Who Was Al Khidr

When Musa (saws) stood to deliver a Khutbah (lecture) to the children of Isra’il, He was asked: “Who is the most knowledgeable among the people?” He said: “I am the most knowledgeable.” So Allah admonished him, since he did not refer the matter back to Him. Allah revealed to him: “A slave, among My slaves at the junction of the two seas, is more knowledgeable than you.” So Musa asked: “O Lord! How can I meet him?”

“Then found they one of Our slaves, unto whom We had given mercy from Us, and had taught him knowledge from Our presence”. (18:65)

This servant to which Allah had sent one of his greatest prophets to learn from was Al Khidr.This work looks into who al Khidr was in history and the person Allah sent to guide Musa (as).

To understand who Al Khidr is and the nature of the knowledge Allah had given him we have to first understand the prophets (saws) words “Allah created Adam in His image.” And to understand how “Allah created Adam in His Image” we have to understand human physiology, and the manner by which it acquires knowledge.

In this regard the work looks into human physiology and how it acquires knowledge and then examines what human consciousness is and its connection to the quantum universe.

Scientist are beginning to discover and understand that human conciseness and what we perceive in our mind is a state of matter, akin to how a solid or gas is made from matter, and that it to, is governed by the same laws of physics that govern this universe, and in fact is born out of these quantum interactions.

Allah said about al Khidr (r.a) “And We taught him knowledge from Us”(18:65).

The Prophet (saws) said, “Beware the vision of the believer, for he sees with the light of Allah,” then he recited the verse: “Therein lie portents for those who read the signs” (al-mutawassimin) (15:75) (Tirmidhi)

“AND [remember:] We have not created the heavens and the earth and all that is between them without [an inner] truth” (15:85)

“On the earth are Signs for those with certainty in Faith”(51:20)

Therefor to understand the importance of the role Human Physiology plays in reading the signs of Allah, which al Khidr taught Moses (saws) about, we have to understand Human consciousness and the significance of mans ability, through his physiology, to gain knowledge from his surroundings.

Allah said “Man shall have nothing but what he strives for” (53:39) in this regard Allah made a promise to the non muslims in the Quran “In time We shall make them fully understand Our messages [through what they perceive] in the utmost horizons [of the universe] and within themselves, so that it will become clear unto them that this [revelation] is indeed the truth. [Still,] is it not enough [for them to know] that thy Sustainer is witness unto everything?”[Qur’an 41:53]

In this promise Allah establishes a relationship between the Laws of the Universe and the substance man is created from, in fact scientist have come to understand that they can not comprehend the vast universe unless they first unravel the microscopic one, the mysteries of the subatomic world and the particles we are created from. This promise is explained and we illustrate how since Allah created us in His image, mans physiology and consciousness are similar to this image, and the quantum Universe which is the other creation Allah created to represent his qualities.

The research papers we have used are are then presented, as well as discussions on the areas of knowledge and subjects the book raises such as the nature of time, space, quantum mechanics, what is meant by the verse “Allah is the light of the Heavens and the Earth” (24:35).

Then it delves into Islamic intellectual history of its scholars and the Ash’ari and Maturidi Aqeedah’s (Islamic Creeds) which discussed the subatomic world at length. Finally it presents a historical discussion which answers the question “To what extent did Islam’s scholars discuss the Quantum Universe and its nature? and how does Quantum Mechanics relate to mans perception of the world around him?

When i began writing this book it was a study of sufi thought and the evidence behind it, but i think it has since greatly moved on from that and cant accurately be called by that title anymore because it is about the science of the self and establishing with scientific evidence how the human body receives inspiration or even revelation. Once we understand that ghayb, the unseen world in religion, is the subatomic or quantum part of the universe then everything that the sufi scholars have ever said is just really the science of how man’s physiology and consciousness connect with it.

The scholars identified ghayb as the world we look into when we dream, or the images we see in our mind when we imagine things, this gives us something tangible to study and learn about because today science has established that our consciousness and imagination are made from subatomic particles and subject to the laws of physics. So we can look at what physics says to understand what the sufi scholars said about ghayb, the self, the soul and everything else because it is all made from subatomic particles which behave in a defined manner, one law in particular establishes everything a prophet or saint ever described experiencing spiritually, and that is quantum entanglement, the ability of two particles to connect with each other regardless of distance in space.

Once you unravel this picture and complete it you no longer look at our deen as Sufi or salafi or hanafi or hanbali, but rather which scholars understood the connection between the physical world and the quantum world (ghayb) and how well did they apply that knowledge to what Allah said, because He spoke about the quantum universe extensively in the Quran and emphasised that the Quran is for people who believe in ghayb (2:3). What occurs in ghayb is the reason behind every halal and haram thing in Islam, the unseen harmful effects of our acts that made them haram are the reality of the subatomic particles which harm us spiritually.

All these sectarian groups we see in the world today even become irrelevant and the only thing which remains of worth is the group which acts on this knowledge to help man in life. Throughout history that has always been the sufi’s who studied ghayb (the quantum universe), evident by their many discussions in Tassawwuf and Aqeedah, which is the science that studies the Universe and Allah in Islam, with this knowledge they tried to help man while the salafi’s and everyone else hid away from it and ignored it. The prophet (saws) lived his life understanding ghayb and acting on that knowledge it was part of Islamic life in Madinah, Allah said about him in the Quran ‘he wasn’t miserly with his knowledge of the unseen’ (81:24) which He (saws) taught to others, meaning true Islam is the one that understands the unseen, the subatomic part of our universe.

