15. MENTION OF THE STORIES OF AL-KHIDR (PBUH)
As for Al-Khidr (Peace be upon him), we have already said that Moosa (Peace be upon him) traveled to him in order to seek the hidden knowledge that he possessed; and Allah relates their stories in His Book, in Soorah Al-Kahf, which we have spoken of in the tafseer of that Soorah. And here we relate the Hadith which clearly mentions Al-Khidr (Peace be upon him) and describes how Moosa (Peace be upon him), son of ‘Imran, the Prophet of the Children of Isra’eel, to whom the Towrah was sent down, traveled to see him.
Scholars have continued to disagree regarding his name, his lineage and whether or not he was a Prophet until now, voicing a number of opinions, which I will mention to you here, if Allah wills, by His Strength and His Power. Al-Hafiz Ibn ‘Asakir said, “It is said that he was Al-Khidr, son of Adam (Peace be upon him), i.e. the fruit of his loins.” Then he narrated a Hadith from Ad-Daraqutni, on the authority of ‘Abdullah Ibn ‘Abbas (May Allah be pleased with him), who said, “Al-Khidr is the son of Adam, the fruit of his loins. And Allah has prolonged his lifespan until the day when he will belie the Dajjal.
Ibn Qutaibah mentioned in Al-Ma‘arif, on the authority of Wahb Ibn Munabbih that Al-Khidr’s name was Balya. It was also said that he was Eelya, son of Malkan, son of Falagh, son of ‘Abir, son of Shalakh, son of Arfakhshadh, son of Sham, son of Nooh (Peace be upon him). Isma‘eel Ibn Abi Uwais said, “According to what has been conveyed to us, Al-Khidr’s name was Al-Mu’ammar, son of Malik, son of ‘Abdullah, son of Nasr, son of Al-Azad – and Allah knows better.”
And Al-Bukhari narrated on the authority of Abu Hurairah (May Allah be pleased with him) from the Prophet (Peace and Blessings of Allah be upon him) that he said, “He was only known as Al-Khidr because when he sat upon a piece of white, barren land, it became green with plantation (after he sat on it).”
The context of the story proves that he was a Prophet from a number of aspects; one of them is the Saying of Allah, Most High: Then they found one of Our slaves, unto whom We had bestowed mercy from Us, and whom We had taught knowledge from Us. (Soorah Al-Kahf 18:65) Another is when Moosa (Peace be upon him) said to him, “May I follow you so that you teach me something of that knowledge (guidance and true path) which you have been taught (by Allah)?” He (Al-Khidr) said, “Verily! You will not be able to have patience with me! And how can you have patience about a thing which you know not?” Moosa said, “If Allah wills, you will find me patient, and I will not disobey you in aught.” He (Al-Khidr) said, “Then, if you follow me, ask me not about anything till I myself mention it to you.” (Soorah Al-Kahf 18:66-70) Now if he was a Wali and not a Prophet, Moosa (Peace be upon him) would not have addressed him in this manner and he would not have answered Moosa (Peace be upon him) in this way. Moosa (Peace be upon him) only asked to accompany him in order to acquire the knowledge with which Allah had favored him, and not Moosa (Peace be upon him). And if he was not a Prophet, he would not have been infallible and Moosa (Peace be upon him) – who was also a great Prophet and a noble Messenger and necessarily infallible – would not have felt any great need to acquire knowledge from a Wali, who was not necessarily infallible and he would not have decided to go to him and remain with him for an extended period of time – it was said that it was eighty years – and when he met with him, he behaved with humility toward him and followed in him in a manner that enabled him to benefit from him. This proves that he was a Prophet, like him and that he received Revelation, like him. And he was favored with hidden knowledge and Prophetic secrets which Moosa, Al-Kaleem, the noble Prophet (Peace be upon him) had not been made privy to. Ar-Rummani cited this as evidence of Al-Khidr’s Prophethood. The third aspect is that Al-Khidr killed the boy and he would not have done so unless he had been ordered to do so via Revelation from an angel. This is a separate proof of his Prophethood and a clear evidence of his infallibility, because it is not permissible for a Wali to embark on killing individuals simply based on what might enter his mind, because his notions are not infallible, since it is possible for him to make mistakes, according to the consensus of the scholars. And when Al-Khidr resolved to kill that boy, who had not yet reached maturity, it was because he knew that if he reached maturity, he would become a disbeliever and his parents might follow him into disbelief, because of their great love for him. So in killing him there was a great benefit for them, since it prevented them from falling into disbelief and being punished for that. This proves that he was a Prophet, and that he was supported by Allah with infallibility. I have seen Shaikh Abul Faraj Ibn Al-Jawzi following this path in citing the evidence for Al-Khidr’s Prophethood and it was declared authentic and cited as evidence by Ar-Rummani as well. The fourth aspect is that when Al-Khidr explained the reasons for his actions to Moosa (Peace be upon him) and made clear to him the truth of the matter, after all that, he said, “…as a Mercy from your Lord. And I did it not of my own accord.” (Soorah Al-Kahf 18:82) That is, I did not do those things of my own accord; rather, I was commanded to do them and I received Revelation regarding them. These aspects prove that he was a Prophet and his attainment of the status of Wali, or even Messenger does not invalidate that, as others have said. As for the view that he was one of the angels, it is very strange. And if it is established that he was a Prophet, as we have mentioned, then those who claimed that he was a Wali have nothing to support their claim – although a Wali might become acquainted with the truth in matters, without being a Prophet or Messenger.
