A detailed review of various facts related to Syed Na Khizrؑ

Sayyid Khidrؑ

Allah Almighty has narrated a very interesting and instructive incident of Sayyidna Musa and Sayyidna Khidrؑ in the Holy Quran. Some details of this incident are also found in the blessed Ahadith. Apart from this one incident, no further details about Khidrؑ have reached us, but many strange and unusual things about him are well known among people. In the following lines, we will shed light on these matters.

The Incident of Khidr and Musaؑ:

Allah Almighty says:

وَإِذْ قَالَ مُوسَى لِفَتٰهُ لَا ابْرَحُ حَتَّى ابْلُغَ مَجْمَعَ الْبَحْرَيْنِ أَوْ أَمْضِيَ حقبان الخ

“And when Musa said to his young companion:

I will continue walking until we reach the junction of the two seas or continue walking for a long time. Then when they reached the junction of the two seas, they forgot their fish, so it took its way into the sea like a tunnel. Then when they both passed on, Musa said to his young companion:

Bring us our breakfast; indeed, we have suffered fatigue from this journey.” He said:

Did you see that when we stopped near the rock, indeed I forgot the fish, and it was Satan who made me forget to mention it to you, and it had made its way in a strange manner in the river. He (Moses, peace be upon him) said:

This was the place we were searching for. Then both of them retraced their footsteps. There they found one of Our servants to whom We had granted mercy from Us and had taught him knowledge from Our presence. Moses said to him:

May I follow you on the condition that you teach me some of the good things you have been taught? He said:

Indeed, you will never be able to have patience with me. And how can you have patience for something you do not fully comprehend? He (Moses) said:

You will surely find me patient ان شاء اللہ and I will not disobey you in any matter. He (Khidr) said:

So if you want to follow me, do not question me about anything until I myself mention it to you. Then they both set out, until when they boarded a boat, he (Khidr) made a hole in it. Musa said:

Have you made a hole in it to drown its passengers? Indeed, you have done a very dangerous thing. He said:

Did I not tell you that you would never be able to be patient with me? Musa said:

Do not hold me accountable for what I forgot, and do not put me in difficulty regarding my matter. Then they both set out, until they met a boy whom he (Khidr) killed. Musa said:

Have you killed an innocent soul without any just cause? Indeed, you have done a very disliked deed. He (Khidr) said:

Did I not tell you that you would never be able to have patience with me? He (Moses) said:

If I ask you about anything after this, do not keep me along with you. Surely, you have already excused yourself from my side. Then they both set out until they came to the people of a town. They asked its inhabitants for food, but they refused to entertain them. Then they saw a wall in that town which was about to collapse, so he (Khidr) straightened it. He (Moses) said:

If you wished, you could have certainly taken some wages for it. He (Khidr) said:

This is the separation between me and you; I will soon inform you of the reality of those matters which you could not bear. As for the boat, it belonged to a few poor men who worked on the river, and before them was a king who forcibly seized every boat, so I wished to make him defective. And as for the boy, his parents were believers. We feared that he would lead them into rebellion and disbelief. So we wished that their Lord would grant them a better replacement in purity and closer in affection. And as for the wall, it belonged to two orphan boys in the city, and beneath it was their treasure. Their father was a righteous man, so your Lord wished that they would reach maturity and, by the mercy of your Lord, retrieve their treasure. And I did not do this by my own opinion. This was the reality of those matters which you could not bear.

Imam Saeed bin Jubair (RA) says that I asked Sayyiduna Ibn Abbas (RA) about the opinion of Nauf Bukali that the Musa (Moses) of Banu Israel was not the one who was contemporary with Khidr (AS). Ibn Abbas (RA) said:

The enemy of Allah has lied. I heard Abi bin Ka’b (RA) say that he heard the Messenger of Allah (ﷺ) say:

“One day Musa (AS) stood to deliver a sermon among Banu Israel, and he was asked: Who is the most knowledgeable among the people? He said: I am the most knowledgeable.”

The Prophet (ﷺ) said:

Allah Almighty rebuked them because they did not attribute the knowledge (which actually belongs to Allah) back to Allah Almighty. Then Allah revealed to them that among My servants there is one at the junction of the two seas (the meeting place of two waters) who has more knowledge than you. Hazrat Musa (AS) said:

My Lord! What is the way for me to meet them? It was said to him:

Put a fish in a bag; wherever you lose the fish, it will be there. He (Prophet Musa, peace be upon him) set out, and with him was his companion (servant), who was Yusha bin Nun, peace be upon him. Prophet Musa, peace be upon him, took a fish in the bag, and he and his young companion set out until they reached a rock. Both Musa, peace be upon him, and his young companion fell asleep. Meanwhile, the fish struggled inside the bag, came out of the bag, and fell into the sea. (Prophet Musa, peace be upon him, did not realize this; only the young companion saw it.) Allah Almighty stopped the flow of water for the fish, so that the water became like a niche for the fish, and inside it was a tunnel-like path for the fish. This was astonishing for both Prophet Musa, peace be upon him, and his young companion. They continued their journey through the remaining part of the day and night. Prophet Musa’s companion forgot to tell him about the fish. When Musa, peace be upon him, woke up in the morning, he said to his young companion:

Serve our midday meal, we are very tired from this journey.

