that has been revealed on its appearance does not judge His deeds or actions ... and heim, and Musa’s knowledge was “knowledge of rulings and the apparent meaning of people's sayings and actions”) ([32]). Musa asked Accompanying greens Musa met with al-Khidr. ”So Musa handed him over, and al-Khader said to him: I am in your land, peace. So he began to meet Musa and al-Khidr, and Musa improved by saying, and adorned with it. In this presentation to Musa for vegetables some things: 1. Musa’s permission: - Permission to please and kindness to enter into man, exchange his thoughts and opinions, and benefit from his knowledge, and this is what literature dictates. 2. To be inspired A subordinate who stands on the path of vegetables, and walks in its shadow, and this is the matter of the people of merit and knowledge, who stand in their way and follow their steps. 3. That the goal of this companionship is, and that the follow-up be knowledge and knowledge, and Musa benefits observation, and the vegetables pay. 4. This knowledge that must be learned is what a person completes and guides. It is a science that guides truth and rationality, not to delusion and corruption ([35]).
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Al-Khidr’s response to Musa’s request Al-Khidr listened to this presentation from Musa and saw that the knowledge that he had, and what Musa sought and ate of knowledge could not be accepted by his mind, nor would his logic accept it. Al-Khader answered Musa a decisive response, so Musa knew that his knowledge should not be with Musa, that he should know him as Musa taught - and it is a science that Al-Khader should not teach, so he said to him: Knowledge has knowledge that goes beyond the awareness of minds and their perceptions, and their patience with it will not run out. Because I am aware of the knowledge of God, and what God has taught you; and you are aware of the knowledge of God, and what God has taught ((36)). The phenomena by which you will owe my knowledge will not heal your heart nor will I give you an explanation, and perhaps I saw in my actions something that you do not understand or know a reason for a reason for him, and then you will not be able to know me, Musa. [37]. What Al-Khidr stipulated for Musa to accompany it And when Al-Khader, may God bless him and grant him peace, saw this desire and the urgency of our master Musa to seek knowledge and knowledge, al-Khader secretly disclosed to Musa some of what he had But it stated that it is the case of the Prophet Musa himself. That her companionship is the pursuit of knowledge, so al-Khader told him: If you follow me and accompany me on my journey in seeking knowledge that I know but I do not know. So you have to take your kit of firmness and patience, your share of flogging, self-control, and adherence to silence, and do not start with a question from you about something that you have deprived me of, and you did not know its validity and wisdom until I showed you that with his statement and the method of wisdom in it. Musa accepted the condition, and committed himself to that covenant [38]. The ship's breach and the position of Musa Musa began the journey, so he went out with vegetables, walking on the coast of the sea, and a bird came. And he took its beak from the sea, then al-Khader said: By God, what I know and your knowledge of God’s knowledge, except as this bird took its beak from the sea. ([39]) So the ship passed, so they asked its people to carry it, so they knew the vegetables, so they said: Abdullah Al- Saleh, he said: Yes, so they carried them with them without pay. In honor of the green, and while he was oblivious to the people of the ship, he took the vegetables by smashing the ship and taking out one of its boards, then repairing it. Musa hailed this, and denounced this act of Khidr who was sent to guide the people, repelling injustice from them, and changing Musa In fact, how could their charity be offset by offense, because they honored us with the owners of the ship and carried us in it without pay, and here he penetrated their ship and spoiled it, so Musa’s nature passed away? Him: Do you harm a people who have honored us and served us well, and held a good meeting with us, by violating their ship, and trying to drown them without justification or excuse? Is this permissible in any law and in any custom? I got something wrong from things out of the ordinary ([40]). Killing the boy and the position of Musa “Musa left the ship and Khader, while they were walking on the coast. The people of the village came where they found the young men playing, and the Khader resorted to a boy among them, and they were highly qualified and beautiful and wished them. He took Khidr's head, so he killed him in his hand and killed him” ([41]) Musa saw that, then He revolted stronger than his first revolution, because this action is more severe than the previous one, and he denied it. The first was in the goodness of the world, for this was on a pure human soul that was not killed, and here Musa forgot the situation between him and the vegetables, and did not pay attention to his slip that had slipped with him before, He shouted out of the intensity of what he saw, and said: Kill a young soul that has never known a sin without a document requiring its killing, for this matter is clearly condemned. And I deny that you have violated a ship, because its breach can be corrected, and killing the boy is not correct ([42]).
