Al Khidr

[Bukhari, Tirmidhi]

Al Khidr is considered one of the four prophets recognized as still being ‘alive’ or ‘immortal’, the other three being Idris (Enoch), Ilyas (Elias), and ‘Isa (Jesus). Al Khidr became immortal because it said he drank from the water of life, other traditions say Allah answered the Dua (supplication) made by his Father Adam (r.a). The story of Khidr is ancient almost as old as Man and it can be linked with some of the most ancient legends that have been recorded, the epic of Gilgamesh, the Alexander Romance, and the Wandering Jew, just to name a few.

Imam Tabari records in his Tarikh (The History of al-Tabari), in his third volume under the chapter titled” The Tale of al-Khiḍr and His History; and the History of Moses and His Servant Yusha’ bin Nun, several versions of the traditional story surrounding al-Khiḍr.

At the beginning of the chapter, al-Tabari explains that in some accounts, al-Khiḍr is a contemporary of the Persian King Afridun, who was a contemporary of Abraham, and lived before the days of Musa. Al-Khiḍr is also said to have been appointed over the vanguard of the king Dhul-Qarnayn (the two horned one), who some identified as the king Afridun. In this specific account, al-Khiḍr comes across the Water of Life and, unaware of its properties, drank from it and become immortal. Imam Al-Tabari also recounts that al-Khiḍr is said to have been the son of a man who believed in Abraham, and who emigrated with Abraham when he left Babylon. Al-Khiḍr is also commonly associated with Elijah, even equated with him, Imam al-Tabari makes a distinction in the next account by pointing out al-Khiḍr is Persian while Elijah is an Israelite. Imam Tabari then mentions the Sahih Hadith recorded by Imam Ahmad that al-Khiḍr and Elijah meet every year during Hajj.

Imam Tabari seems to have held the view that al-Khiḍr lived during the time of Afridun before Moses. He does not state clearly why he has this preference, but rather seems to prefer the chain of sources (the isnad) of the former story rather than the latter.

In his Tarikh Imam al-Tabari recounts, Musa’s claim to be the most knowledgeable man on earth, Allah corrects him by telling him to seek out al-Khiḍr. Allah tells Musa to bring a salted fish on his journey, once he notices that the fish is missing, he would then find al-Khiḍr. Musa sets out with his companion Yusha’ bin Nun, and once they reach a certain rock, the fish comes back to life, jumps into the water, and swims away. It is at this point that Musa and his companion meet al-Khiḍr.

Qur’anic commentators have related several opinions with regard to the status of Khidr. Some say he is one of the prophets; others refer to him simply as an angel who functions as a guide to those who seek Allah. And there are yet others who argue for his being a perfect Wali (Bashran Sawiya) meaning the one whom Allah has taken as a friend.

Ibn Hajar in his Fath al-Bari cites Ibn `Atiyya as stating that most scholars held that he was a prophet. This was also stated by Imam Qurtubi in his Ahkam al-Qur’an, citing Khattabi, Imam Nawawi in his Sharh on the Sahih of Imam Muslim, and Imam `Ayni in his `Umdat al-Qari. Others, however, held that he was a saint, not a prophet, such as Imam Qushayri.

Those who held that he was a prophet did so due to the following reasons:

• Imam Qurtubi states that an individual does not learn nor follow except one who is higher than him and it is not possible that a non-prophetic figure be higher or superior to a prophetic one.

• He performed actions, such as killing a child and sinking a ship, that could have only been commanded by means of revelation (wahy) and not spiritual disclosure and unveiling (ilham/kashf). This is because the former is decisive thereby establishing certainty while the latter is probabilistic and does not establish certainty. It would not have been permissible for Khidr (Allah bless him) to commit these acts unless he had decisive knowledge conveying certainty that permitted their performance, which could have only been through revelation which is specific to prophets.

• He was described in the Qur’an as one who was given “mercy (rahma) from Us” (18:65), which many of the commentators of the Qur’an identified as being prophethood. This is because the word “mercy” (rahma) is sometimes associated with revelation as in the Qur’anic verse, “You did not expect that the book would be sent down to you, but it is a mercy (rahma) from your Lord” (28:86). The fact that the mercy (rahma) is given to Khidr (Allah bless him) refers to revelation is shown by the phrase “from Us”, namely a revelation from Allah, as well as the fact that the word rahma is indefinite which in the Arabic language indicates exaltation as well as the unfathomable nature of the reality indicated by the word.

• He was described in the Qur’an as one “We had taught knowledge from Ourselves” (18:65), which demonstrates that this knowledge was direct and revelatory. [Qurtubi, Ahkam al-Qur’an; Abu’l Su`ud, Tafsir; Razi, Tafsir al-Kabir; Nawawi, Sharh Sahih Muslim]

“Rahma comes from the root RHM meaning ‘womb’. Similarly in Surah 43:32, the Qur’an, while expounding one of the characteristics of Allah’s prophets, declares them as “the ones who dispense the favour of your Lord” as against those who are “wealthy” and hold important positions (chiefs) in this world. Here the Qur’an argues for the Prophet is the one who embodies Allah’s rahma (mercy) due to Allah’s will alone and not due to any worldly title or position which he did or did not have”.

“So Allah being Rahim (merciful) sends His messengers (and prophets) as symbols of His Rahma (mercy) and as a result they become a chan­nel through which Allahs rahma is dispensed among mankind”.

