قالَ لَهُ موسىٰ هَل أَتَّبِعُكَ عَلىٰ أَن تُعَلِّمَنِ مِمّا عُلِّمتَ رُشدًا

Moses said to him: ‘May I follow you for the purpose that you teach me some of the probity you have been taught?’

EXEGESIS

The word ʿalā in this context is a conditional, meaning: May I follow you on the condition that you teach me …, like in the verse, If faithful women come to you, to take the oath of allegiance to you, [pledging] that (ʿalā) they shall not ascribe any partners to Allah (60:12), that is based on the condition that they do not take partners besides God.^{‎[1]Alusi, 8/311.}

Rushd (probity) and its difference with rashad was explained in the commentary on verse 10.

EXPOSITION

Moses said to him: after greetings were exchanged, Moses (a) declares to Khiḍr (a) why he has travelled so far to meet him. From their conversation that follows, it seems that Khiḍr (a) was aware who Moses (a) was.

May I follow you: from the previous verse we know the young man was still accompanying Moses (a) when they met Khiḍr (a), however he is certainly not meant to travel with them further, as is clear from this statement where I is used instead of ‘we’.

For the purpose that you teach me some of the probity you have been taught: being taught probity means to be taught the knowledge of it.^{‎[2]Tabrisi, 6/746.} We discussed in the previous verse what that knowledge was. It has also been pointed out that knowledge in and of itself should never be the goal, but rather knowledge that helps one achieve a greater degree of righteousness.^{‎[3]Nemuneh, 12/487.}

Seeking to learn probity (rushd) is evidence of what we said in the previous verse, that the mercy and the knowledge given to Khiḍr (a) was that which increases one in righteousness and their degree of servitude to God.

Moses (a) says you have been taught instead of ‘you know’, since he realises the source of Khiḍr’s (a) knowledge is the divine knowledge from God.

Finally, it has been pointed out that this verse relates Moses’ (a) humility with regards to Khiḍr (a) with the expressions, May I (seeking permission), teach me (admitting lack of knowledge), and some of (not seeking to be equal in knowledge, but only learning some).^{‎[4]Razi, 21/483.}

REVIEW OF TAFSĪR LITERATURE

The verse raises the question regarding the extent of the knowledge of the prophets. Some have argued that because a prophet may be asked about anything and needs to make decisions for their followers and should be obeyed in his commands, he should have complete knowledge of all affairs. However, another opinion states that there is no rational necessity for them to know that which does not relate to their mission and that God may make them aware of what they need to know if such a need arises.^{‎[5]Fadlallah, 14/364.}

Qarāʾatī mentions several points regarding what may be derived from this verse for students of knowledge of which we may relate a few:

1. Students should show humility and respect to their teacher, and this is the tradition of the prophets.
2. The one who loves knowledge moves towards it.
3. Enduring difficulties for the sake of learning is worthwhile.
4. The student of knowledge should have a clear objective and not be afflicted with hubris.
5. Even the greatest of prophets were always in need of more knowledge. Indeed, even the greatest of scholars may still have shortcomings in their knowledge.
6. The journey towards knowledge requires a teacher.^{‎[6]Qaraati, 5/200-201.}

[1] Alusi, 8/311.
[2] Tabrisi, 6/746.
[3] Nemuneh, 12/487.
[4] Razi, 21/483.
[5] Fadlallah, 14/364.
[6] Qaraati, 5/200-201.