The Prophet ﷺ said:

They were not tired before moving forward from the place they were commanded to stop. The young man said:

You saw, when we stopped by the rock, I forgot the fish there, and Satan also made me forget to mention it to you, and the strange thing is that the fish found its way in the water. Prophet Musa (Moses) said:

This is exactly what we were looking for, then both of them returned following their footprints. They were walking while looking at their footprints when they reached the rock, and Musa (Moses) saw a man wrapped in cloth around him. Musa (Moses) greeted him, and he said:

Where did this greeting come from in this land? He said:

I am Musa (Moses). He asked:

Musa of Bani Israel? He said:

Yes. He said:

You are in the knowledge of Allah from that knowledge which Allah has taught you; I do not know it, and I am in the knowledge of Allah from that which He has taught me, which you do not know. Musa (Moses) said to them:

Shall I follow you so that you teach me the knowledge of guidance that has been taught to you? They said:

You will never be able to have patience with me, and how can you have patience about something you have no knowledge of? (Musa) said:

You ان شاء اللہ will find me patient, and I will not disobey any of your commands. Khidr said to him:

If you follow me, do not ask me about anything until I myself mention it to you. Musa said:

Alright. Khidr and Musa (peace be upon him) set out along the shore of the sea. A boat passed near them. They spoke to the people on the boat, asking them to take both of them aboard. They recognized Khidr (peace be upon him) and took both of them on the boat without charging any fare. Khidr (peace be upon him) turned towards one of the planks of the boat and removed it. Musa (peace be upon him) said to him:

These people have taken us on the boat without any fare, and you have turned towards their boat and broken it so that you might drown its passengers. You have done a very strange thing. Khidr said:

I told you that you would not be able to have patience with me! He (Musa) said:

Do not hold me accountable for my forgetfulness and do not treat me harshly because of this action of mine. Then both of them got out of the boat, and as they were walking towards the shore, suddenly a boy was playing with other boys. Khidr (علیہ السلام) caught him by the head and separated him from his body with his hand and killed the boy. Upon this, Musa (علیہ السلام) said to him:

You have killed an innocent life without any right of retaliation. You have done a very bad deed. He said:

Did I not tell you that you would never be able to have patience with me?

The Prophet (ﷺ) said:

This matter was even more severe than the first. He (Musa) said:

If after this I ask you about something else, then do not keep me with you; you have already excused yourself on my behalf. Then both of them set off again, until they reached the people of a village. Both asked the villagers for food, but these people refused to host them as guests. Then both saw a wall that was about to collapse, meaning it was leaning. Khidr (علیہ السلام) gestured with his hand and straightened it. Musa (علیہ السلام) said to him:

“These are the kind of people who, when we came to them, did not host us as guests, nor did they feed us. If you wished, you could have taken a wage for this work.” He said:

“This is the time of separation between me and you. I will now tell you the reality of the things you could not be patient with.”

The Messenger of Allah ﷺ said:

“May Allah have mercy on Musa (Moses)! I wish he had been patient until more of his words were narrated before us.”

And the Messenger of Allah ﷺ said:

“The first matter was due to forgetfulness on the part of Musa (Moses).”

He said:

“A bird (flying) came and sat on the edge of the boat, then it dipped its beak into the sea, so Khidr said to him:

The difference between my knowledge and your knowledge in Allah’s knowledge (of the unseen) is no greater than the difference this bird made in the sea water.”

Pronunciation of the word Khidr:

The word Khidr is with a fatha on the letter Kha and a kasra on the letter Dad (Khidr). It is also correct with a kasra on Kha and a sukoon on Dad (Khidr). Both with and without the definite article Al are correct.

Name and reason for the naming:

It is narrated from Sayyidina Abu Hurairah (RA) that the Prophet ﷺ said:

((إِنَّمَا سُمِّيَ الخَضِرَ کہ لأَنَّهُ جَلَسَ عَلَى فَرْوَةٍ بَيْضَاءَ فَإِذَا هِيَ تَهْتَرُّ مِنْ خَلْفِهِ خَضْرَاءَ))

“The reason his name was given as Khidr is that once he sat on dry land, and after he got up, that land became green and lush.”

From this hadith, it is understood that Khidr’s original name was something else. Khidr was his title. This is also the opinion of the majority of scholars.

Regarding the original name, historians have various opinions, among which the most well-known is “Biliya ibn Malkan.”

Was Khidr a human or an angel?

Some scholars believe that Khidr was an angel.

But the correct and prevailing view is that he was a human, not an angel. Because angels are a different species and creation from humans.

❀ In Sahih al-Bukhari, in the narration related to the incident of Musa (Moses) and Khidr, it is narrated that a questioner asked Musa:

أَيُّ النَّاسِ أَعْلَمُ?

“Who is the greatest scholar among the people?”

So Musa (Moses) said that I am the greatest scholar. Upon this, Allah Almighty reprimanded him because he did not attribute knowledge to Allah Almighty. Accordingly, Allah Almighty sent revelation to him that:

((إِنَّ عَبْدًا مِنْ عِبَادِي بِمَجْمَعِ الْبَحْرَيْنِ هُوَ أَعْلَمُ مِنكَ))

“Indeed, at the junction of two seas, there is a servant among My servants who is a greater scholar than you.”

Consider that the question of the seeker was not about who is the greatest scholar among all creation, but rather he inquired about the greatest scholar among people and humans, to which Allah Almighty informed about Khidr (Al-Khidr).

❀ The story of Musa and Khidr is mentioned in the Holy Quran:

((حَتَّى إِذَا آتَيَا أَهْلَ قَرْيَةِ إِسْتَطْعَمَا أَهْلَهَا فَأَبَوْا أَنْ يُضَيّفُوهُمَا))

“Until, when they reached the people of a town, they asked its people for food, but they refused to offer hospitality to them.”

And in the Hadith it is mentioned:

(( حَتَّى إِذَا أَتَيَا أَهْلَ قَرْيَةٍ لِتَامًا فَطَافَا فِي الْمَجَالِسِ فَاسْتَطْعَمَا أَهْلَهَا، فَأَبُوا أَنْ يُضَيفُوهُمَا ))

“Until when they both came to a town, they wandered through several gatherings and asked the inhabitants for food, but they refused to host them.”

