Is Al Khidr Alive

[Tareekh by Ibn Kathir, volume 1 chapter on Dhul Qarnayn]

The Messenger of Allah (saws) said, “Allah has forbidden the fire to consume the marks of prostration. They will be taken out of the Fire having been burnt, and the water of life would be poured over them, and they will sprout as seed does In the silt carried by flood”.(Muslim)

This is not immortality though, since immortality is defined as someone not being subject to death. Which is negated by the Qur’anic verse, “We have not granted any man before you eternity. Every soul shall taste death.” (21:34-35)

The scholars differed regarding when Khidr (Allah bless him) would die. Some said that he would die after being killed by the Dajjal. Others said he would die after the Quran is razed to heaven by Jibril (as). Others kept the matter general stating that he would die at the end of time. (Nawawi, Sharh Sahih Muslim; Alusi, Ruh al-Ma`ani)

The Scholars similarly differed regarding how long he has been alive for. Was he alive before the time of Nuh (Allah bless him) or after? These are issues that have no decisive proof, and don’t form part of the necessary belief (Aqeedah) Muslims are required to hold.

Abu Is-haaq was amongst the Taba’tabi’een (first generations of Islam) and it was common knowledge among the scholars that during that period al Khidr (as) was alive and his death will occur at the time of Dajjaal.

In a lengthy Hadith narrated by Abu Saeed (r.a), Rasulullah (saws) is reported to have said: “Ad-Dajjal will come and it will be forbidden for him to pass through the entrances of Madina. He will land in some of the salty barren areas (outside) Medina; on that day the best man or one of the best men will come up to him and say, ‘I testify that you are the same Dajjal whose description was given to us by Allah’s Apostle .’ Ad-Dajjal will say to the people, ‘If I kill this man and bring him back to life again, will you doubt my claim?’ They will say, ‘No.’ Then Ad-Dajjal will kill that man and bring him back to life. That man will say, ‘Now I know your reality better than before.’ Ad-Dajjal will say, ‘I want to kill him but I cannot.’” (Bukhari)

It was narrated that Abü Sa’eed Al- Khudri said: “The Messenger of Allah said: ‘The Dajjal will emerge, and a man from among the believers will go towards him, and he will be met by armed men – the armed men of the Dajjal. They will say to him: “Where are you going?” He will say: “I am going to this one who has emerged.” They will say to him: “Don’t you believe in our lord?” He will say: “There is nothing hidden about our Lord.” They will say: “Kill him.” They will say to one another: “Didn’t your lord forbid you to kill anyone without his consent?” So they will take him to the Dajjal, and when the believer sees him, he will say: “O people, this is the Dajjal whom the Messenger of Allah mentioned.” The Dajjal will order that he be made to lie on his stomach, on the ground. He will say: “Take him and strike him on the head,” and he will be beaten severely on his back and stomach. Then he will say: “Don’t you believe in me?” He will say: “You are the false Messiah.” Then it will be ordered that he be cut in two with a saw, from the middle of his head to between his legs. Then the Dajjal will walk between the two pieces and will say to him: “Get up,” and he will stand up straight. Then he will say to him: “Do you believe in me?” He will say: “It has only made me more certain about you.” Then he will say: “O people, he will not do it to anyone after me.” Then the Dajjal will take hold of him to slaughter him, but the area between his neck and collar bone will be turned into copper, and he will not be able to harm him. Then he will take hold of his hands and feet, and throw him, and the people will think that he threw him into the Fire, but he will be thrown into Paradise.”

The Messenger of Allah said: “This will be the greatest of martyrs before the Lord of the Worlds.”(Muslim)

The Scholars have said that al Khdir is the martyr the Dajjaal (Allah’s curse be upon him) will Kill, he will split in two and he will be the best Martyr in Allah’s eyes, if this martyr is al Khdir (r.a) then Allah chose one person He had given long life, to confront another of his creation whom He had also given a long life, and this confrontation will be the worst confrontation the Dajjaal (Allah’s curse be upon him) will face until the time He meets Isa (Jesus) because after it he not be able to kill anyone. The Elderly have increased spiritual authority on earth because of there actions in life with Allah, by which he continually raises them in degrees (of worth), influence and precedence in creation, this is synonymous with Allah’s instruction to respect the elderly and our parents or there will be bad consequences for people, some very severe, this is part of the significance of al Khidr’s meeting with al Dajjaal (Allah’s curse be upon him).

