Al-Khidr
Encyclopedia
Khidr or Al-Khidr is a revered figure in Islam
, whom the Qur'an
describes as a righteous servant of God
, who possessed great wisdom or mystic knowledge, represented iconically by a fish. and who was a contemporary of Moses
, The 18th sura ("The Cave")
presents a narrative where Khidr accompanies Moses, who tempts Moses into violating his oath to not ask any questions.
In medieval Islamic tradition, Khidr is variously described as a messenger or a prophet,.
and divine knowledge to draw upon, informs him in a stern manner that their knowledge is of different nature and that "Surely you [Moses] cannot have patience with me. And how canst thou have patience about things about which thy understanding is not complete?" Moses promised to be patient and obey Khiḍr, and they set out together. After they board a ship, Khiḍr damages the vessel. Forgetting his oath to follow quietly, Moses says, "Have you made a hole in it to drown its inmates? Certainly you have done a grievous thing." Khiḍr reminds Moses of his warning, "Did I not say that you will not be able to have patience with me?" and Moses pleads not to be rebuked.
Next, Khiḍr murders a young man. Moses again cries out in astonishment and dismay, and again Khiḍr reminds Moses of his warning, and Moses promises he will not violate his oath again, and if he did he than he would excuse himself from Khidr's presence. They then proceed to a town where they are denied hospitality. This time, instead of harming anyone or anything, Khiḍr restores a decrepit wall in the village. Yet again Moses is amazed and violates his oath for the third and last time, asking why Khiḍr did not at least exact "some recompense for it!"
Khiḍr replies, "This shall be separation between me and you; now I will inform you of the significance of that with which you could not have patience." Many acts which seem to be evil
, malicious or somber, actually were merciful. The boat was damaged to prevent its owners from falling into the hands of "a king who seized every boat by force. ... And as for the boy, his parents were believers and we feared lest he should make disobedience and ingratitude to come upon them." God will replace the child with one better in purity, affection and obedience. As for the restored wall, al-Khiḍr explained that underneath the wall was a treasure belonging to two hapless orphans whose father was a righteous man. As God's envoy, Khiḍr restored the wall, showing God's kindness by rewarding the piety of the orphans' father, and so that when the wall becomes weak again and collapses, the orphans will older and stronger and will take the treasure that belongs to them.
in Jerusalem and the other narrated by Ya'qub ibn Sufyan from the 'Umar ibn 'Abd al-'Aziz whereby a man he was seen walking with was actually al-Khiḍr. 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-Khiḍr twice, once in his young age, the other in his old age, but al-Khiḍr himself had not changed.
Al-Khiḍr is believed to be a man who has the appearance of a young adult but a long, white beard. According to some authors like Abdul Haq Vidhyarthi, al-Khiḍr is Xerxes (not to be confused with Xerxes I
), who disappeared after being in the lake regions of Sijistan or Sistan
that comprise the wetlands of the Irano-Afghan-Pakistani border today, and after finding the fountain of life, sought to live his entire remaining life in service of God and to help those in their path/journey to Him.
Imam Bukhari reports that al-Khiḍr got his name after he was present over the surface of some ground that became green as a result of his presence there. There are reports from Al-Bayhaqi that al-Khiḍr was present at the funeral of Prophet Muhammad and was recognized only by Abu Bakr
and Ali
from amongst the rest of the companions, and where he came to show his grief and sadness at the passing away of the Prophet. Al-Khiḍr's appearance at 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 till he reached where the sacred body lay. Weeping bitterly, he turned toward the Companions and paid his condolences. Abu Bakr and Ali said that he was Khiḍr.
In another narration al-Khiḍr met with Ali
by the Kaabah and instructed him about a supplication that is very meritorious when recited after the obligatory prayers. It is reported by Imam Muslim that during the time when the false Messiah appears and as he approaches at the outskirts of the city of Medina
, a believer would challenge him, whom the false Messiah will slice into two piece and rejoin, making it appear that he caused him to die and be resurrected, to which this man would proclaim the falsehood of the Dajjal
who would try again to kill him (or make show of it) but would fail and thus his weakness and inability being made revealed. According to the commentators and transmitters of this narration the person who will challenge the Antichrist and humiliate him will be al-Khiḍr.
, in meeting one Sheikh Hassan ibn Muthlih Jamkarani, on 22 February 984 CE (17 Ramadan 373 A.H.) and instructing him to build a mosque at that site of their meeting, known as Jamkaran
. The site, six kilometres east of Qom
, Iran
, has been a pilgrimage destination for the Shī‘ah for some time. In the last few years, however, it has become very popular, particularly with young people, and drawn crowds of tens of thousands.