If Khidr (peace be upon him) were an angel, then what need would he have to ask for food? Angels do not require food or drink. As in the story of Ibrahim (peace be upon him), when angels came to him in human form, he immediately placed a roasted calf before them to eat, but the angels did not eat at all, nor did they even reach out their hands.

Khidr’s asking for food along with Musa (peace be upon him) is also evidence that he was human, not an angel.

❀ It is narrated in the story of Khidr and Musa (peace be upon them) that when Musa (peace be upon him) returned to the confluence of two rivers,

(( إِذَا رَجُلٌ مُسَجِّى بِثَوب ))

“Suddenly there was a man wrapped in a cloth there.”

Here, in the hadith, the word “رَجُلٌ” (man) is clearly used for Khidr (عليه السلام), and this word is used only for a human being unless there is some indication otherwise, which is not present here. Nowhere in the Qur’an or authentic hadiths is it explicitly stated that Khidr (عليه السلام) was an angel.

❀ The majority of scholars also hold the view that Khidr (عليه السلام) was a human being. Accordingly, Imam Abu Abdullah Muhammad bin Ahmad Al-Qurtubi (d. 671 AH) states:

“وقيل : كان ملكا أمر الله موسى أن ياخذ عنه مماحمله من علم الباطن ، والأول الصحيح، والله أعلم”

It has also been said that he was an angel, and Allah Almighty commanded Musa (عليه السلام) to acquire the inner knowledge that he possessed. But the first opinion (that he was a human) is the correct one.

واللہ اعلم.

Allama Abu Zakariya Yahya bin Sharaf Al-Nawawi (d. 676 AH) states:

“وحــــــــکــــي الماوردي في تفسيره ثلاثة أقوال أحدهما نبي، والثاني ولي، والثالث أنه من الملائكة وهذا غریب باطل”

And Al-Mawardi mentioned three opinions in his tafsir:

One of them is that he was a prophet. The second is that he was a wali (saint), and the third is that he was among the angels, and this (that he was among the angels) is a strange and false opinion.

Imam Imad ad-Din Abu al-Fida Ismail ibn Umar ibn Kathir al-Dimashqi (d. 774 AH) says:

“وأما كونه ملكا من الملائكة فقول غريب جدا”

And as for the matter that he was an angel among the angels, this statement is extremely strange and bizarre.

Allama Abu al-Fadl Mahmood al-Alusi (d. 1270 AH) writes:

“وقيل : مـــــلك مــــــن الملائكة وهو قول غريب باطل كما في شرح مسلم”

And it has been said that he was an angel among the angels, and this statement is strange and false.

Moreover, scholars and historians have narrated the lineage of Khidr (peace be upon him), and the majority have called him a prophet, which is also evidence that he was a human being, not an angel.

Was Khidr (peace be upon him) a Prophet or a Wali?

There is also a difference of opinion on whether Khidr (peace be upon him) was a prophet or a wali (saint).

Imam Abu Muhammad Husayn ibn Mas’ud al-Baghawi (d. 516 AH) says:

“ولم یکن الخضر نبيا عند أكثر أهل العلم”

And according to most scholars, Khidr (peace be upon him) was not a prophet.

However, Imam al-Baghawi’s statement is subject to scrutiny because the majority consider Khidr (peace be upon him) to be a prophet, and this is the stronger opinion. Now consider some of its evidences:

➊ Al-Khidr (عليه السلام) said:

(( وَمَا فَعَلْتُهُ عَنْ أَمْرِى ))

“And I did not do it of my own accord.”

This is evidence that Al-Khidr (عليه السلام) was a prophet because no saint is permitted by Allah to kill the worst of the wicked based on inspiration, as Satan could interfere in such inspiration.

Qadi Abu Muhammad Abdul Haq Ibn Atiyyah Al-Andalusi (d. 541 AH) says:

“وَمَا فَعَلْتُه عَنْ أَمْرِى يقتضي أن الخضر نبي”

“And I did not do it of my own accord.”

This implies that Al-Khidr (عليه السلام) was a prophet.

Exactly the same statement was made by Imam Al-Qurtubi as well.

Hafiz Abu al-Fadl Ahmad bin Ali Ibn Hajar Al-Asqalani (d. 852 AH) says:

“وهذا ظاهره أنه فعله بأمر الله و الأصل عدم الواسطة، ويحتمل أن يكون بواسطة نبي آخر لم يذكر وهو بعيد ولاسبيل إلى القول بأنه إلهام لأن ذلك لا يكون من غير النبي و حيا حتى يعمل به من قتل النفس وتعريض الأنفس للغرق، فإن قلنا: أنه نبي بلا إنكار ذلك”

This indicates that all these actions were done by them by the command of Allah Almighty, and the reality is that they were direct. It is possible that they were through another prophet who has not been mentioned, but this is unlikely. And for a person to say that all these actions were done through inspiration is a statement that cannot be accepted because revelation does not come to a non-prophet to commit such significant acts as unjustly killing a soul and causing people to be near drowning. If we say that he was a prophet, then this cannot be denied.

➋ The command of Allah Almighty is:

(فَوَجَدَا عَبْدًا مِّنْ عِبَادِنَاۤ اٰتَیْنٰهُ رَحْمَةً مِّنْ عِنْدِنَا وَ عَلَّمْنٰهُ مِنْ لَّدُنَّا عِلْمًا)

So they found among Our servants a servant to whom We had given mercy from Us and had taught him knowledge from Our presence. In this verse, mercy refers to prophethood. In the Holy Quran, in many places, “رحمة من ربك” is taken to mean prophethood, as it is said in one place:

وَقَالُوا لَوْ لَا نُزِّلَ هَذَا الْقُرْآنُ عَلَى رَجُلٍ مِنَ الْقَرْيَتَيْنِ عَظِيمٍ أَهُم يَقْسِمُونَ رَحْمَتَ رَبَّكَ

And they said:

“Why was this Qur’an not sent down upon a great man from one of the two cities? Do they distribute the mercy (prophethood) of your Lord?”