Sometimes Scholars would meet him on their journeys; he would inspire them, answer their questions, rescue them from danger, and, in special cases, invest them with the khirqa, which was accepted as valid in the tradition of spiritual initiation. The khirqa is the initiatory cloak in a tariqah, or the chain of spirituality with which knowledge and barakah is passed on from teacher to student. Ali Hujwiri (d. 469/1077), said the wearing of a Patched Robe is the Sunna of the Prophet, who is believed to have said: “See that you wear woolen clothing so that you might find the sweetness of faith.” There are many ahadith stating that all the prophets wore wool, from these traditions of the prophets the woolen cloak became a sunnah among the Ullamah (Scholars).

Al Khidr come to be known as one of the afrad, those “who receive illumination direct from Allah without human mediation.” He is the initiator (teacher) of those who walk the spiritual path, just like Angels are responsible over man, they are both seen as being part of the promise of Allah to preserve his Deen until the end of time.

Receiving spiritual teaching from a distance came to be called the Uwaisi Transmission of Knowledge after the contemporary of the Prophet (saws) Uwais al Qarni (r.a) whom Allah would teach the prophets (saws) sunnah from a distance, He would show him the events unfolding in the prophets life even though He lived in Yemen. Teaching someone spiritually can be done by an Angel, Jinn, a Prophet or Wali, all of which reside in the same unseen world, Barzakh. Al khidr can initiate someone into the spiritual path and is seen as the teacher and preserver of Allah’s religion, the unseen mechanism fulfilling Allah’s promise to preserve it. One such example is Imam Ibn Arabi, who said he received the Khirqa from al Khidr. Al Khidr therefor come to symbolize a third path by which knowledge of Allah could be gained, giving man access to the divine mystery (ghayb) itself. The Scholars have explained that Khidr rules over ‘the Men of the Unseen” (rijalu’l-ghayb), the exalted saints and angels, as the prophets are responsible for mankind itself.

The prophet (saws) confirmed the reality of receiving knowledge spiritually not simply for himself but for others when He (saws) said “While I was sleeping, I was given a bowl full of milk (in a dream), and I drank of it to my fill until I noticed its wetness coming out of my nails, and then I gave the rest of it to ‘Umar.” They (the people) asked, “What have you interpreted (about the dream)? O Allah’s Apostle?” He said, “knowledge.”(Bukhari)

Umar Ibn al Khatab (r.a) was another to receive knowledge spiritually like Uwais al Qarni, Umar (r.a) was given true inspiration, The Prophet said: “In the nations long before you were people who were spoken to [by the angels] although they were not prophets. If there is anyone of them in my Community, truly it is `Umar ibn al-Khattab.” He (saws) also said, “Allah has engraved truth on the tongue of Umar and his heart” and “If there were a Prophet after me verily it would be Umar.” Imam Al-Tirmidhi said that according to Ibn Uyayna “spoken to” (muhaddathun) means “made to understand” (mufahhamun), while in his narration Imam Muslim added: “Ibn Wahb explained ‘spoken to’ as ‘inspired’ (mulham).” This is the majority’s opinion according to Imam Ibn Hajar who said: “‘Spoken to’ means ‘by the angels’.”
Imam Al-Nawawi and Imam Ibn Hajar said respectively in Sharh Sahih Muslim and Fath al-Bari: The scholars have differed concerning “spoken to.” Ibn Wahb said it meant “inspired” (mulham). It was said also: “Those who are right, and when they give an opinion it is as if they were spoken to, and then they give their opinion. It was said also: “The angels speak to them…” Bukhari said: “Truth comes from their tongues.” This hadith contains a confirmation of the miracles of the saints (karamat al-awliya).

Because of the knowledge he received spiritually Umar (r.a) had the distinction of having his views confirmed by revelation, three things which He said were confirmed by subsequent revelations:

Umar Said, I concurred with my Lord in three matters: I said to the Prophet: “O Messenger of Allah! Why do we not pray behind Ibrahim’s Station? (Maqam Ibrahim)” Whereupon was revealed the verse: “. . . Take as your place of worship the place where Ibrahim stood (to pray). . .” (2:125); I said: “O Messenger of Allah! You should order your wives to cover because both the chaste and the wicked go in to see them,” whereupon was revealed the verse: “… And when you ask of them (the wives of the Prophet) anything, ask it of them from behind a curtain. . .” (33:53) Then the Prophet’s wives banded together in their jealousy over him, so I said to them: “It may happen that his Lord, if he divorce you, will give him instead wives better than you.” (67:5) Whereupon was revealed that verse.

The Prophet (saws) spoke of Uwais al Qarni and said He is the best of the Tabiin (successors) in Ihsan (Human perfection), towards the end of his life the Prophet (saws) instructed Sayidinah Umar and Ali (r.a.h) to take his cloak (burdah) to Sayidinah Uwais, He said, “When the Day of Resurrection comes and it is announced to the slaves, “Enter the Garden,” it will be said to Uwais, ‘Stop and intercede.’ Allah, Mighty and Exalted is He, will then forgive them to the same number as are the people of Rabi’a and Mudhar. (These are the two tribes that Uwais, (r.a), belonged to). So, O Umar and O Ali, if you can find him, ask him to intercede for you. Then Allah will forgive you.” After they had given him the Prophets (saws) burdah he prayed for the Ummah of Muhammad (saws).