In Ismailism, Khidr is of greater importance as one of the 'Permanent Imams'; that is those who guide people through the ages of history.
, Sidi Abdul Aziz ad-Dabbagh and Ahmad ibn Idris al-Fasi. Ibn 'Ata' Allah in Lata'if al-Minan (1:84-98) states that there is consensus among the Sufis that al-Khiḍr is alive. In fact there are orders that claim origin with al-Khiḍr himself, or that al-Khiḍr was part of their chain
, for example some of the Naqshbandiyya, the Muhammadiyyah, the Idrisiyyah, and the Sanusiyyah are tariqahs that had al-Khiḍr as one of the central figures connecting them to the spiritual outflow of the Prophet Muhammad.
In Sufi tradition, al-Khiḍr has come to be known as one of those who receive illumination direct from God without human mediation. He is the hidden initiator of those who walk the mystical path, like some of those from the Uwaisi
tariqa. Uwaisis are those who enter the mystical path without being initiated by a living master. Instead they begin their mystical journey either by following the guiding light of the teachings of the earlier masters or by being initiated by the mysterious prophet-saint al-Khiḍr.
Al-Khiḍr has had thus gained enormous reputation and popularity in the Sufi tradition due to his role of an initiator. Through this way come several Sufi orders which claim initiation through al-Khiḍr and consider him their master. Al-Khiḍr had thus come to symbolize access to the divine mystery (ghayb) itself. In the writings of Abd al-Karim al-Jili, al-Khiḍr rules over ‘the Men of the Unseen' (rijalu’l-ghayb)—the exalted saints and angels. Al-Khiḍr is also included among what in classical Sufism are called the abdāl (‘those who take turns’). In a divinely-instituted hierarchy of such saints, al-Khiḍr holds the rank of their spiritual head.
Sufis draw many analogies supporting natural theology
from this Qur'anic passage, such as the need for earthquakes to act in contrast to earth's stability, disease to contrast good health, and countless other analogies. The question of accountability
raised by some is answered through the fact that al-Khiḍr was acting as God's envoy and not according to his personal judgment.
The Sri Lankan Sufi Bawa Muhaiyaddeen
gives a unique account of al-Khiḍr. Al-Khiḍr was on a long search for God, until God, out of his mercy, sends the Archangel Gabriel
to guide him. Gabriel appears to al-Khiḍr as a wise human sage, and al-Khiḍr accepts him as his teacher. Gabriel teaches al-Khiḍr much in the same way as al-Khiḍr later teaches Moses in the Qur'an, by carrying out seemingly unjust actions. Al-Khiḍr repeatedely breaks his oath not to speak out against Gabriel's actions, and is still unaware that the human teacher is actually Gabriel. Gabriel then explains his actions, and reveals his true angelic form to al-Khiḍr. Al-Khiḍr recognises him as the Archangel Gabriel, and then Gabriel bestows a spiritual title upon al-Khiḍr, by calling him Hayat Nabi, the Eternal Life Prophet.
The French scholar of Sufism, Henry Corbin
, interprets al-Khiḍr as the mysterious prophet, the eternal wanderer. The function of al-Khiḍr as a 'person-archetype' is to reveal each disciple to himself, to lead each disciple to his own theophany, because that theophany corresponds to his own 'inner heaven,' to the form of his own being, to his eternal individuality. Accordingly, Al-Khidr is Moses' spiritual guide, who initiates Moses into the divine sciences, and reveals to him the secret mystic truth.
Muslims identify al-Khidr to be the symbolic representation of the Islamic prophet Muhammad
himself. Ahmadis believe that the Quranic passage of Moses’ encounter with the "Servant of God" is closely linked, contextually to the subject matter of surah Al Kahf in which his story or parable is cited. According to Ahmadi exegesis on al-Kahf, which draws upon external and internal, religious and historical evidence to show that Moses' journey towards, and his experience with the "servant of God" was not physical but by way of vision, similar to the Mi'raj (ascension) of Muhammad.
The righteous 'servant of God' otherwise known as al-Khiḍr is not believed to be a historical figure but rather a symbolic figure who signifies the person of Muhammad whom Moses had desired to see and whom he saw in this vision. Muhammad has been called the 'servant of God' in many places within the Qur'an and is believed to be the servant of God par excellence who has been called a mercy to the whole world; he is also believed to have been vouchsafed divine knowledge in a very large measure.
The place of the meeting of the two seas signifies the time when the Mosaic dispensation meets the Islamic dispensation, i.e. when the Mosaic dispensation will be superseded by the Islamic one.