امام ابن عطیہ، واحدی ، قرطبی اور ابو حیان الاندلسی also states that in this verse, mercy refers to prophethood.

3. Khidr (peace be upon him) said:

(وَكَانَ أَبُوهُمَا صَالِحًا فَأَرَادَ رَبُّكَ أَنْ يَبْلُغَا أَشُدَّهُمَا وَيَسْتَخْرِجَا كَنزَهُمَا رَحْمَةً مِّنْ رَّبِّكَ)

’’Their father was a righteous man, so your Lord willed that they reach their youth and, by the mercy of your Lord, take out their treasure.“ Imam Abu al-Fida Ismail ibn Kathir says:

’’ وقوله: رَحْمَةً مِّنْ رَّبِّكَ دليل على أنه كان نبيا وأنه ما فعل شيئاً من تلقاء نفسه بل بأمر ربه فهو نبي “

By the mercy of your Lord, this is evidence that he was a prophet and he did nothing on his own but acted only by the command of his Lord; therefore, he was a prophet.

➍ Musa (Moses) said to Khidr:

(هَلْ اَتَّبِعُكَ عَلٰۤى اَنْ تُعَلِّمَنِ مِمَّا عُلِّمْتَ رُشْدًا قَالَ اِنَّكَ لَنْ تَسْتَطِیْعَ مَعِیَ صَبْرًا وَ كَیْفَ تَصْبِرُ عَلٰى مَا لَمْ تُحِطْ بِهٖ خُبْرًا قَالَ سَتَجِدُنِىٓ إِن شَآءَ ٱللَّهُ صَابِرًا وَلَآ أَعْصِى لَكَ أَمْرًاقَالَ فَاِنِ اتَّبَعْتَنِیْ فَلَا تَسْــٴَـلْنِیْ عَنْ شَیْءٍ حَتّٰۤى اُحْدِثَ لَكَ مِنْهُ ذِكْرًا)

“May I follow you on the condition that you teach me some of the good knowledge that you have been taught?” He said:

“Indeed, you will never be able to have patience with me. And how can you have patience about something you do not comprehend fully?” He said:

“You will find me, ان شاء اللہ, patient, and I will not disobey you in any matter.” He said:

So if you want to walk with me, do not ask me about anything until I myself mention it to you.”

From this conversation between Musa (Moses) and Khidr, it is also evident that Khidr was a prophet of Allah. Accordingly, Imam Ibn Kathir states:

“فلو كان وليــا وليــس بــنبـي لـم يخاطبه موسى بهذه المخاطبة ، ولم يردّ على موسى هذا الرد، بل موسى إنما سأل صحبته لينال ما عنده من العلم الذي اختصه الله به دونه فلوكان غير نبي لم يكن معصوماً ولم تكن لموسى، وهو نبي عظيم ورسول كريم واجــب الـعـصـمة – كبير رغبة ولا عظيم طلبة في علم ولي غير واجــب الــعـصـمة، ولما عزم على الذهاب إليه والتفتيش عليه ولو أنه يمضي حقبا من الزمان قيل ثمانين سنة ، ثم لما اجتمع به تواضع له وعظمه واتبعه في صورة مستفيد منه ، دل على أنه نبي مثله، يوحى إليه كما يوحى إليه، وقد خُصّ من العلوم اللدنية والأسرار النبوية بما لم يُطلع الله عليه موسى الكليم نبي بني إسرائيل الكريم”

“So if he (Khidr) were a wali (saint) and not a prophet, Musa (Moses) would not have addressed him in that manner, nor would he have responded to Musa in that way. Rather, Musa requested to remain in his company in order to acquire the special knowledge given by Allah, which Musa himself did not possess. So if he were not a prophet, he would not have been infallible from error, and Musa, being a great prophet of high rank, honored and protected from sins, would not have desired to follow a wali who was not infallible from error and to seek knowledge from him. Nor would he have gone to him or resolved to learn about his circumstances. Yet the reality is that he had resolved to continue the journey for a long time, and it is said that this was meant in the same year. Then when he (Musa) met him, he showed humility and modesty before him, honored and respected him, and followed him as a student. All these matters indicate that he (Khidr) was also a prophet like you. Revelation was sent to him in the same manner as it was sent to you. He was specially endowed with divine knowledge and the secrets of prophethood, which Allah had not informed the honored prophet of Bani Israel, Musa Kalim, about.”

➎ The story mentioned about Khidr (عليه السلام) states that he killed a boy. This is also evidence that he was a prophet. Imam Ibn Kathir (رحمه الله) says:

” أن الــخـضـر أقدم على قتل ذلك الغلام ، وما ذاك إلا للوحي إليه من الملك العلام، وهذا دلیل مستقل على نبوته وبرهان ظاهر على عصمته، لأن الولي لا يجوز له الإقدام على قتل النفوس بمجرد ما يلقى في خلده لأن خاطره ليس بواجب العصمة، إذ يجوز عليه الخطأ بالاتفاق، ولما أقدم الخضر على قتل ذلك الغلام الذي لم يبلغ الحلم علما منه أنه إذا بلغ يكفر ويحمل أبويه على الكفر لشدة مجتهما له فيتابعانه عليه ، ففي قتله مصلحة عظيمة تربو على بقاء مهجته ، صيانة لأبويه عن الوقوع في الكفر وعقوبته دل ذلك على نبوته وأنه مؤيد من الله بعصمتہ“

And when Khidr (peace be upon him) killed that boy, it could only have been through revelation from Allah, the Sovereign, the All-Knowing, and this is a permanent proof of his prophethood and a clear evidence of his infallibility, because it is not permissible for a wali (saint) to take the life of a soul merely based on a thought arising in his heart. This is because his thought is not free from error. At most, he may err, but Khidr (peace be upon him) killed this minor boy knowing that if he grew up, he would commit disbelief and compel his parents to disbelief, and due to their intense love for him, they would obey him. This great wisdom was known only to Khidr (peace be upon him), that in order to save the boy’s parents from disbelief and the punishment of disbelief, it was better to kill the boy rather than keep him alive. So this matter indicates his prophethood and the confirmation of his infallibility from Allah Almighty.

