Was al-Khidr a Prophet?
Q. Was al-Khidr an angel, a Messenger, a Prophet or a wali (“saint”)?
Praise be to Allaah.
The from the general meaning of the Qur’aanic verses it appears that he was a Prophet.
Shaykh al-Shanqeeti (may Allaah have mercy on him) said in his commentary on the aayah (interpretation of the meaning)
“Then they found one of Our slaves, on whom We had bestowed mercy from Us, and whom We had taught knowledge from Us”
[al-Kahf 18:65]
“But it may be understood from some aayahs that the mercy mentioned here was the mercy of Prophethood, and that this knowledge which came from Allaah was the knowledge of revelation (wahy)… It is known that mercy and the bestowal of knowledge from Allaah is more general and comes in more ways than via Prophethood. The fact that something general exists does not necessarily imply that something more specific exists, as is well known. One of the indications that the mercy and knowledge with which Allaah blessed His slave al-Khidr came by way of Prophethood and revelation is the aayah (interpretation of the meaning):
“And I did them not of my own accord”[al-Kahf 18:82]
i.e., rather I did them by the command of Allaah, and the command of Allaah is only conveyed via wahy (revelation), because there is no way for the commands and prohibitions of Allaah to be known except through revelation from Allaah, especially with regard to the killing of an apparently innocent soul and damaging a ship by making a hole in it, because committing acts of aggression against people’s lives and wealth can only be validated via revelation from Allaah. Allaah has restricted the method of warning to revelation as He says (interpretation of the meaning):
“Say (O Muhammad): “I warn you only by the Revelation”[al-Anbiya’ 21:45]
the word innama (translated here as “only”) implies limitation or restriction.
Adwaa’ al-Bayaan, 4/172, 173
And he said:
From all of this we know that al-Khidr’s killing the boy and making a hole in the ship, and his saying,
“And I did them not of my own accord”
[al-Kahf 18:82 – interpretation of the meaning]]
clearly indicate that he was a Prophet. Al-Fakhr al-Raazi, in his tafseer, attributed the view that he was a Prophet to many scholars. Another factor that may indicate that he was a Prophet is the fact that Moosa (peace be upon him) humbled himself before him and said (interpretation of the meaning):
“May I follow you so that you teach me something of that knowledge (guidance and true path) which you have been taught (by Allaah)?”[al-Kahf 18:66]
“If Allaah wills, you will find me patient, and I will not disobey you in aught”[al-Kahf 18:69]
even though al-Khidr said to him (interpretation of the meaning):
“And how can you have patience about a thing which you know not?” [al-Kahf 18:68]
Adwaa’ al-Bayaan, 3/326.
Islam Q&A
Sheikh Muhammed Salih Al-Munajjid
Sheikh Muhammed Salih Al-Munajjid
Was al-Khidr a Prophet?
Reviewed by Al Quran
on
December 13, 2017
Rating: 5
Reviewed by Al Quran
on
December 13, 2017
Rating: 5
ReplyDeleteIn Sura 18, ayat (verses) 65–82 Al Kahf, Moses meets the Servant of God, referred in the Quran as "one of our slaves whom We had granted mercy from Us and whom We had taught knowledge from Ourselves".[22] Muslim scholars identify him as Nabi Khadra, although he is not explicitly named in the Quran and there is no reference to him being immortal or being especially associated with esoteric knowledge or fertility.[23] These associations come in later scholarship on al-Khiḍr.[24]
The Quran states that they meet at the junction of the two seas (which can be a river-tributary) and Moses asks for permission to accompany the Servant of God so Moses can learn "right knowledge of what [he has] been taught".[25] The Servant 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?"[26] Moses promises to be patient and obey him unquestioningly, and they set out together. After they board a ship, the Servant of God damages the vessel. Forgetting his oath, Moses says, "Have you made a hole in it to drown its inmates? Certainly you have done a grievous thing." The Servant 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, the Servant of God kills a young man. Moses again cries out in astonishment and dismay, and again the Servant reminds Moses of his warning, and Moses promises that he will not violate his oath again, and that if he does he will excuse himself from the Servant's presence. They then proceed to a town where they are denied hospitality. This time, instead of harming anyone or anything, the Servant of God restores a decrepit wall in the village. Yet again Moses is amazed and violates his oath for the third and last time, asking why the Servant did not at least exact "some recompense for it."
The Servant of God 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 are 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, the Servant explained that underneath the wall was a treasure belonging to two helpless orphans whose father was a righteous man. As God's envoy, the Servant 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 be older and stronger and will take the treasure that belongs to them."