The first action of "the servant of God" of making a hole in the boat is interpreted as signifying the commandments laid down by Muhammad which would, as it were make a hole in the boat, which in spiritual terms denotes worldly riches, i.e. he would see to it that wealth is fairly distributed and does not accumulate in the hands of a few. The "poor people" to whom the boat belonged represent the Muslims, and making a hole in it means that Islam would exhort its followers to spend in the way of God by way of Zakat
and charity that would seem to be a source of economic weakness, but in fact would be one of economic strength and prosperity.
The tyrant king who confiscates the boats were the Byzantine
and Persian Empires who would have seized Arabia had it not seemed to them a poor and barren land not worth conquering. Thus the Arabian land in which Muhammad was to appear, represented as the damaged boat had been safeguarded from being conquered or "taken by force".
The youth, is interpreted as ignorance, strength and wild impulses, thus the second action of the "servant of God", the killing of the youth signifies that the teachings of his religion would require its followers to bring about a veritable death over their carnal desires and passions. The source of these carnal desires, impulses and passions is the human body and soul combined, from which all moral qualities spring. Islamic theology holds that every human is born virtuous, thus because his parents have been called "believers", this means that the believers may be dragged into vice by the impulses represented as the "youth". Islam seeks to eradicate these impulses and leaves man with the soul and body combined to develop along beneficent lines to achieve the high purpose of human life.
Then Moses and the "servant of God" approach a town, ask its people for food and are refused to be accepted as guests. This signifies that both Moses and Muhammad would seek co-operation from Jews and Christians but it would be denied. The two orphan boys to whom the wall belonged are Moses and Jesus
and their 'righteous' father is Abraham
. Their treasure was the true teaching bequeathed by them to their peoples, which was in danger of being lost due to the latter’s irreligiousness. Thus the third act of the 'servant of God' (Muhammad) of rebuilding the wall signifies that the treasure or true teachings were to be safeguarded in the Quran, so that they (the people of Moses and Jesus) may accept it after having awakened to a realization of the truth of the Quranic teachings.
as a servant of Alexander the Great. Al-Khidr and Alexander cross the Land of Darkness
to find the Water of Life
. Alexander gets lost looking for the spring, but al-Khiḍr finds it and gains eternal life.
Some scholars suggest that al-Khiḍr is also represented in the Arthurian tale, Sir Gawain and the Green Knight
, as the Green Knight
. In the story, the Green Knight tempts the faith of Sir Gawain three times. The character of al-Khiḍr may have come into European literature through the mixing of cultures during the Crusades
.
It is also possible that the story derives from an Irish myth which predates the Crusades in which Cuchulainn
and two other heroes compete for the champion's portion at feasts; ultimately, Cuchulainn is the only one willing to let a giant—actually a king who has magically disguised himself—cut off his head, as per their agreement.
The story is also similar to one told by Rabbi Nissim ben Jacob
in the eleventh century of a journey made by the prophet Elijah and Rabbi Joshua ben Levi
. The first house where they stay the night belongs to a pious old couple who give the prophet and the rabbi the best of their food and beds. However, the couple's cow dies in the night. Elijah later explains that the Angel of Death came and he persuaded the angel to take the cow instead of the wife. The next house, as in the al-Khiḍr story, is that of a rich miser, and Elijah repairs his wall so that he will not, in having it repaired, find the treasure hidden under it.
Islam
Islam . The most common are and . : Arabic pronunciation varies regionally. The first vowel ranges from ~~. The second vowel ranges from ~~~...
, whom the Qur'an
Qur'an
The Quran , also transliterated Qur'an, Koran, Alcoran, Qur’ān, Coran, Kuran, and al-Qur’ān, is the central religious text of Islam, which Muslims consider the verbatim word of God . It is regarded widely as the finest piece of literature in the Arabic language...
describes as a righteous servant of God
God in Islam
In Islamic theology, God is the all-powerful and all-knowing creator, sustainer, ordainer, and judge of the universe. Islam puts a heavy emphasis on the conceptualization of God as strictly singular . God is unique and inherently One , all-merciful and omnipotent. According to the Islamic...
, who possessed great wisdom or mystic knowledge, represented iconically by a fish. and who was a contemporary of Moses
Islamic view of Moses
Musa , known as Moses in the Old Testament, is considered an Islamic prophet, messenger, lawgiver and leader in Islam. Moses is mentioned more in the Quran than any other individual, and his life is narrated and recounted more than that any other prophet...
, The 18th sura ("The Cave")
Al-Kahf
Sura al-Kahf "The Cave" is the 18th surah of the Qur'an with 110 ayat. It is a Meccan sura.-People of the Cave:Verses 9 – 26 of the chapter tell the story of the People of the Cave . Some number of young monotheistic men lived in a time where they were persecuted. They fled the city together, and...
presents a narrative where Khidr accompanies Moses, who tempts Moses into violating his oath to not ask any questions.