➏ It is in the hadith that Allah Almighty said to Musa (Moses) ﷺ:

((إن عبدا من عبادي بمجمع البحرين هو أعلم منك))

“Indeed, at the confluence of two seas, there is a servant among My servants who is more knowledgeable than you.”

From this, it is also understood that Khidr ﷺ was a prophet. Accordingly, Hafiz Ibn Hajar states:

“و أيـــضــــا فكيف يكون غير النبي أعلم من النبي؟ وقد أخبر النبيﷺ في الحديث الصحيح إن الله قال لموسى: ’’بل عبدنا خضر“ وأيضا فكيف يكون النبي تابعا لغير نبي?”

“And how can it be that a non-prophet is more knowledgeable than a prophet? In an authentic hadith of the Prophet ﷺ, Allah said to Musa:

‘Rather, Our servant Khidr’ — and how can it be that a prophet is subordinate to a non-prophet?”

➐ The majority of scholars also say that Khidr ﷺ was a prophet. Imam Ibn Atiyyah states:

“والخضر نبي عند الجمهور”

“And according to the majority, Khidr is a prophet.”

Imam Qurtubi (may Allah have mercy on him) states:

“و الخضر نبي عند الجمهور ، وقيل : هو عبدصالح غير نبي، والآية تشهد بنبوته لأن بواطن أفعاله لاتكون إلا بوحي و أيضا فإن الإنسان لا يتعلم ولا يتبع إلا من فوقه، وليس يجوز أن يكون فوق النبي من ليس بنبي ، وقيل : كان ملكا أمر الله موسى أن ياخذ عنه مما حمله من علم الباطن، والأول الصحيح- والله أعلم”

And according to the majority, Khidr (peace be upon him) was a prophet. It is also said that he was a pious servant, not a prophet, but the verse testifies to his prophethood because the secrets of his actions can only be known through revelation, and also because a person learns from and follows only someone who has a higher rank than himself, and it is not permissible for someone who is not a prophet to have a higher rank than a prophet. It is also said that he was an angel. Allah Almighty commanded Musa (Moses) to acquire the inner knowledge that Khidr possessed, but the first opinion is correct.

واللہ اعلم ۔

Imam Abu Hayyan al-Andalusi (may Allah have mercy on him) says:

“و الـجـمـهـور عـلـى أن الخضر نبي وكان علمه معرفة بواطن قد أوحيت إليه وعلم موسى الأحكام والفتيا بالظاهر”

The majority agree that Khidr was a prophet whose knowledge was of the inner realities, which was revealed to him, while Musa’s knowledge was of the apparent rulings and legal judgments.

Muhammad ibn Ahmad al-Khatib al-Sharbini (d. 977 AH) writes:

“وكــونــه نبيا هو قول الجمهور”

And their being a prophet is the opinion of the majority.

Qazi Muhammad bin Ali al-Shawkani (d. 1250 AH) writes:

’’وقد ذهب الجمهور إلى أن الخضر كان نبيا‘‘

And the majority have inclined towards the view that Khidr was a prophet.

It is clear that Khidr (peace be upon him) was a prophet; this is the opinion of the majority of scholars and it is the strongest view.

The scholar of the Barelvi school of thought, Allama Ghulam Rasool Saeedi Sahib writes:

According to the majority, Khidr (علیہ السلام) is a prophet, and this is correct because this story contains evidence of his prophethood. This is also the opinion of Hazrat Ibn Abbas (رضی اللہ عنہ). One opinion is that he was a wali (saint), and this is narrated from Hazrat Ali that he was a righteous man. Another opinion is that he was an angel, which is a very strange view. According to the author, the opinion that he was a wali is against research because if he were a wali, he would have received divine inspiration (ilham), and ilham is speculative. He killed a boy without any Shariah evidence, and it is not permissible to kill anyone based on speculative evidence. Also, if he were a wali, a prophet is superior to a wali, and it is not appropriate for the superior to seek knowledge from the inferior.

As for the opinion that he was an angel (which Syed Maududi also stated), it is completely rejected because the Quran mentions that both Hazrat Musa and Hazrat Khidr asked the people of the town for food, whereas angels do not eat food.

(Note: The statement of Sayyiduna Ibn Abbas رضي الله عنه and Sayyiduna Ali رضي الله عنه is not established)

The scholar of the Deoband school of thought, Mufti Muhammad Shafi Sahib, writes:

The summary is that according to the majority of the Ummah, Hazrat Khidr عليه السلام was also a prophet and messenger, but he was entrusted with some cosmic services by Allah, and he was given that knowledge, which Hazrat Musa عليه السلام was not informed of.

Hafiz Ibn Hajar al-Asqalani states:

” وكان بعض أكابر العلماء يقول : أول عقد يحل من الزندقة اعتقاد كون الخضر نبيا ، لأن الزنادقة يتذرّعون بكونه غير نبي إلى أن الولى أفضل من النبي كما قال قائلهم : مقام النبوة في برزخ: فويق الرسول ودون الولي ”

Some senior scholars used to say that believing in the prophethood of Khidr عليه السلام solves the primary knot of the heretics because heretics think that Khidr عليه السلام was not a prophet since, in their view, a wali (saint) is superior to a prophet. Some among them even said:

The rank of prophethood is in the middle, somewhat higher than a messenger and lower than a wali.