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Al-Khidr rebuilding the wall and Musa's position Musa continued with vegetables, until they became hungry, then they came to a small village that does not feed a guest, does not quench a thirst, and does not welcome the arrivals, and from the severity of the stinginess of this village, who asked Musa: and vegetables and food, so the houses of this village refrained from adding them, and this is an act that no mind can accept And a village they go to, seeking from its people, and finding nothing of it. Except for the dam and the push, and by this they find in it a wall that is almost inclined to fall, demolishing the vegetables, and then building them again, so their bases were fixed and moderate in strength; Musa blew, because of what he sees from commissioning and what he cannot be patient with ([43]), so he said to him: “This village refused to add us. Or a reward, so their reward was that they deliberately sabotaged their ship ([44]). Al-Khidr explains to Musa what is hidden from him Before al-Khader departed from Musa, he stood with him in silence, telling him about the behavior that disturbed him from the actions that took place during their walk together, which confused Musa with him. And he made him always protest and deny again, even after he pledged to himself not to protest, question or refuse ([45]). But; Musa did not endure this trouble until he met Al- Khidr to take a gift from him. Where is this flag? So it was necessary for the green to descend to Musa in the secrets of this exciting journey from which he saw an external appearance that does not follow any logic and does not agree with the understanding of any sane person. The hidden face of each of those three events ((46)), and she said to him: This is a separation between me and you ([47]) with his statement: I will tell you to explain what you cannot be patient with ([48]). Al-Khader's interpretation of the ship breaking incident Among the green things for Musa are two things at the same time, between his knowledge - the knowledge of Musa is limited - and he explained to him that many of the calamities that fall on the earth hide behind their gloomy black robe a great mercy. A blessing hidden in the robe of calamity, so Al-Khidr said: This ship was for the poor who work on it. The source of their livelihood, and there is an unjust and unjust king standing beside every ship in guarding, as every ship that passes by takes an impeccable goodness. Therefore, he caused a slight defect in this ship that did not disable it or harm it. So that this oppressive king leaves her if he sees the defect in it, then this is a deed if its outward appearance is corruption and there is mercy, and if it is considered a denial then it is protection for the needy and the needy. They preserve their lives ((49)). Al-Khader's interpretation of the incident of killing the boy And it came in the hadith of the Messenger (2): “The boy who was killed by al-Khader has printed an infidel, and if he lived, he would burden his parents with tyranny and disbelief” ([50]). (Here the parents of the murdered child see that killing their little one is a disaster, but his death is a mercy for them, because God replaces them with a child who takes care of them and does not burden their shoulders, and thus the grace disappears in the tight clothes, and the appearance of things differs from the inside until Musa protest and deny this behavior, then he borrowed vegetables for wisdom. The significance of the behavior and the mercy of God is the whole which hides behind many masks () [51]) and he says to him: That boy has been commanded by God, he should say if he reached the age of puberty, his parents would have to endure tyranny and disbelief. Either because of their love for him.Or the need for him to kill him on the yoke to inform me of the safety of believers in the religion of his parents ((52)). Interpretation of the Greens to rebuild the wall The people of the village abstained from hosting Musa and Al-Khader. A reason calls for Al- Khader to leave any corruption in this village that harms its people as it is without changing it. The reward for their actions, but the matter exceeded this, so Khidr took the people of the village with forgiveness and forgiveness, and then he overlooked this matter as well, until this wall almost paid them harm. Knock it down so as not to fall on them. As for demolishing this wall and then rebuilding it for nothing, this is an increase in alms! This is in contrast to what he did on ark, and
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Journal of Natural Remedies Vol. 21, No.7, (2020) he would soon reveal the vegetables to Musa. Face the truth of what he did, and tell him: Only this wall fix it. Because there were two orphan boys in the village, and there was treasure for them underneath. If the wall falls, this treasure will appear, and the people will take it, and God wants it to grow and strengthen ((53)). The second requirement: the manners of the seeker of knowledge in light of the story of Musa and Al-Khidr: First :Manners with the etiquette of speech, including: Hadith literature and good request And from that, the Almighty said in the hadith of Musa to Al-Khader, peace be upon them kindly, and presented the matter with an interrogation explaining the purpose of etiquette in the hadith (( ﱨ Musa said: To him: Do I follow you until you teach me what I have learned in the right way) )]54[(and also choose words and phrases The quality and suitability of the incident and the cause of God. The Almighty said: ((Vantaleja, and if I found the boy and killed him, and she said good Vantaleja, even if the ship breached( )ﱨ( )breaths without the same thing, I came to Nkira(( ,))55 a ride and said I brought it out so that its people could drown something I would come MRA)) ([56]) One of the functions of the science student is the development of virtuous values and noble morals in and of themselves, the instructor’s accurate remarks and influenced by the observation, and regardless of how difficult it is for the teacher to argue about its impact on the life of the student of science, but reality says otherwise, and that the teacher still has a continuing behavioral influence, words, words and phrases That the teacher has a very great influence on the seeker of knowledge, how much of the word of a virtuous educator was a reason for a breakthrough for this young man, and there the words of educators weakened the wills, and I put in T. recycling, and he was the cause of hatred, hatred and disturbance of souls ((57)). The language that a person uses in his communication with the people around him is a sign of his mind, the righteousness of his heart, so that his language is sublime, purified, free from obscenity and obscenity, and this is how the majestic is. From his reason and honor ((58)) Al-Saadi, may God have mercy on him, says about the benefits of the surah (including literature with the educator and the discourse of the learner, which is the kindest of words, because Musa). He said: Peace ((I follow you to teach me from what I learned) ((59(( Second: cognitive gluttony and eagerness to develop oneself (the march of Musa, peace is upon him, for science. Imam Saadi, may God have mercy on him, says ([60]): In this story (among them is the merit of knowledge and the journey to search for it, and that it is the most important thing, because the Messenger, may God bless him and grant him peace, traveled far and met the monument in his request, and he left the children of Israel to teach them and guide them. And he chose to travel to increase knowledge in that) ([61]). Reading Avenue targeted the nation’s youth in terms of seriousness in gathering the causes of progress, renaissance and progress and keeping pace with the