In medieval Islamic tradition, Khidr is variously described as a messenger or a prophet,.
Quranic narrative
In chapter 18, verses 65-82, Moses meets Khiḍr, referred in the Quran as "one from among Our servants whom We had granted mercy from Us and whom We had taught knowledge from Ourselves", at the junction of the two seas and asks for permission to accompany him so Moses can learn "right knowledge of what [he has] been taught". Khiḍr, realizing that Moses had the TorahTorah
Torah- A scroll containing the first five books of the BibleThe Torah , is name given by Jews to the first five books of the bible—Genesis , Exodus , Leviticus , Numbers and Deuteronomy Torah- A scroll containing the first five books of the BibleThe Torah , is name given by Jews to the first five...
and divine knowledge to draw upon, informs him in a stern manner that their knowledge is of different nature and that "Surely you [Moses] cannot have patience with me. And how canst thou have patience about things about which thy understanding is not complete?" Moses promised to be patient and obey Khiḍr, and they set out together. After they board a ship, Khiḍr damages the vessel. Forgetting his oath to follow quietly, Moses says, "Have you made a hole in it to drown its inmates? Certainly you have done a grievous thing." Khiḍr reminds Moses of his warning, "Did I not say that you will not be able to have patience with me?" and Moses pleads not to be rebuked.
Next, Khiḍr murders a young man. Moses again cries out in astonishment and dismay, and again Khiḍr reminds Moses of his warning, and Moses promises he will not violate his oath again, and if he did he than he would excuse himself from Khidr's presence. They then proceed to a town where they are denied hospitality. This time, instead of harming anyone or anything, Khiḍr restores a decrepit wall in the village. Yet again Moses is amazed and violates his oath for the third and last time, asking why Khiḍr did not at least exact "some recompense for it!"
Khiḍr replies, "This shall be separation between me and you; now I will inform you of the significance of that with which you could not have patience." Many acts which seem to be evil
Evil
Evil is the violation of, or intent to violate, some moral code. Evil is usually seen as the dualistic opposite of good. Definitions of evil vary along with analysis of its root motive causes, however general actions commonly considered evil include: conscious and deliberate wrongdoing,...
, malicious or somber, actually were merciful. The boat was damaged to prevent its owners from falling into the hands of "a king who seized every boat by force. ... And as for the boy, his parents were believers and we feared lest he should make disobedience and ingratitude to come upon them." God will replace the child with one better in purity, affection and obedience. As for the restored wall, al-Khiḍr explained that underneath the wall was a treasure belonging to two hapless orphans whose father was a righteous man. As God's envoy, Khiḍr restored the wall, showing God's kindness by rewarding the piety of the orphans' father, and so that when the wall becomes weak again and collapses, the orphans will older and stronger and will take the treasure that belongs to them.
Reports in the Hadith
Among the strongest transmitted proofs about the life of Khiḍr are two reports, one narrated by Imam Ahmad in Al-Zuhd whereby Prophet Muhammad is said to have stated that Elijah and Khidr meet every year and spend the month of RamadanRamadan
Ramadan is the ninth month of the Islamic calendar, which lasts 29 or 30 days. It is the Islamic month of fasting, in which participating Muslims refrain from eating, drinking, smoking and sex during daylight hours and is intended to teach Muslims about patience, spirituality, humility and...
in Jerusalem and the other narrated by Ya'qub ibn Sufyan from the 'Umar ibn 'Abd al-'Aziz whereby a man he was seen walking with was actually al-Khiḍr. 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-Khiḍr twice, once in his young age, the other in his old age, but al-Khiḍr himself had not changed.
Al-Khiḍr is believed to be a man who has the appearance of a young adult but a long, white beard. According to some authors like Abdul Haq Vidhyarthi, al-Khiḍr is Xerxes (not to be confused with Xerxes I
Xerxes I of Persia
Xerxes I of Persia , Ḫšayāršā, ), also known as Xerxes the Great, was the fifth king of kings of the Achaemenid Empire.-Youth and rise to power:...
), who disappeared after being in the lake regions of Sijistan or Sistan
Sistan
Sīstān is a border region in eastern Iran , southwestern Afghanistan and northern tip of Southwestern Pakistan .-Etymology:...
that comprise the wetlands of the Irano-Afghan-Pakistani border today, and after finding the fountain of life, sought to live his entire remaining life in service of God and to help those in their path/journey to Him.