Is Khidr عليه السلام alive?

There is also severe disagreement on whether Khidr عليه السلام is alive or has passed away. Imam Abu Zakariya al-Nawawi states:

” واختلفوا في حياة الخضر ونبوته ، فقال الأكثرون من العلماء : هو حي موجود بين أظهرنا، وذلك متفق عليه عند الصوفية وأهل الصلاح والمعرفة، وحكاياتهم في رؤيته والإجتماع به والأخذ عنه، وسؤاله وجوابه، ووجوده في المواضع الشريفة ومواطن الخير أكثر من أن تحصر ، وأشهر من أن تذكر ، قال الشيخ أبو عمرو بن الصلاح في فتاويه : هو حي عند جماهير العلماء والــصــالــحـيـن والــعــامة معهم في ذلك ، قال : وإنما شذبإنكاره بعض المحدثین ۔ ”

There is a difference of opinion regarding the life and prophethood of Khidr (عليه السلام). Most scholars say that he is alive and present among us, and this view is unanimously accepted by Sufis, pious people, and mystics. There are so many narrations about seeing Khidr, sitting with him, acquiring knowledge from him, questioning and answering with him, and his presence at sacred places that it is difficult to encompass them all, and they are more famous than mentioning them. Sheikh Abu Amr ibn al-Salah said in his fatwas that according to the majority of scholars and pious people, he is alive, and ordinary Muslims also agree with them on this issue. He (Abu Amr) also said that only some hadith scholars have deviated and denied this.

On the contrary, Imam Abu Hayyan al-Andalusi claims:

“والـجـمـهـور عــلـى أنـه مات، وقال شرف الدين أبو عبدالله محمد بن أبي الفضل المرسي : أما با خضر موسى بن عمران، فليس بحي لأنه لو كان حيا للزمه المجيئ إلى النبي صلى الله عليه وسلم والإيمان به و اتباعه”

And the majority are of the opinion that he has passed away, and Sharaf al-Din Abu Abdullah ibn Abi al-Fadl al-Mursi (a precise hadith scholar and exegete) said:

As for Musa bin Imran’s Khidr, he is not alive, because if he were alive, it would have been necessary for him to be present in the service of the Prophet ﷺ, to believe in him, and to follow him.

This latter position is supported by evidence and is closer to the truth.

Shaykh al-Islam Ibn Taymiyyah (d. 728 AH) says:

“والــصـــواب الــذي عــليـــه المحققون أنه ميت و أنه لم يدرك الإسلام ولو كان موجودا في زمن النبي لوجب عليه أن يؤمن به ويجاهد معه كما أوجب الله ذلك علیہ و علی غیرہ”

And the correct position, according to the scholars, is that he has indeed passed away and did not live during the time of Islam. And if he had been present during the time of the Prophet ﷺ, it would have been obligatory upon him to believe in the Prophet ﷺ and to strive in jihad alongside him, just as this was obligatory upon the Prophet ﷺ and other people.

The commentator of Abu Dawood, Allama Muhammad Shams al-Haq Azeemabadi (d. 1329 AH), says:

“قلت : ما قاله النووي من أن حياة الخضر قول الجمهور ليس بصحيح، وقد رد عليه الحافظ ابن حجر في الإصابة فقال : اعتنى بعض المتأخرين الثلاث بجمع الحكايات الماثورة عن الصالحين وغيرهم ممن بعد الـ مائة فما بلغت العشرين مع ما في أسانيد بعضها من يضعف لكثرة أغلاطه أو إيهامه بالكذب كأبي عبدالرحمن السلمي وأبي الحسن بن جہضم۔”

I say that what An-Nawawi mentioned about the life of Khidr (علیہ السلام) being the consensus opinion is not entirely correct. Hafiz Ibn Hajar (رحمہ اللہ) refuted this in “الإصابة” where he said:

After the years 300 and 320 AH, some later pious scholars engaged in collecting narrations about Khidr (علیہ السلام), despite the fact that some of the narrators in their chains were considered weak due to frequent mistakes or being accused of lying, such as Abu Abdur-Rahman As-Sulami and Abu Al-Hasan bin Jahdam.

Allama Mahmood Al-Alusi writes:

“فذهب جمع إلى أنه ليس بحي اليوم”

And the majority have inclined towards the view that he (Khidr) is not alive today.

❀ Evidence Regarding the Death of Khidr (علیہ السلام):

➊ The command of Allah Almighty is:

(وَمَا جَعَلْنَا لِبَشَرِ مِنْ قَبْلِكَ الْخُلْدَ)

“And We do not grant permanence to any human being before you.”

If Khidr (علیہ السلام) does not die, then immortality (eternity) will be established for him. Khidr (علیہ السلام) was also a human being, therefore he is included in the generality of this verse. Without a correct proof, it is not permissible to specify him otherwise. The original ruling is non-existence (death) unless there is evidence to the contrary.

And there is no evidence from the Messenger of Allah ﷺ that can specify this generality.

➋ Sayyidna Ibn Umar (رضی اللہ عنہ) says:

The Prophet ﷺ led us in the Isha prayer in the last part of his blessed life. When he finished the salam, he stood up and said:

((أَرَأَيْتَكُمْ لَيْلَتَكُمْ هَذِهِ؟ فَإِنَّ عَلَى رَأْسِ مِائَةِ سَنَةٍ مِنْهَا لَا يَبْقَى مِمَّنْ هُوَ عَلَى ظَهْرِ الْأَرْضِ أَحَدٌ))

“Have you seen your night? (Remember it) because at the end of one hundred years, not a single one of those who are on the earth now will remain.”