civilization that was left behind. ((62)) That legal science is the basis that builds the mind and raises morals, and cruelty did not appear in some of our Islamic groups, and intellectual fragility spread, except after Sharia knowledge was abandoned, and some became merely luxury in perfection, distracting them from it to a minimum. Treasurer [63]. It does not fail to meet the world, and how the seeker of knowledge hears a scientist on earth and relishes himself to Kikuchi, but it is unfortunate and intense regret if he hears a contemporary scientist who has not seen him [64]. Third :patience and endurance in order to achieve the goal This is evidenced by the presence of this characteristic in the character of Musa, peace be upon him, he says: ((Musa said to the girl, I will not stop until I am the Mall of Bahrain or go to the ages (((([65)))), and the Almighty said ((He said you will find me, God willing, be patient And I will not disobey you with a command) [66]. And the seeker of knowledge will not reach his goals. Except with patience and perseverance, and you will find at the beginning of the path of distress and hardship, as well as with repeated patience and self-control, you feel the beauty of the seeker of 136
Journal of Natural Remedies Vol. 21, No.7, (2020) knowledge and find help from God, and the great men in history are those who were distinguished by patience, abandoning the pleasures of the world, abandoning the pleasures of desires, and feeling a great responsibility for their religion and themselves, so God gave them from the good of the world and the hereafter, and provided them with supplies. Be able to be patient.) ((67)) and he said: ((He said, I tell you that you will not be patient with me)) [68]. In the first sentence only patience is denied, and in the second sentence it is stated that he will make his efforts in patience, and he will be patient with himself with patience, and thus he cannot [69]. Al-Saadi says about the benefits of this story: He who does not have the strength of patience in the company of this world and knowledge, and he is good at perseverance in that, due to his lack of patience, he lost a lot of knowledge. His patience did not comprehend knowledge, and whoever used patience and necessity, would realize with him everything that he seeks [70]. Luqman said to his son: Be patient with those above you with knowledge of and without you, because patience is bound to them and they abide by it, and I quote from their knowledge in kindness [71]. You are agreed upon. You know that knowledge can only be achieved without self-sacrifice, so you must be patient, for without it you will not reach your goal, and from that you will be patient with the severity of the scholars, because you are among the people who should not advise it except with harsh words and deeds, and your Sheikh may see in you what you do not have from the pests of one to Hell, so triumph over your command and you have compassion, then ponder [72]. Fourth :humility and self-digestion And from that the humility of Musa, peace be upon him, and went to the green color, peace be upon him, with his majesty and high standing. Al-Fadil bin Ayyad ([74]) was asked about modesty in seeking knowledge? He said, “He is subject to the truth and guided to it, and he who said before it. Al-Aqeel: Humility in which you do not see the value of Z for yourself. He who sees himself as valuable in himself does not have a share in humility. Al-Junaid Al-Baghdadi said: [75]: Minimize the wing and the soft side. Fifthly: slowing down, verifying and not passing judgment directly Neglect, verification, and failure to take the initiative in judging things until he knows what is meant and intended, because many things appear to us outside of something different from the intended events, as in the three that happened to Musa in his journey with the Khidr (76) Sixth: Enduring hardship in seeking