Imam Bukhari reports that al-Khiḍr got his name after he was present over the surface of some ground that became green as a result of his presence there. There are reports from Al-Bayhaqi that al-Khiḍr was present at the funeral of Prophet Muhammad and was recognized only by Abu Bakr
Abu Bakr
Abu Bakr was a senior companion and the father-in-law of the Islamic prophet Muhammad. He ruled over the Rashidun Caliphate from 632-634 CE when he became the first Muslim Caliph following Muhammad's death...
and Ali
Ali
' |Ramaḍān]], 40 AH; approximately October 23, 598 or 600 or March 17, 599 – January 27, 661).His father's name was Abu Talib. Ali was also the cousin and son-in-law of the Islamic prophet Muhammad, and ruled over the Islamic Caliphate from 656 to 661, and was the first male convert to Islam...
from amongst the rest of the companions, and where he came to show his grief and sadness at the passing away of the Prophet. Al-Khiḍr's appearance at 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 till he reached where the sacred body lay. Weeping bitterly, he turned toward the Companions and paid his condolences. Abu Bakr and Ali said that he was Khiḍr.
In another narration al-Khiḍr met with Ali
Ali
' |Ramaḍān]], 40 AH; approximately October 23, 598 or 600 or March 17, 599 – January 27, 661).His father's name was Abu Talib. Ali was also the cousin and son-in-law of the Islamic prophet Muhammad, and ruled over the Islamic Caliphate from 656 to 661, and was the first male convert to Islam...
by the Kaabah and instructed him about a supplication that is very meritorious when recited after the obligatory prayers. It is reported by Imam Muslim that during the time when the false Messiah appears and as he approaches at the outskirts of the city of Medina
Medina
Medina , or ; also transliterated as Madinah, or madinat al-nabi "the city of the prophet") is a city in the Hejaz region of western Saudi Arabia, and serves as the capital of the Al Madinah Province. It is the second holiest city in Islam, and the burial place of the Islamic Prophet Muhammad, and...
, a believer would challenge him, whom the false Messiah will slice into two piece and rejoin, making it appear that he caused him to die and be resurrected, to which this man would proclaim the falsehood of the Dajjal
Dajjal
al-Masih ad-Dajjal , is an evil figure in Islamic eschatology. He is to appear pretending to be Masih at a time in the future, before Yawm al-Qiyamah , directly comparable to the figures of the Antichrist and Armilus in Christian and Jewish eschatology, respectively.-Name: is a common Arabic word ...
who would try again to kill him (or make show of it) but would fail and thus his weakness and inability being made revealed. According to the commentators and transmitters of this narration the person who will challenge the Antichrist and humiliate him will be al-Khiḍr.
In Shia Islam
Many Shī‘ī Muslims believe al-Khiḍr accompanied the Twelfth Imām, Muhammad al-MahdiMuhammad al-Mahdi
Muḥammad ibn al-Ḥasan al-Mahdī is believed by Twelver Shī‘a Muslims to be the Mahdī, an ultimate savior of humankind and the final Imām of the Twelve Imams...
, in meeting one Sheikh Hassan ibn Muthlih Jamkarani, on 22 February 984 CE (17 Ramadan 373 A.H.) and instructing him to build a mosque at that site of their meeting, known as Jamkaran
Jamkaran
Jamkaran is a village in Qanavat Rural District, in the Central District of Qom County, Qom Province, Iran. At the 2006 census, its population was 8,368, in 1,747 families....
. The site, six kilometres east of Qom
Qom
Qom is a city in Iran. It lies by road southwest of Tehran and is the capital of Qom Province. At the 2006 census, its population was 957,496, in 241,827 families. It is situated on the banks of the Qom River....
, Iran
Iran
Iran , officially the Islamic Republic of Iran , is a country in Southern and Western Asia. The name "Iran" has been in use natively since the Sassanian era and came into use internationally in 1935, before which the country was known to the Western world as Persia...
, has been a pilgrimage destination for the Shī‘ah for some time. In the last few years, however, it has become very popular, particularly with young people, and drawn crowds of tens of thousands.
In Ismailism, Khidr is of greater importance as one of the 'Permanent Imams'; that is those who guide people through the ages of history.
In Sufism
To Sufis, al-Khiḍr holds a very dear place. Although amongst the Sunni scholars there is a difference of opinion about him being still alive, amongst Sunni Sufis there is almost a consensus that al-Khiḍr is still alive, with many respected figures and shaykhs, and prominent leaders claiming having had personal encounters with him. Examples of those who had claim this are Ghawth Abd al-Qadir al-Jilani, Imam an-Nawawi, Muhyideen Ibn ArabiIbn Arabi
Ibn ʿArabī was an Andalusian Moorish Sufi mystic and philosopher. His full name was Abū 'Abdillāh Muḥammad ibn 'Alī ibn Muḥammad ibn `Arabī .-Biography:...