➌ Sayyiduna Jabir bin Abdullah رضي الله عنه says that I heard the Prophet ﷺ say this one month before his death:

((تَسْأَلُونِي عَنِ السَّاعَةِ وَإِنَّمَا عِلْمُهَا عِنْدَ اللَّهِ ، وَأُقْسِمُ بِاللَّهِ مَا عَلَى الْأَرْضِ مِنْ نَفْسٍ مَنْفُوسَةٍ تَأْتِي عَلَيْهَا مِائَةُ سَنَةٍ ))

“You ask me about the Hour (Day of Judgment)? Verily, its knowledge is with Allah. (However,) I swear by Allah that there is no soul breathing at that time who will live for a hundred years, and on that day, he will still be alive.”

After mentioning these two hadiths, Imam Ibn Kathir says:

“قـــــــال ابــــن الجوزي: فهذه الأحاديث الصحاح تقطع دابر دعوى حياة الخضرؑ ، قالوا : فالخضر إن لم يكن قد أدرك زمان رسول الله ﷺ كما هو المظنون الذي يترقى فى القوة إلى القطع فلا إشكال . وإن كان قد ادرك زمانه فهذا الحديث يقتضى أنه لم يعش بعده مائة سنة فيكون الآن مفقودا لا موجودا لأنه داخل في هذا العموم والأصل عدم المخصص له حتى يثبت بدليل صحيح يجب قبوله . والله أعلم”

Ibn Jawzi said:

These authentic hadiths completely undermine the claim of the life of Khidr. Scholars say that if Khidr did not live during the time of the Prophet ﷺ, as is the prevailing opinion and is close to a definitive view, then there is no problem. But if he did live during the Prophet’s ﷺ time, then this hadith requires that he did not live for a hundred years afterward and that he is not currently present in the world because he falls under the generality of this (hadith) and the original ruling is non-exception unless a valid authentic proof is established.

واللہ اعلم ۔

If someone says that at the time when the Prophet ﷺ narrated this hadith, Khidr was not on the earth but rather on water or in the air, then that person will be asked for evidence. The Day of Judgment may come, but no evidence for this claim can be found. Similarly, there is no evidence to exempt Khidr from this generality.

➍ The Prophet ﷺ, while narrating the story of Musa and Khidr, said:

((يَرْحَمُ اللهُ مُوسى لَوْ كَان صَبَرَ يُقَصُّ عَلَيْنَا مِنْ أَمْرِ هِمَا ))

“May Allah have mercy on Musa (Moses). If he had been patient, we would have heard more about their matter.”

This hadith is also evidence that Khidr (peace be upon him) is not alive. Because if he were alive, the Prophet ﷺ would not have needed this desire; he would have summoned him or gone to him himself and witnessed the wonders firsthand.

Ustadh al-Ulama Hafiz Muhammad Gondalvi (d. 1405 AH) states:

قوله : ’’حتى يقص علينا من أمرهما

From this, it is understood that Khidr (peace be upon him) was not present during the time of the Prophet Muhammad ﷺ; otherwise, he would have met him and asked more questions.

➎ Allah the Exalted says:

(وَ اِذْ اَخَذَ اللّٰهُ مِیْثَاقَ النَّبِیّٖنَ لَمَاۤ اٰتَیْتُكُمْ مِّنْ كِتٰبٍ وَّ حِكْمَةٍ ثُمَّ جَآءَكُمْ رَسُوْلٌ مُّصَدِّقٌ لِّمَا مَعَكُمْ لَتُؤْمِنُنَّ بِهٖ وَ لَتَنْصُرُنَّهٗؕ-قَالَ ءَاَقْرَرْتُمْ وَ اَخَذْتُمْ عَلٰى ذٰلِكُمْ اِصْرِیْؕ-قَالُوْۤا اَقْرَرْنَاؕ-قَالَ فَاشْهَدُوْا وَ اَنَا مَعَكُمْ مِّنَ الشّٰهِدِیْنَ)

“And when Allah took the covenant from the prophets, [saying], ‘Whatever I give you of the Scripture and wisdom and then there comes to you a messenger confirming what is with you, you must believe in him and support him.’ He said…”

Did you acknowledge and accept My heavy covenant upon it? They said:

We have acknowledged. He said:

Then bear witness, and I am also among the witnesses with you.

Imam Ibn Kathir (may Allah have mercy on him) writes:

” وقد دلت عليـــه هــذه الآية الكريمة أن الأنبياء كلهم لو فرض أنهم أحياء مكلفون في زمن رسول الله ﷺ لكانوا كلهم أتباعـا لـه وتحت أوامره وفي عموم شرعه، كما أنه صلوات الله وسلامه عليه لما اجتمع معهم ليلة الأسراء رفع فوقهم كلهم، ولما هبطوا معه إلى بيت المقدس وحانت الصلاة، أمره جبريل عن أمر الله أن يؤمهم فصلى بهم في محل ولايتهم ودار إقامتهم، فدل على أنه الإمام الأعظم ، والرسول الخاتم المبجل، المقدم صلوات الله وسلامه عليه عليهم اجمعين . فإذا علم وهو معلوم عنه كل مؤمن علم أنه لوكان الخضر حيا لكان من جملة أمة محمد وممن يقتدى بشرعه ، لا يسعه إلا ذلك، هذا عيسى بن مريم لك إذا نزل في آخر الزمان يحكم بهذه الشريعة المطهرة لا يخرج منها ولا يحيد منها وهو أحد أولى العزم الخمسة المرسلين وخاتم أنبياء بني إسرائيل“۔

And this noble verse indicates that if, hypothetically, all the Prophets were alive and accountable during the time of the Messenger of Allah ﷺ, then certainly they all would have followed him ﷺ, been under his commands, and within the general framework of his Shariah. Just as on the night of Mi’raj when all the Prophets gathered with you, you ﷺ were raised above them all, and when they came with you to Bayt al-Maqdis and it was time for prayer, Jibra’il ﷺ, by the command of Allah, ordered you to lead them in prayer, so you led them in their places of honor and standing. This is evidence that you are the Greatest Imam, the Seal of the Prophets, the Honored Messenger, and superior to all. Peace and blessings be upon you and upon them all as well. When this is the reality and known to every believer, it shows that if Khidr ﷺ were alive, he would be part of your ﷺ Ummah and follow your Shariah; there would be no alternative for him. Look at Jesus son of Mary ﷺ; when he descends in the last times, he will judge according to the same pure Shariah, he will not be separate from this Shariah, even though he is one of the five Ulul Azm Prophets.
And he is the last link in the chain of the Prophets of Bani Israel.