knowledge The acquisition of knowledge in most cases is not achieved without distress and patience, so the preacher must know that if he was able to go to seek a specific knowledge, and remember what he faced Musa, who was a generous messenger of God. Difficulty traveling to meet him, and obtain some of his knowledge from him [77]. Conclusion Praise be to God who made it easy for me to complete the course of this research, in which I mentioned many aspects of the story of Musa with Al-Khader ,including: 1. The journey to search for vegetables, then the meeting and the dialogue and conditions that took place in it, then set off on my journey and followed the three events: breaching the ship, killing the boy, building the wall, then drawing lessons from this trip, in two main parts, including the demands, It precedes the introduction and talks about defining search terms. 2. From the etiquette of learning, kindness in research, and this is from Musa’s kindness in his presentation of the request in the interrogative form? To leave the hall to green, does he agree to accompany him or not? Make himself a follower. 3. While asking: Do I follow you? The disciple follows his teacher in everything that he orders and directs him to, and the knowledge raises its owner, and this is what Musa showed to al-Khidr when he offered him to follow him. Provided that he teaches him, and this dependence raises the learner, and the pragmatism in the request, so Musa asked the Khidr to teach him a little of his knowledge, and he did not ask him to teach him everything In order not to cost him what he could not bear.
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4. Seeking valuable knowledge, for God taught al-Khidr valuable knowledge that Musa wanted, "some of them, and he did not seek worldly knowledge, even if it was useful, and he specified the type of knowledge" from what I truly learned "about maturity. References ▪ The Holy Quran. 1. The Manners of the Companions Muhammad Bin Al-Hussein Bin Muhammad Bin Musa Bin Khaled Bin Salem Al-Nassabouri, Abu Abdul Rahman Al-Salami (died 412 AH), the investigator: Majdi Fathi Al-Sayyed House of the Companions Heritage - Tanta - Egypt 1999. 2. Special training methods in the Islamic Education Unit, Al-Bakri Abdel Salam, Al-Ihya Magazine, Association of Moroccan Scholars, Rabat, 1421 AH. 3. Crown of the Bride, one of the jewels of the dictionary, Muhammad bin Muhammad bin Abdul Razzaq al-Husseini, Abu al-Fayed, nicknamed Mortada al-Zubaidi (deceased: 1205 AH). The Investigator: A group of investigators, Dar Al-Hidaya, 1984. 4. Self-education: Milestones and Trends, Al-Aidan, Abdullah Abdul-Aziz, Al-Humaidhi Press, Kingdom of Saudi Arabia, 1423 AH. 5. Arranging Perceptions and Bringing Tracks, Abu Al-Fadl Al-Qadi Ayyad Bin Musa Al-Hasbi (died: 544 AH), Al-Fadala Press, Muhammadiyah, Morocco, 1983 AD. 6. Musk and Amber in the sermons of the pulpit, Ayed Al-Qarni, Obeikan Library, Riyadh, 2013. 7. Quranic Interpretation of the Qur’an, Sheikh Abd al-Karim al-Khatib (died after 1390) Dar al- Fikr, Beirut. 8. Refining the language, Muhammad bin Ahmad bin Al-Azhari Al-Hrawi, Abu Mansour (deceased: 370 AH), investigator: Muhammad Awad Muraib, House of Revival of Arab Heritage, Beirut 2001 AD. 9. Facilitating the Book of Al-Rahman in the Interpretation of the Words of Al-Manan Abd Al- Rahman Bin Nasser Al-Saadi, Edited by: Abd Al-Rahman Al-Laiq, First Edition, Al-Risalah Foundation, Beirut. 