, Sidi Abdul Aziz ad-Dabbagh and Ahmad ibn Idris al-Fasi. Ibn 'Ata' Allah in Lata'if al-Minan (1:84-98) states that there is consensus among the Sufis that al-Khiḍr is alive. In fact there are orders that claim origin with al-Khiḍr himself, or that al-Khiḍr was part of their chain
Silsilah
Silsila is an Arabic word meaning chain, often used in various senses of lineage. In particular, it may be translated as " order" or "genealogy". It is derived from the notion of apostolic succession.- Historical importance :...
, for example some of the Naqshbandiyya, the Muhammadiyyah, the Idrisiyyah, and the Sanusiyyah are tariqahs that had al-Khiḍr as one of the central figures connecting them to the spiritual outflow of the Prophet Muhammad.
In Sufi tradition, al-Khiḍr has come to be known as one of those who receive illumination direct from God without human mediation. He is the hidden initiator of those who walk the mystical path, like some of those from the Uwaisi
Uwaisi
Uwaisyaan refers to those Sufis who have gained the spiritual chain from another Sufi without physically meeting them in this world. Usually "Uwaisyan" are known as a school in Tasawwuf, and the word Uwaisi is its singular form.-Background:...
tariqa. Uwaisis are those who enter the mystical path without being initiated by a living master. Instead they begin their mystical journey either by following the guiding light of the teachings of the earlier masters or by being initiated by the mysterious prophet-saint al-Khiḍr.
Al-Khiḍr has had thus gained enormous reputation and popularity in the Sufi tradition due to his role of an initiator. Through this way come several Sufi orders which claim initiation through al-Khiḍr and consider him their master. Al-Khiḍr had thus come to symbolize access to the divine mystery (ghayb) itself. In the writings of Abd al-Karim al-Jili, al-Khiḍr rules over ‘the Men of the Unseen' (rijalu’l-ghayb)—the exalted saints and angels. Al-Khiḍr is also included among what in classical Sufism are called the abdāl (‘those who take turns’). In a divinely-instituted hierarchy of such saints, al-Khiḍr holds the rank of their spiritual head.
Sufis draw many analogies supporting natural theology
Natural theology
Natural theology is a branch of theology based on reason and ordinary experience. Thus it is distinguished from revealed theology which is based on scripture and religious experiences of various kinds; and also from transcendental theology, theology from a priori reasoning.Marcus Terentius Varro ...
from this Qur'anic passage, such as the need for earthquakes to act in contrast to earth's stability, disease to contrast good health, and countless other analogies. The question of accountability
Accountability
Accountability is a concept in ethics and governance with several meanings. It is often used synonymously with such concepts as responsibility, answerability, blameworthiness, liability, and other terms associated with the expectation of account-giving...
raised by some is answered through the fact that al-Khiḍr was acting as God's envoy and not according to his personal judgment.
The Sri Lankan Sufi Bawa Muhaiyaddeen
Bawa Muhaiyaddeen
Muhammad Raheem Bawa Muhaiyaddeen was a saintly Tamil-speaking teacher and Sufi mystic from the island of Sri Lanka who first came to the United States on October 11, 1971 and established the Bawa Muhaiyaddeen Fellowship in Philadelphia...
gives a unique account of al-Khiḍr. Al-Khiḍr was on a long search for God, until God, out of his mercy, sends the Archangel Gabriel
Gabriel
In Abrahamic religions, Gabriel is an Archangel who typically serves as a messenger to humans from God.He first appears in the Book of Daniel, delivering explanations of Daniel's visions. In the Gospel of Luke Gabriel foretells the births of both John the Baptist and of Jesus...
to guide him. Gabriel appears to al-Khiḍr as a wise human sage, and al-Khiḍr accepts him as his teacher. Gabriel teaches al-Khiḍr much in the same way as al-Khiḍr later teaches Moses in the Qur'an, by carrying out seemingly unjust actions. Al-Khiḍr repeatedely breaks his oath not to speak out against Gabriel's actions, and is still unaware that the human teacher is actually Gabriel. Gabriel then explains his actions, and reveals his true angelic form to al-Khiḍr. Al-Khiḍr recognises him as the Archangel Gabriel, and then Gabriel bestows a spiritual title upon al-Khiḍr, by calling him Hayat Nabi, the Eternal Life Prophet.
The French scholar of Sufism, Henry Corbin
Henry Corbin
Henry Corbin was a philosopher, theologian and professor of Islamic Studies at the Sorbonne in Paris, France.Corbin was born in Paris in April 1903. As a boy he revealed the profound sensitivity to music so evident in his work...