Imam Al-Barzanji’s (d. 1103) said in his book al-Isha`a li Ashrat al-Sa`a “This believer whom al-Dajjal kills is al-Khidr, peace upon him.” He then cites the proofs for this view and states that it is also the view of Ibn `Abbas (r.a) the companion of the prophet (saws), Ma’mar (d. 154), and others.

Imam Ibn Hajar al Asqalani says in his A’sabah that al Khidr’s name is in the list of Companions of our Prophet (saws).

The Prophet (saws) said: “It may be that one of those who saw me and heard my speech shall meet the Dajjal.” Narrated by Ibn Hibban in his Sahih (15:181), Shaykh Shu`ayb Arna’ut thought the hadith had a weak chain, However, Imam al-Tirmidhi in his Sunan said it is also narrated from three other Companions and thus graded the hadith itself “fair and single-chained (hasan gharib) as narrated from Abu Ubayda.”

Ibn ‘Ata’ Allah in Lata’if al-Minan (1:84-98) states that there is consensus among the people of Tasawwuf that al-Khidr is alive.

Imam Ahmad (r.a) narrated in al-Zuhd that the Prophet (saws) said that (the prophet) Ilyas and al-Khidr meet every year and spend the month of Ramadan in al-Quds, Ya’qub ibn Sufyan narrated from ‘Umar ibn ‘Abd al-‘Aziz (r.a) whereby a man he was seen walking with was actually al-Khidr. Ibn Hajar declared the chain of the first fair and that of the second sound in Fath al-Bari (1959 ed. 6:435). He goes on to cite another sound report narrated by Ibn Asakir from Abu Zur’a al-Razi whereby the latter met al-Khidr twice, once in his youth, the other in his old age, but al-Khidr himself had not changed.

Imam Dhahabi the famous historian and scholar writes, Umar bin Abdul Aziz was talking with a man. After he had finished talking with him, he returned and someone asked him who he had been talking with. He replied, “He was Khidr and he came to give me some good news, that I will be the ruler of the Muslim world.” (Tadkarahtul Huffaz biography of Umar bin Abdul Aziz by Imam Dhahabi)

The hadith master al-Sakhawi stated: “It is well-known that al-Nawawi used to meet with al-Khidr and converse with him among many other unveilings (mukashafat).” (“Biography of the Shaykh of Islam, the Pole of the Noble Saints and Jurist of Mankind, the Reviver of the Sunna and Slayer of Innovation Abu Zakariyya Muhyiddin al-Nawawi”) (Cairo: Jam’iyya al-Nashr wa al-Ta’lif al-Azhariyya, 1354/1935 p. 33).

Imam Ibn Kathir writes: “ When the Prophet (saws) departed from this world, Umar heard someone come into the house but saw no-one, when he was asked, Umar said it was Khidr (as)”. Then a voice was heard which said, ‘O household of the Prophet (saws), be patient’. Ali said it was al Khidr (as).”(Sirat-un-Nabi and Tareekh ibn Kathir chapter in the Demise of Prophet (May Allah bless him and grant him peace) by Hafidhh Ibn Kathir).

Imam Ibn Kathir writes, “If there exist many narrations regarding one issue, then even if they are weak, they can be accepted.” (Tafsir Ibn Kathir, Surah Al-An’am, verse 123)

Imam Ibn Kathir states that Khidr (as) was the son of Adam (as), who prayed to Allah: ‘O Allah, give my son Khidr a long life so that he lives until the Day of Judgement’. Adam (as) also told al Khidr (as) ‘O my son, you shall bury me after my death’. He also gave him news of his long life. Khidr (as) also sat in the boat of the Prophet Nuh (Alay hissalaam). [Tareekh by Ibn Kathir, Volume One, Chapter ‘Musa and Khidr’]