As for the difference of opinion regarding his existence in our time, the majority of scholars hold that he remains alive to this day. It was said that because Adam (Peace be upon him) was buried after they escaped from the flood, he was included in the supplication of his father, Adam (Peace be upon him), requesting long life. It was said that his longevity was due to the fact that he drank from the spring of life and so he lives on. They also mentioned reports which they cited as evidence that he remains alive until now and we shall relate them if Allah wills. And this was his advice to Moosa (Peace be upon him), when he said this, (Al-Khidr) said, “This is the parting between me and you, I will tell you the interpretation of (those) things over which you were unable to hold patience.” (Soorah Al-Kahf 18:78)
Numerous traditions which are munqati‘ah have been narrated in this regard.
Shaikh Abul-Faraj Ibn Al-Jawzi – may Allah have Mercy on him – has dealt with the Ahadeeth related in this regard that are marfoo‘ah in his book Ujalatul-Muntaziri Fee Sharhi Halat Al-Khidr and he has made clear that they are fabricated. As to the traditions from the Companions and the Tabi‘oon, he has shown that their asaneed are weak, by explaining them and the ignorance of their narrators and he has succeeded in this very well and delivered an expert critique.
As for those who claimed that he has died, they include Al-Bukhari, Ibraheem Al-Harbi, Abul-Husain Al-Munadi and Ibn Al-Jawzi, who supported the idea and wrote a Ujalatul-Muntaziri Fee Sharhi Halat Al-Khidr. And he argued on their behalf, citing a number of proofs, including the Words of Allah, Most High: And We granted not to any human being immortality before you (O, Muhammad) (Soorah Al-Anbiya’ 21:34) So if Al-Khidr was human, then he must necessarily be included in the generality of this statement; and it is not permissible to exclude him from it without some authentic proof – and the basic principle is non-existence, unless until it is proven otherwise. And nothing has been reported from any infallible source that contains evidence that he is so excluded, which would necessitate acceptance. Another of the proofs cited by Ibn Al-Jawzi is the Saying of Allah, Most High: And (remember) when Allah took the Covenant of the Prophets, saying, “Take whatever I gave you from the Book and Hikmah (understanding of the Laws of Allah, etc.), and afterward there will come to you a Messenger (Muhammad) confirming what is with you; you must, then, believe in him and help him.” Allah said, “Do you agree (to it) and will you take up My Covenant (which I conclude with you)?” They said, “We agree.” He said, “Then bear witness; and I am with you among the witnesses (for this).” (Soorah Ali ‘Imran 3:81) ‘Abdullah Ibn ‘Abbas (May Allah be pleased with him) said, “Allah did not send a Prophet except that He took from him a Covenant that if Muhammad (Peace and Blessings of Allah be upon him) should be sent while he was alive, he would certainly believe in him and support him. And He commanded each Prophet to take from his nation a covenant that if Muhammad (Peace and Blessings of Allah be upon him) was sent during their lifetime, they would believe in him and support him. Al-Bukhari narrated this from him. Now if Al-Khidr was a Prophet or a Wali, he would be included in this covenant and if he had been alive during the time of the Messenger of Allah (Peace and Blessings of Allah be upon him), he would have come to him and believed in what Allah revealed to him, and would have helped prevent any of his enemies reaching him, for if he was a Wali, then Abu Bakr As-Siddeeq was better than he; and if he was a Prophet, then Moosa (Peace be upon him) was better than he. Imam Ahmad has narrated on the authority of Jabir Ibn ‘Abdullah (May Allah be pleased with him) that the Messenger of Allah (Peace and Blessings of Allah be upon him) said, “By Him in Whose Hand is my soul, If Moosa (Peace be upon him) was alive, he would have no alternative but to follow me.” And this is conclusive argument. And this Verse has proved that if it had happened that all of the Prophets were alive and mukallafoon during the time of the Messenger of Allah (Peace and Blessings of Allah be upon him), all of them would have followed him and would have been under his orders, and they would have been obliged to live in accordance with the law that he was given, just as when he met with them on the night of Al-Isra (the Night Journey), he