, interprets al-Khiḍr as the mysterious prophet, the eternal wanderer. The function of al-Khiḍr as a 'person-archetype' is to reveal each disciple to himself, to lead each disciple to his own theophany, because that theophany corresponds to his own 'inner heaven,' to the form of his own being, to his eternal individuality. Accordingly, Al-Khidr is Moses' spiritual guide, who initiates Moses into the divine sciences, and reveals to him the secret mystic truth.
In Ahmadiyya
AhmadiyyaAhmadiyya
Ahmadiyya is an Islamic religious revivalist movement founded in India near the end of the 19th century, originating with the life and teachings of Mirza Ghulam Ahmad , who claimed to have fulfilled the prophecies about the world reformer of the end times, who was to herald the Eschaton as...
Muslims identify al-Khidr to be the symbolic representation of the Islamic prophet Muhammad
Muhammad
Muhammad |ligature]] at U+FDF4 ;Arabic pronunciation varies regionally; the first vowel ranges from ~~; the second and the last vowel: ~~~. There are dialects which have no stress. In Egypt, it is pronounced not in religious contexts...
himself. Ahmadis believe that the Quranic passage of Moses’ encounter with the "Servant of God" is closely linked, contextually to the subject matter of surah Al Kahf in which his story or parable is cited. According to Ahmadi exegesis on al-Kahf, which draws upon external and internal, religious and historical evidence to show that Moses' journey towards, and his experience with the "servant of God" was not physical but by way of vision, similar to the Mi'raj (ascension) of Muhammad.
The righteous 'servant of God' otherwise known as al-Khiḍr is not believed to be a historical figure but rather a symbolic figure who signifies the person of Muhammad whom Moses had desired to see and whom he saw in this vision. Muhammad has been called the 'servant of God' in many places within the Qur'an and is believed to be the servant of God par excellence who has been called a mercy to the whole world; he is also believed to have been vouchsafed divine knowledge in a very large measure.
The place of the meeting of the two seas signifies the time when the Mosaic dispensation meets the Islamic dispensation, i.e. when the Mosaic dispensation will be superseded by the Islamic one.
The first action of "the servant of God" of making a hole in the boat is interpreted as signifying the commandments laid down by Muhammad which would, as it were make a hole in the boat, which in spiritual terms denotes worldly riches, i.e. he would see to it that wealth is fairly distributed and does not accumulate in the hands of a few. The "poor people" to whom the boat belonged represent the Muslims, and making a hole in it means that Islam would exhort its followers to spend in the way of God by way of Zakat
Zakat
Zakāt , one of the Five Pillars of Islam, is the giving of a fixed portion of one's wealth to charity, generally to the poor and needy.-History:Zakat, a practice initiated by Muhammed himself, has played an important role throughout Islamic history...
and charity that would seem to be a source of economic weakness, but in fact would be one of economic strength and prosperity.
The tyrant king who confiscates the boats were the Byzantine
Byzantine
Byzantine usually refers to the Roman Empire during the Middle Ages.Byzantine may also refer to:* A citizen of the Byzantine Empire, or native Greek during the Middle Ages...
and Persian Empires who would have seized Arabia had it not seemed to them a poor and barren land not worth conquering. Thus the Arabian land in which Muhammad was to appear, represented as the damaged boat had been safeguarded from being conquered or "taken by force".
The youth, is interpreted as ignorance, strength and wild impulses, thus the second action of the "servant of God", the killing of the youth signifies that the teachings of his religion would require its followers to bring about a veritable death over their carnal desires and passions. The source of these carnal desires, impulses and passions is the human body and soul combined, from which all moral qualities spring. Islamic theology holds that every human is born virtuous, thus because his parents have been called "believers", this means that the believers may be dragged into vice by the impulses represented as the "youth". Islam seeks to eradicate these impulses and leaves man with the soul and body combined to develop along beneficent lines to achieve the high purpose of human life.
Then Moses and the "servant of God" approach a town, ask its people for food and are refused to be accepted as guests. This signifies that both Moses and Muhammad would seek co-operation from Jews and Christians but it would be denied. The two orphan boys to whom the wall belonged are Moses and Jesus
Jesus
Jesus of Nazareth , commonly referred to as Jesus Christ or simply as Jesus or Christ, is the central figure of Christianity...
and their 'righteous' father is Abraham
Abraham
Abraham , whose birth name was Abram, is the eponym of the Abrahamic religions, among which are Judaism, Christianity and Islam...
. Their treasure was the true teaching bequeathed by them to their peoples, which was in danger of being lost due to the latter’s irreligiousness. Thus the third act of the 'servant of God' (Muhammad) of rebuilding the wall signifies that the treasure or true teachings were to be safeguarded in the Quran, so that they (the people of Moses and Jesus) may accept it after having awakened to a realization of the truth of the Quranic teachings.