Imam al Bayhaqi reported that al-Khiḍr was present at the funeral of the Prophet Muhammad and was recognized only by Ali from amongst the rest of the companions, where he came to show his grief and sadness at the passing away of Prophet Muhammad. Al-Khiḍr’s appearance at the Prophet Muhammad’s funeral is related as follows: A powerful-looking, fine-featured, handsome man with a white beard came leaping over the backs of the people (as they where sitting) till he reached where the sacred body lay. Weeping bitterly, he turned toward the Companions and paid his condolences. Ali said that he was Khiḍr. (Ibn al-Jazari, 1994, p. 228)

In another narration al-Khiḍr met with Ali by the Kaaba and instructed him about a supplication that is very meritorious when recited after the obligatory prayers.
Shaykh Ibn Taymiyyah was asked:

“Was al Khidr (as) a Prophet or a Wali? And is he alive to the present day? And if he is alive, then what do you say about what has been narrated about the Prophet saying “Had he been alive, he would surely have visited me”? Is this hadith sahih or not?”

And the Shaykh answered:

As for his Prophethood: then after the advent of the Messenger of Allah (s), neither he nor anyone else received wahi (revelation). As for before the advent of the Messenger of Allah (s), then people have differed regarding the question of his Prophethood. Those who say that he was a Prophet do not say that he gave up his Prophethood, rather they say he is a Prophet like Ilyas (as), and that he does not get any wahi in this time. And the absence of wahi for a specified period does not invalidate Prophethood, just as the Messenger (s) did not receive any wahi at times during the span of his Messengerhood.

And (according to him) the majority of the ‘ulema believe that he was not a Prophet… [the Sheikh then goes on to describe the ranks of the Prophets and the Sideeqs]

And as for [the question regarding] his life: then he is alive. And the hadith in question has no basis, and no isnad is known for it either. On the contrary, what has been narrated in Musnad Al-Shafi’i and other books is that [Khidr] did meet the Prophet (s). And as for he who says he did not meet the Prophet (s) then he has stated what he has no knowledge of, for this is from the knowledge that he does not encompass. And he who claims he died relying on the hadith “Have you seen this night of yours? At the end of one hundred years after this none would survive on the surface of the earth” then there is no proof for him in it, for it it is possible that Khidr was not on the surface of the earth at that moment .

Also, regarding Dajjal – and similarly Al-Jasasa (his spy) – the sahih is that he was alive and present during the era of the Prophet (s), and he is alive till today not having escaped (from his chains), and he is on an island from the islands of the Oceans.

So the responses concerning (Dajjal) is the response for Khidr as well: And that is: the phrase ‘surface of the earth’ does not apply. Or that the Prophet (s) meant the the known human beings. And those who are special cases do not enter the generality, just like the Jinns (who have long life) don’t enter it – unless a word was used that encompassed both Jinns and humans.

And examples of specifications like this are many. Wallahu A’lam.