1422 H. 10. Methods of inclusion in useful reading, Sharif, Muhammad Musa, The Green House of Andalusia, Saudi Arabia, 2009 AD. 11. Fath al-Bari Sharh Sahih al-Bukhari, Ahmad bin Ali bin Hajar Abu al-Fadl al-Asqalani al- Shafi’i, House of Knowledge - Beirut, 1379 AH. 12. In the Da`wah Building, Al-Suwayyan, Ahmed Abdel-Rahman, Al-Bayan Center for Research and Studies, Saudi Arabia, 1433 AH. 13. In the Da`wah Building, Al-Suwyan Ahmed Abdulrahman, Kingdom of Saudi Arabia, Al- Bayan Center for Research and Studies, 1433 AH. 14. Explanation of Fayd al-Qadeer, the small mosque Zain al-Din Muhammad, nicknamed Abd al-Raouf bin Taj al-Arifin bin Ali bin Zain al-Abidin al-Haddadi, then al-Manawi al-Qahri (T .: 1031 AH). The Great Commercial Library in Egypt, 1356 AH. 15. The story in the Noble Qur’an by Dr. Ahmed Abdel-Ghani El-Gamal, a study drawn from the Yearbook of the College of Fundamentals of Religion and Da`wah, Tanta, Egypt, No. 11 1421 AH - 2000 AD. ad. 16. Stories of the Prophets in mentioning what God told us in his book from the news of the prophets with their people Abd al-Rahman bin Nasser al-Saadi, edited by: Ashraf bin Abdul- Maqsoud, i2 Beirut. Dar Ibn Hazm 1426 AH. 17. Stories of the Qur’an, Muhammad Ahmad al-Mawla, Muhammad Abu al-Fadl, Ali Muhammad al-Bajawi, Syed Shehata, Issa al-Babi Press, 1399 AH. 18. Quranic Stories from the Visible and the Invisible Reality, Abdul Karim Al-Khatib, Imam Muhammad Ibn Saud University, Nablus, Palestine, 2014. 19. The Qur’anic Stories Spoken and Understanding, Abd al-Karim al-Khatib, Dar al-Maarifa, Beirut, 2001.
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20. Colleges: A Dictionary of Terms and Linguistic Differences, Ayoub Bin Musa Al-Hussaini Al- Quraimi Al-Kfawi, Abu Al-Tikha Al-Hanafi (deceased: 1094 AH). Investigator: Adnan Darwish, the Resala Foundation - Beirut. 21. Saleh of Qur’anic Narratives for Preaching and Preachers, Abd al-Karim Zidan, First Edition: The Resala Foundation, Beirut, 1426H 22. The luminous lamp in Gharib al-Sharh al-Kabir, Ahmad bin Muhammad bin Ali al-Fayoumi, then al-Hamwi, Abu al-Abbas (deceased: circa 770 AH), The Scientific Library, Beirut, 1998. 23. The Insider on the Words of Al-Muqna 'Author: Muhammad Ibn Abi Al-Fath Ibn Abi Al- Fadl Al-Baali, Abu Abdullah, Shams Al-Din (T .: 709 AH). Researcher: Mahmoud Al- Arna`out, Al-Sawadi Library for Distribution 1423 AH - 2003 AD. 24. Al Wajeez Dictionary, Nabil Abd Al-Salam Haroun, the Arabic Language Academy 1425 AH - 2004 AD. 25. Vocabulary of Gharib al-Qur’an, Abu al-Qasim al-Husayn ibn Muhammad, known as Ragheb al-Isfahani (deceased: 502 AH). Investigator: Safwan Adnan Daoudi, Dar Al-Qalam, Beirut, 2009. 26. The starting points of the seeker of knowledge, Yaqoub, Muhammad Hussein, Al-Tawfiqia Library, Egypt, 2001. 27. The World of Light website, Best Stories, Al-Khidr, Article: Educational Reflections on the Story of Musa and Al-Saleh, Othman Qadri Makansi. Margins [1] The bride is crowned from the jewels of the dictionary by Muhammad bin Muhammad bin Abd al-Razzaq al-Husayni and Abu al-Fayed, nicknamed Murtada and al-Zubaidi (T: 1205 AH). The Investigator: A group of investigators, Dar Al-Hidaya, 1984 AD 1/144 AD. [2] The luminous lamp in Gharib al-Kabir, the great explanation of Ahmad bin Muhammad bin Ali al-Fayyoumi, then al-Hamwi, Abu and al-Abbas (died circa 770 AH), the Scientific Library in Beirut. , 1/9. [3] The person familiar with the words of Al-Muqna 'by Muhammad Ibn Abi Al-Fath Ibn Abi Al- Fadl Al-Baali, Abu Abdullah and Shams Al-Din (T .: 709 AH). Researcher: Mahmoud Al- Arnaout, Al-Sawadi Library for Distribution 1423 AH - 2003 AD, p. 483. [4] Fath al-Bari Sharh Sahih al-Bukhari by Ahmad bin Ali bin Hajar Abu al-Fadl al-Asqalani al- Shafi’i, House of Knowledge - Beirut, 1379 AH, 10/400. [5] Crown of the Bride, one of the jewels of the dictionary of Muhammad bin Muhammad bin Abdul Razzaq al-Husseini 1/144. [6] Colleges: A Dictionary of Terms and Linguistic Differences, by Ayoub Bin Musa Al-Hussaini Al-Quraimi Al-Kfawi and Abu Al-Taikha Al-Hanafi (deceased: 1094 A.H.). Researcher: Adnan Darwish, The Resala Foundation - Beirut, p. 48. [7] See: Arranging Perceptions and Bringing Paths by Abu Al-Fadl Al-Qadi Ayyad Bin Musa Al- Hasbi (died: 544 AH) Fadala Press, Muhammadiyah, Morocco, 1983, 11/4. . [8] See: The Manners of the Companions of Muhammad Bin Al-Hussein Bin Muhammad Bin