Comparative mythology
Al-Khiḍr also figures in the Novel Alexander RomanceAlexander Romance
Alexander romance is any of several collections of legends concerning the mythical exploits of Alexander the Great. The earliest version is in Greek, dating to the 3rd century. Several late manuscripts attribute the work to Alexander's court historian Callisthenes, but the historical figure died...
as a servant of Alexander the Great. Al-Khidr and Alexander cross the Land of Darkness
Land of Darkness
The Land of Darkness was a mythical land supposedly enshrouded in perpetual darkness. It was usually said to be in Abkhazia and was officially known as Hanyson or Hamson , or simply the Forest of Abkhazia.The Land of Darkness enjoyed popularity in fictional medieval travel literature such as...
to find the Water of Life
Fountain of Youth
The Fountain of Youth is a legendary spring that reputedly restores the youth of anyone who drinks of its waters. Tales of such a fountain have been recounted across the world for thousands of years, appearing in writings by Herodotus, the Alexander romance, and the stories of Prester John...
. Alexander gets lost looking for the spring, but al-Khiḍr finds it and gains eternal life.
Some scholars suggest that al-Khiḍr is also represented in the Arthurian tale, Sir Gawain and the Green Knight
Sir Gawain and the Green Knight
Sir Gawain and the Green Knight is a late 14th-century Middle English alliterative romance outlining an adventure of Sir Gawain, a knight of King Arthur's Round Table. In the poem, Sir Gawain accepts a challenge from a mysterious warrior who is completely green, from his clothes and hair to his...
, as the Green Knight
Green Knight
The Green Knight is a character in the 14th-century Arthurian poem Sir Gawain and the Green Knight and the related work The Greene Knight. His true name is revealed to be Bercilak de Hautdesert in Sir Gawain, while The Greene Knight names him "Bredbeddle"...
. In the story, the Green Knight tempts the faith of Sir Gawain three times. The character of al-Khiḍr may have come into European literature through the mixing of cultures during the Crusades
Crusades
The Crusades were a series of religious wars, blessed by the Pope and the Catholic Church with the main goal of restoring Christian access to the holy places in and near Jerusalem...
.
It is also possible that the story derives from an Irish myth which predates the Crusades in which Cuchulainn
Cúchulainn
Cú Chulainn or Cúchulainn , and sometimes known in English as Cuhullin , is an Irish mythological hero who appears in the stories of the Ulster Cycle, as well as in Scottish and Manx folklore...
and two other heroes compete for the champion's portion at feasts; ultimately, Cuchulainn is the only one willing to let a giant—actually a king who has magically disguised himself—cut off his head, as per their agreement.
The story is also similar to one told by Rabbi Nissim ben Jacob
Nissim Ben Jacob
Nissim ben Jacob , was a rabbi best known today for his Talmudic commentary ha-Mafteach, by which title he is also known.-Biography:Rav Nissim studied at the Kairouan yeshiva, initially under his father - Jacob ben Nissim who...
in the eleventh century of a journey made by the prophet Elijah and Rabbi Joshua ben Levi
Joshua ben Levi
Joshua ben Levi or Yehoshua ben Levi was an amora who lived in the land of Israel of the first half of the third century. He headed the school of Lydda in the southern Land of Israel. He was an elder contemporary of Johanan bar Nappaha and Resh Lakish, who presided over the school in Tiberias...
. The first house where they stay the night belongs to a pious old couple who give the prophet and the rabbi the best of their food and beds. However, the couple's cow dies in the night. Elijah later explains that the Angel of Death came and he persuaded the angel to take the cow instead of the wife. The next house, as in the al-Khiḍr story, is that of a rich miser, and Elijah repairs his wall so that he will not, in having it repaired, find the treasure hidden under it.
See also
- MalamatiyyaMalamatiyyaThe Malāmatiyya or Malamatis are a Sufi group that was active in 8th-century Samanid Iran...
- Muslim views on the intercession of saints
- Saint George#Interfaith Shrine
- The Green ManGreen ManA Green Man is a sculpture, drawing, or other representation of a face surrounded by or made from leaves. Branches or vines may sprout from the nose, mouth, nostrils or other parts of the face and these shoots may bear flowers or fruit...
- MahisMahisMahis is a Jordanian town located in the Balqa Governorate north west from the governorate's capital citySalt, and 10 km west of Amman. Its population exceeds 14,000. Most of the population of Mahis descends from the Al-Abbadi tribe...
- JamkaranJamkaranJamkaran is a village in Qanavat Rural District, in the Central District of Qom County, Qom Province, Iran. At the 2006 census, its population was 8,368, in 1,747 families....