• Another takeaway is the humility of the superior scholar who is willing to learn from someone beneath him, for Moses—beyond any doubt—was superior to al-Khidr.

• Similarly, an eminent scholar should seek instruction in any discipline in which he is not yet proficient from one who has mastered it, even if that teacher is several ranks below him overall. Moses was among the foremost of the resolute Messengers, favored by Allah with insights denied to others; yet in this particular kind of knowledge al-Khidr possessed what Moses did not, and for that reason Moses yearned to study under him.

• Knowledge—and every other virtue—must be attributed solely to Allah’s bounty and mercy, acknowledged as such, and met with gratitude. Moses said, “so that you may teach me some of the guidance you have been taught” (18:66).

• Beneficial knowledge is whatever directs to goodness: any branch that lights the way to righteousness, warns against the path of evil, or serves as a means toward that end is useful knowledge. Anything else is either harmful or devoid of real benefit. Hence his words, “that you teach me some of the guidance you have been taught” (18:66).

• A person who lacks the patience to accompany a scholar and the stamina to persevere in the discipline of study is deficient and unqualified to receive knowledge. Without patience, knowledge cannot be attained; with patience, one reaches every goal he pursues. Al-Khidr therefore excused Moses by saying that Moses would not be able to endure the kind of knowledge he possessed.

• One of the factors that aids patience is a servant’s understanding of the matter itself—its benefits, fruits, and outcomes. When these are unknown, patience becomes difficult. Allah said, “How could you be patient concerning something you do not comprehend?” (18:68).