Musa Bin Khalid Bin Salem Al-Nassaburi, and Abu Abdul Rahman Al-Salami (died: 412 AH). Researcher: Magdy Fathy Al-Sayed Companions House of Heritage - Tanta - Egypt 1999 AD 2/135. [9] Lisan al-Arab by Muhammad bin Makram bin Ali, Abu al-Fadl, Jamal al-Din bin Manzur al- Ansari al-Ruwe'i al-Afriqi (deceased: 711 AH) a. , Dar Sader. Beirut 1/43. [10] Not that Arabs, by Muhammad bin Makram bin Ali, Abu al-Fadl, and Jamal al-Din bin Manzur, 5/3651. [11] T. Shafeb language, by Muhammad bin Ahmed bin Azhari Herfy, Abu Mansour (d.370 AH). The investigator: Muhammad Awad Terrif, House of Revival of Arab Heritage, Beirut, 2001, 8/356.
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[12] Al-Sahih Al-Jawhari, Taqi Ahmad Abd Al-Ghafour Al-Attar, House of Knowledge for the Millions, Beirut, 1399 AH, 3/301. [13] Surat Al-Kahf 64. [14] Tahdheeb Al-Lugha, by Muhammad bin Ahmad bin Al-Azhari Al-Hrawi, 8/366. [15] Surah Al-Qassas: 11. [16] Strange vocabulary in the Noble Qur’an by Abu al-Qasim Husayn ibn Muhammad, known as Rajah al-Isfahani (d. 502 AH). Investigator: Safwan Adnan Daoudi, Dar Al-Qalam, Beirut, P.O. 419. [17] Surat Yusuf: 3. [18] (Vocabulary in Gharib al-Qur’an by Al-Isfahani, p. 421. [19] The Summary Dictionary, Nabil Abd al-Salam Haroun, The Arabic Language Academy, 1425 AH - 2004 CE, p. 504. [20] The story in the Holy Qur’an, by Dr. Ahmed Abdel-Ghani El-Gamal, a study taken from the College of Fundamentals of Religion and Da`wah, Tanta, Egypt, Issue No. 11 1421 AH - 2000 AD. s. 122. [21] See: The Qur’anic Stories Spoken and Understanding by Abdul Karim Al-Khatib, Dar Al- Maarifah, Beirut, p. 39. [22] Surat Yusuf: 111. [23] See: The Qur’anic interpretation of the Qur’an by Sheikh Abd al-Karim al-Khatib (deceased: after 1390 AH), Dar al-Fikr, Beirut, 4/859. [24] See: The Prophets in the Qur’an by Saad Saq Muhammad, Dar Al Liwaa, 1402 AH, p. 16-17. [25] See: What I Learned from the Qur’an Stories of Preaching and Preachers, by Abdel-Karim Zidan, Edition 1: The Resala Foundation, Beirut, 1426 AH, 1/6. [26] The Prophets in the Qur’an by Saad Sadiq Muhammad p. 17. [27] Surat Al-Kahf: 65-70. [28] Qur’an stories from the visible and invisible reality, by Abdul Karim Al-Khatib, Imam Muhammad bin Saud University, Nablus, 2014, p. 126. [29] Narrated by Al-Bukhari in his Sahih, Kitab Al-Sharh: 18- Al-Kahf, chapter: “When he reached between them a shattered and forgotten knot” p. 910, Hadith Number: 4726. [30] See: What I learned from the Qur’an stories of the call and preachers by Abdel-Karim Zaidan, part one, p. 386. [31] Musk and Amber in the sermons of the pulpit, Ayed Al-Qarni, Obeikan Library, Riyadh, 2013, p. 432. [32] Interpretation of the Holy Book by Abu Muhammad Abd al-Haq bin Ghaleb bin Abd al- Rahman bin Tamam bin Atiyyah al-Andalusi al-Maharbi (deceased: 542 AH) Researcher: Abd al-Salam Abd al-Shafi Muhammad, Dar al-Kutub al-Ilmiyya - Beirut 9/357. [33] It was published by Imam Muslim in his Sahih, first edition (Beirut: Dar Ibn Hazm, 1423 AH), Book of Virtues, chapter on the virtues of al-Khader, p. 1041 Hadith No. 2380. [34] Meditation: Learn from the Qur’an stories of the call and preachers by Abdel-Karim Zaidan 1/387. See: Stories of the Qur’an by Muhammad Ahmad al-Mawla, Muhammad Abu al-Fadl, and Ali Muhammad. Al-Bedjaoui, Mr. Shehata, Dar Al-Jeel, Beirut, P.O. 164. [35] See: Quranic stories from the visible and invisible reality of Abdul Karim Al-Khatib, p. 127. [36] Interpretation of the precious book by Abu Muhammad bin Atiyyah Al-Andalusi Al- Muharribi 1/181. [37] Stories of the Qur’an from the visible and invisible world by Abdul Karim Al-Khatib, pp. 127, 128. [38] Karim Al-Rahman facilitates the interpretation of the words of Al-Manan, by Abd al-Rahman bin Nasser al-Saadi, edited by: Abd al-Rahman al-Wahiq, ed. 1, Foundation for the message, Beirut, 1422, p. 482. See: Quranic stories from the visible and invisible world by Abdul Karim Al-Khatib, p. 128.