هل كان الخضر ـ عليه السلام ـ نبيًا أو وليًا ‏؟‏ وهل هو حي إلى الآن‏؟‏ وإن كان حيًا فما تقولون فيما روى عن النبي صلى الله عليه وسلم أنه قال‏:‏ ‏(‏لو كان حيًا لزارني‏)‏ هل هذا الحديث صحيح أم لا‏؟‏
فأجَـاب‏:‏
أما نبوته‏:‏ فمن بعد مبعث رسول اللّه صلى الله عليه وسلم لم يوح إليه ولا إلى غيره من الناس، وأما قبل مبعث النبي صلى الله عليه وسلم فقد اختلف في نبوته، ومن قال‏:‏ إنه نبي، لم يقل‏:‏ إنه سلب النبوة، بل يقول‏:‏ هو كإلياس نبي، لكنه لم يوح إليه في هذه الأوقات، وترك الوحي إليه في مدة معينة ليس نفيًا لحقيقة النبوة، كما لو فتر الوحي عن النبي صلى الله عليه وسلم في أثناء مدة رسالته‏.‏
وأكثر العلماء على أنه لم يكن نبيًا، مع أن نبوة من قبلنا يقرب كثير منها من الكرامة والكمال في الأمة، وإن كان كل واحد من النبيين أفضل من كل /واحد من الصديقين كما رتبه القرآن، وكما روى عن النبي صلى الله عليه وسلم أنه قال‏:‏ ‏(‏ما طلعت الشمس ولا غربت على أحد بعد النبيين والمرسلين أفضل من أبي بكر الصديق‏)‏، وروى عنه صلى الله عليه وسلم أنه قال‏:‏ ‏(‏إن كان الرجل ليسمع الصوت فيكون نبيًا‏)‏‏.‏
وفي هذه الأمة من يسمعه ويرى الضوء وليس بنبي؛ لأن ما يراه ويسمعه يجب أن يعرضه على ما جاء به محمد صلى الله عليه وسلم، فإن وافقه فهو حق، وإن خالفه تيقن أن الذي جاء من عند اللّه يقين لا يخالطه ريب، ولا يحوجه أن يشهد عليه بموافقة غيره‏.‏
وأما حياته‏:‏ فهو حي‏.‏ والحديث المذكور لا أصل له، ولا يعرف له إسناد، بل المروي في مسند الشافعي وغيره‏:‏ أنه اجتمع بالنبي صلى الله عليه وسلم، ومن قال‏:‏ إنه لم يجتمع بالنبي صلى الله عليه وسلم فقد قال ما لا علم له به، فإنه من العلم الذي لا يحاط به‏.‏
ومن احتج على وفاته بقول النبي صلى الله عليه وسلم‏:‏ ‏(‏أرأيتكم ليلتكم هذه، فإنه على رأس مائة سنة لا يبقى على وجه الأرض ممن هو عليها اليوم أحد‏)‏ فلا حجة فيه، فإنه يمكن أن يكون الخضر إذ ذاك على وجه الأرض‏.‏
ولأن الدجال ـ وكذلك الجساسة ـ الصحيح أنه كان حيا موجودا /على عهد النبي صلى الله عليه وسلم، وهو باق إلى اليوم لم يخرج، وكان في جزيرة من جزائر البحر‏.‏
فما كان من الجواب عنه كان هو الجواب عن الخضر، وهو أن يكون لفظ الأرض لم يدخل في هذا الخبر، أو يكون أراد صلى الله عليه وسلم الآدميين المعروفين، وأما من خرج عن العادة فلم يدخل في العموم، كما لم تدخل الجن، وإن كان لفظًا ينتظم الجن والإنس‏.‏ وتخصيص مثل هذا من مثل هذا العموم كثير معتاد‏.‏ واللّه أعلم‏.

It has been reported that Ibn Taymiyah held the view he was not alive at some earlier point in his life, but later in his life he changed his views regarding many issues which is why his statements seem to contradict. Ibn Taymiya in his Majmu al Fatwah (his major work) reported that he is alive:

وأما أبو بكر والخضر، فهذا يبني على نبوة الخضر‏.
‏‏ وأكثر العلماء على أنه ليس بنبي، وهو اختيار أبي علي بن أبي موسى وغيره من العلماء‏.‏ فعلى هذا أبو بكر وعمر أفضل منه‏.‏
والقول الثاني‏:‏ أنه نبي، واختاره أبو الفرج ابن الجوزي وغيره‏.‏ فعلى هذا هو أفضل من أبي بكر، لكن النبي صلى الله عليه وسلم وعيسى ابن مريم هما أفضل منه بالاتفاق، ومحمد في أول هذه الأمة وعيسى في آخرها‏.

Ibn al-Qayyim held the view al khidr died, in al-Manar al-Munif (p. 67-76) with ‘Abd al-Fattah Abu Ghudda’s comprehensive notes, Ibn al-Jawzi in his book ‘Ujala al-Muntazir fi Sharh Hal al-Khadir held the extreme position that to suggest that al-Khidr is alive contradicts the Shari’a. Yet he seems to contradict himself as he narrates in another book, similar the views of his teacher Ibn taymiya who later in life changed his views on many things when he changed his Aqeedah, it would seem Ibn al Qayyim similarly adopted the views of his teacher at this point as well.

He narrates with his chain from Bilal al-Khawass that the latter met al-Khidr and asked him: “What do you say of al-Shafi’i?” He replied: “He is one of the Saints (al-awtad).”, “And Ahmad ibn Hanbal?” He said: “He is a Siddiq.” (Ibn al-Jawzi, Manaqib al-Imam Ahmad (p. 144)).