People with a scientific background may find the picture presented in this book is a simplified one than what they are used to in Journals or text books, for two reason, i didn’t want to go off on to many tangents each time an area of knowledge was discussed and most people, even those qualified, don’t have the breadth of knowledge to switch from one field of science to another.

I’m mentioning this because i left out far to much knowledge that i could have included to show how Allah treats science in the Quran at the quantum level and would encourage others capable of it to study these matters. Had i attempted to include all this information it would have been to technical for most because Allah connects many subjects very quickly in a verse (like the verse of light) to draw a more complex picture and you would have to have depth in each field of knowledge to see this deeper picture He is mentioning.

A good case in point is the verse of light, it wasn’t untill i nearly finished writing this book before i saw the entire meaning of the verse, although what it was referring to was clear prior to this i had only understood it in part, once it became clear this understanding gave the last section of this book it’s depth.

Another example is the muqataat letters of the Quran, Alif Lam Mim etc, it can be established with ease from ahadith what the letter nun (pronounced noon) means, which is Allah’s name for space, in terms of quantum mechanics and the subatomic world it refers to the outer most layer of space. The first volume of Imam Tabari’s History which deals with the creation of the universe gives clear examples of the prophet’s names for deeper regions (or depths) of subatomic space, insha allah i will be writing about this in the future in a book i intend to call “The Prophet’s (s) Understanding of Space”.

To give a simple example i will be mentioning in this work of how understanding one thing opens up the understanding of many verses in the Quran. Allah in Surah (chapter) 68 says, “Nun. By the pen and what they inscribe, You are not, [O Muhammad], by the favor of your Lord, a madman.”(68:1-2), Allah here is defending the prophet (saws) from the accusation of madness levelled at him by the pagans. So then why does Allah take an oath by the letter nun and the pen and what it writes to prove that the prophet (saws) is not mad?

A person who has no understanding of the "nun" or the pen would think this statement proves the opposite, because it doesn't seem to make sense. 

Ahadith say one of the first things Allah created in the Universe was the Nun, which tells us that the "nun" is important to the Universe. If we start with the nun, and the understanding that Allah means space (this is understood from ahadith), combine this with the deeper understanding that the pen, which the prophet (saws) often called a light and an intellect to describe what it is, as the scholars explained, the pen was created from the same type of light as our intellect (imagination), Allah commanded the Pen when he created it to inscribe the future of all things Allah would create from the beginning of the Universe to it's end.

These are the three things being mentioned in this verse, space, the first intellect Allah created and the predestined future of all things.

It then becomes obvious what these things have to do with madness and defending the prophet (saws). They accused the prophet’s (saws) mind of not perceiving clearly and being mad, so Allah swore by the very things that make up a humans mind and the perfect archetypes they come from that the prophet (saws) wasn’t mad.

Mans imagination manipulates subatomic particles to create the image we see in our mind and dreams, these particles exist at the most outer layer of space (or the subatomic world). Allah swore by the outer most layer of space itself (the nun) which is made from these particles and other matter. Then He swore by the first intellect He created (the pen) which saw the entire universe and wrote down it’s future, the human mind is an archetype of this intellect (pen), Allah says “all (things) have We registered in a prototype (Imam in arabic, the Imam is someone copied in prayer, literally Allah creates things from archetypes, Man was created in Allah’s image, DNA is another perfect example of this), the archetypal Book”(36:12).

Man’s intellect (similar to the pen) gathers information then attempts to forecasts what should be occurring in the future, the future is something mans intellect is always trying to discover. Allah then swore by the most certain thing in the universe relating to the intellect of man and what it does, He swore by the pen and the sealed fate of all things which the first intellect (the Pen) saw and recorded.

The conclusion is, that a mind which has certainty of what is going to occur, like the pen, can never be mad, this is the relationship between the nun, the pen and what it inscribes in relation to madness and the prophet’s (saws) mind. 

It is a tremendous standard for the prophet’s mind to be compared to, because they are perfect at what they do, which Allah states clearly in the next verses (68:4) “And lo! thou art of a tremendous nature.”

For more information on this subject Issue #5 of The Islamic Journal quotes the Hadith on the "nun" (pronounced noon) in full along with a detailed explanation, in the section on Ahadith about life on other worlds. This issue also discusses what Islam says about the subatomic depths of space.

This work was done feesabililah, comments and suggestions can be sent to bi.isim.allah@outlook.com, kindly make dua for us, Jazak Allah Khair.

I Have recently updated this work, it does contain some minor mistakes, mainly grammar and spelling but other kinds as well, which i am correcting and insha Allah will post a new version when i am finished, so far i have expanded and made a significant update to the section “Allah Is The light Of The Heavens and The Earth” and also created a separate book for it, because it is important to understanding this work, the link is below. If you find any mistakes please let me know, my email can be found on the about page, Jazak Allah Khairan, Ramadan Kareem wa Mubarak.

Before reading this Book one should read my work "The Light Of Allah In The Heavens and The Earth" first, in this order, because it will clarify the deeper parts of this book. If the book is to technical for some i apologise in advance, much of the work was done by reading research papers and articles related to them, most are the latest published papers, so it took some effort to simplify the terms they used. Unfortunately in many cases i still had to use the scientific terms, at other times i was able to rephrase the research but this wasn’t easy so you will inevitably come across expressions that seem unusual but that is just an attempt to phrase something technical in straight forward language without loosing the meaning of the original science, this is mainly why some parts of the book require updating and i am in the process of doing that, Jazak Allah khair for understanding.

Another good place to start is “The Islamic Journal”, recently i began publishing it and it is the source material for all my work and was the basis for this book.