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[39] Narrated by Al-Bukhari in his Sahih, Kitab Al-Sharh: 18- Al-Kahf, chapter: “When he reached between them a shattered and forgotten complex” p. 910, Hadith Number: 4726. [40] Stories of the Qur’an by Muhammad Ahmad al-Mawla, p. 164, 165. Seen: Musk and Amber in the sermons of the pulpit, by Eid al-Qarni, p. 433. [41] Imam Muslim included it in his Sahih, Book of Virtues, Chapter on Virtues of Khidr, peace be upon him, p. 1041 Hadith No. 2380. [42] See: What I learned from the Qur’an stories of advocacy and preachers by Abdel-Karim Zidan, vol.1 p. 389. [43] See: Musk and Amber in the handwriting of the minbar of Eid Al-Qarni, p. 434. [44] Same source, pp. 434-435. [45] See: Musk and Amber in the sermons of the minbar by Eid Al-Qarni, p. 435. [46] Qur’an stories from the visible and invisible world, by Abdul Karim Al-Khatib, pp. 132, 133. [47] Surat Al-Kahf 78. [48] Surah Al-Kahf 78. [49] See: Musk and Amber in the sermons of the minbar by Eid Al-Qarni, p. 438. See: Stories of the Qur’an by Muhammad Ahmad al-Mawla, Muhammad Abu al-Fadl, Ali Muhammad Madd al-Bajawi, Sayyid Shehata, pp. 166, 167. [50] The Muslim included it in his Sahih, Kitab al-Qadr, Chapter: The Meaning of Every Newborn Child Born of Nature, and Ruling on the Death of the Infidels and the Children of Muslims, p. 1150, hadith number: 2661. [51] Alam Al-Nour website, Best Stories, Al-Khader, Article: Educational Reflections on the Story of Musa and Al-Saleh, Othman Qadri Makansi, 2016. [52] Facilitating al-Karim al-Rahman in interpreting the words of Manan by Abd al-Rahman bin Nasir bin Abdullah al-Saadi (deceased: 1376 AH), the investigator: Abd al-Rahman bin Mualla. Haq, The Resala Foundation, Beirut 2000, p. 483. [53] Stories of the Qur’an by Muhammad Ahmad al-Mawla, Muhammad Abu al-Fadl, peace be upon him Muhammad al-Bajawi, Sayyid Shehata, p. 162. [54] Surat Al-Kahf: 66. [55] Surat Al-Kahf: 74. [56] Surat Al-Kahf: 71. [57] Training methods in the Islamic Education Unit, by Abd al-Salam Al-Bakary, Al-Nahda Magazine, Association of Moroccan Scholars, Rabat, 1421, Issue 16, p. 172. [58] In the case for building, by Ahmad Abd al-Rahman Al-Soyyan, Saudi Arabia, Statement of the Research and Studies Center, 1433 AH, p. 61. [59] Surat Al-Kahf: 66. (60) Facilitating al-Karim al-Rahman in the interpretation of the words of Manan by Abd al- Rahman Nasir al-Saadi, Lebanon, Dar Ibn Hazm, 2003 AD, p. 456 [61] (Same source, p. 456. [62] The Comprehensive Methods in the Useful Reading, by Muhammad Musa Al-Sharif, The Green House of Andalusia, Kingdom of Saudi Arabia, 2009 AD, p. 29-30. [63] In filing the lawsuit, Ahmad Abdul-Rahman Al-Soyyan, p. 91. [64] The starting points of the seeker of knowledge, by Muhammad Hussein Yaqoub, Al-Tawfiqia Library, Egypt, 2001, p. 204-205. [65] Surat Al-Kahf: 60. [66] Surat Al-Kahf: 69. [67] Surat Al-Kahf: 67. (68) Surah Al-Kahf 75. [69] (With previous narrations in the Qur’an, by Salah Abd al-Fattah al-Khalidi, Dar al-Qalam, Syria, 2007 AD, p. 416.
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(70) Facilitating al-Karim al-Rahman in the interpretation of the words of Manan by Abd al- Rahman Nasir al-Saadi, p. 457 [71] The starting points of the seeker of knowledge, by Muhammad Husayn Ya`qub, p. 205. [72] Same source, p. 206. [73] Surat Al-Kahf: 66. [74] Al-Fadil Bin Ayyad Bin Masoud Bin Bishr, Imam Al-Qudwah Al-Thabit, Sheikh of Islam, Abu Ali Al-Tamimi Al-Yarbu`i Al-Khorasani, Al-Majoor Bahram Allah And they moved to Mecca, and download them who died in the first year eighty-seven or a year. And in the succession of Harun, and he was trustworthy, noble, virtuous, servant, and pious, a great deal of talk, see: Death of notables 4/49. [75] Junaid al-Imam al-Qadwa updated, Abu al-Qasim al-Qa'ani, guest of Herat Governorate, and six years of Sufih. His son is sixty-four and sixty-four cents, and he died in the fourteenth year of Shawwal, forty-seven and five hundred. Viewed: Flags March: 20/272. [76] The Stories of the Prophets The sections mention what God told us in his book about the news of the prophets with their people, by Abd al-Rahman bin Nasir al-Saadi, edited by: Ashraf bin Abdul Maqsoud, part two. Beirut printed, Dar Ibn Hazm, 1426 AH, p.102. [77] Self-education: Milestones and Trends, written by Abdullah Abdul-Aziz Al-Eidan, Al- Humaidhi Press, Saudi Arabia, 1423 AH, p. 16.
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