was raised above all of them and when they descended with him to Bait Al-Maqdis, and the time for prayer came, Jibraeel (Peace be upon him) conveyed to them Allah’s Command that he should lead them in the prayer, which he did, in the place of their wilayah (responsibility) and the abode in which they had lived. This proves that he is the greatest Imam and the Seal of the Messengers, who has been given precedence over all of them – may Allah’s choicest Blessings and Peace be upon him and upon all of them. If this is known – and it is something known to every Believer – then it must be accepted that if Al-Khidr (Peace be upon him) was alive, he would have been one of the nation of Muhammad (Peace and Blessings of Allah be upon him) and among those who followed his Law and he would have had no alternative but to do so. And when ‘Eesa, the son of Mary, (Peace be upon him) will descend at the end of time, he will judge in accordance with this pure Law and he will not depart from it or deviate from it; and he is one of the five Messengers known as Ulul-‘Azm and the Seal of the Prophets of Banu Isra’eel. And it is well-known that it has not been transmitted in any authentic or hasan narration that Al-Khidr (Peace be upon him) met with the Messenger of Allah (Peace and Blessings of Allah be upon him) on even a single day, or that he fought with him in any battle; and on the day of the Battle of Badr, the Prophet (Peace and Blessings of Allah be upon him) invoked his Lord, asking Him for help and victory against the disbelievers, saying, “O, Allah! If this small band of Muslims is destroyed, You will not be worshipped on this Earth.” This small band of Muslims included the leaders of the Muslims and the leaders of the angels, including Jibraeel (Peace be upon him), as Hassan Ibn Thabit said in a Verse of one of his poems which has been called “the most splendid verse spoken by the Arabs”:
“And (remember) the Battle of Badr, When they were repelled by Jibraeel, (Fighting) under our banner, and Muhammad.”
Now if Al-Khidr had been alive, his standing under this banner would have been the noblest position he had ever occupied and the greatest battle in which he had ever fought. Also, if he had still been alive after that, he would have transmitted the Prophetic Ahadeeth and Qur’anic Verses that he heard from the Messenger of Allah (Peace and Blessings of Allah be upon him) and he would have denounced the fabricated Ahadeeth, the narrations that were maqloobah, the innovated opinions and the fanatical heresies. And he would have fought alongside the Muslims in their battles, attended their Friday prayers and their gatherings and benefited them (with his knowledge and wisdom) and repelled the harm that the disbelievers desired to inflict on them. He would have supported the scholars and lawmakers and corroborated their proofs and rulings. This would have the best thing said of him regarding his existence throughout time, his traversing of the deserts and tracts of land, his meetings with peoples, many of whose circumstances are unknown. No one has any doubts regarding these things that we have mentioned after he has been made to understand – and Allah guides whom He wills to the Straight Path.
And it has been authentically reported in the Saheehain and elsewhere on the authority of ‘Abdullah Ibn ‘Umar (May Allah be pleased with him) that the Messenger of Allah (Peace and Blessings of Allah be upon him) performed the ‘Isha’ prayer one night and then he said, “Do you know the importance of this night? Nobody present on the face of the Earth tonight will be living after one hundred years from this night.” In another version, it was reported that he said, “no eye will be moving….”
Ibn Al-Jawzi said, “These authentic Ahadeeth prove conclusively that the claim that Al-Khidr is alive is incorrect. The scholars said that if Al-Khidr did not reach the era of the Messenger of Allah (Peace and Blessings of Allah be upon him) – as appears most apparent – then there is no ambiguity in the matter. And if he reached his era, then this Hadith must mean that he was not alive a hundred years after that night, in which case, he must now be dead, because he is included in the generality of this statement; and the fundamental principle is that there is no exception to such a general statement, unless it is confirmed by some authentic proof which must be accepted. And Allah knows better.
By Ibn Katheer
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