➏ Our Master Umar ibn Al-Khattab (RA) says:

(In the Battle of Badr) the Prophet ﷺ looked towards the polytheists who were one thousand in number, while your companions were three hundred and a few individuals. The Prophet of Allah ﷺ turned towards the Qibla, then spread both his hands and began calling upon his Lord:

((اللَّهُمَّ إِنْ تُهْلِكْ هَذِهِ العِصَابَةَ مِنْ أَهْلِ الْإِسْلَامِ لَا تُعْبَدُ فِي الأرضِ ))

“O Allah! If You destroy this group, then Your worship will not be established on the earth.”

He kept his hands spread, facing the Qibla, calling upon his Lord until his cloak fell from his shoulders. At that moment Abu Bakr came to him, took hold of his cloak, placed it back on his shoulders, then clung to him from behind and said:

“O Prophet of Allah (ﷺ)! Your asking and calling upon your Lord is sufficient; He will surely fulfill the promise made to you.”

This hadith is also evidence that Khidr (عليه السلام) has passed away and was not alive during the time of the Prophet Muhammad (ﷺ); otherwise, he would have certainly come to support the Muslims during the Battle of Badr.

Imam Ibn Kathir (رحمه الله) says:

“والمعلوم أن الخضر لم ينقل بسند صحيح ولا حسن تسكن النفس إليه أنه اجتمع برسول الله ﷺ في يوم واحد، ولم يشهد معه قتالا في مشهد من المشاهد، و هذا يوم بدر يقول الصادق المصدوق فيما دعابه لربه عز وجل، واستنصره واستفتحه على من كفره : ((أللهم إن تهلك هذه العصابة لا تعبد بعدها في الأرض)) وتلك العصابة كان تحتها سادة المسلمين يومئذوسادة الملائكة حتى جبريل عليه السلام كما قال حسان بن ثابت في قصيدته له في بيت يقال : إنه أفخر بيت قالته العرب، وبئر بدر إذ يرد وجوههم جبريل تحت لوائنا ومحمد فلوكان الخضر حيا لكان وقوفه تحت هذه الراية أشرف مقاماته ، وأعظم غزواته.”

And it should be clear that there is no authentic or good and reliable chain of narration that Khidr (عليه السلام) ever met the Prophet (ﷺ) even for a single day, nor is it narrated that he participated with him in any battle. Take the Battle of Badr, for example, in which the truthful and trustworthy Prophet prayed to his Lord for help and victory, saying: O Allah! If You destroy this group, then there will be no worship of You on earth afterward. This group included the leaders of the Muslims and the leaders of the angels, even Jibril (عليه السلام), as Hassan bin Thabit (رضي الله عنه) mentioned in his poem, and these verses are very popular and a source of pride in Arabic poetry:

“When near the well of Badr, under our banner, Jibrael (ع) and Muhammad (ﷺ) were turning their faces away.”

So if Khidr (ع) were alive, coming under your banner to fight would be a great honor and dignity for them.

Sheikh al-Islam Ibn Taymiyyah’s student Rashid Sheikh al-Islam Thani Imam Ibn al-Qayyim (d. 751 AH) says:

“وسئل عنه شيخ الإسلام ابن تيميه رحمه الله فقال : لوكان الخضر حيا لوجب عليه أن يأتي النبي ويجاهد بين يديه ويتعلم منه وقد قال النبي يوم بدر : ((اللَّهُمَّ إِنْ تَهْلِكُ هَذِهِ العِصَابَةَ لَا تُعْبَدُ فِي الأرضِ)) وكانوا ثلاث مائة وثلاثة عشر رجلا معروفين بأسمائهم وأسماء آبائهم وقبائلهم ، فأين الخضر حینئذ؟”

And when Sheikh al-Islam Ibn Taymiyyah was asked about them, he said:

If Khidr were alive, it would be obligatory upon him to come to the Prophet (ﷺ), fight in jihad before him, and seek knowledge from him. On the day of Badr, the Prophet (ﷺ) said:

“O Allah! If You destroy this group, then there will be no worship of You on earth.”

And the companions of Badr were three hundred and thirteen, whose names, lineage, and tribes are well known. So where was Khidr (ع) on that day?

❀ Some Rational Arguments Regarding the Death of Khidr (ع):

There are several rational arguments regarding the death of Khidr (ع), for example:

➊ To say that Khidr (علیہ السلام) is alive and has not died falls under the category of attributing falsehood to Allah (تعالیٰ), which is forbidden according to the Quran. Because if he were alive, the Quran, Hadith, and consensus of the Ummah would indicate this.

➋ If Khidr (علیہ السلام) had lived such a long time, Allah would surely have informed us about it because it is an extraordinary matter and a remarkable sign of His power. Since He mentioned someone who lived for nine hundred and fifty years, He should have mentioned someone who lived many times longer with even greater status.

➌ The entire Ummah agrees that if a person claims, “I am Khidr and I heard the Messenger of Allah ﷺ say this,” no attention will be paid to such a claim. It will not be accepted as evidence in religion; rather, it will be said that Khidr never came to the Messenger of Allah ﷺ, so how could you have met him?

Then if the ignorant respond by saying that the Messenger of Allah ﷺ was not sent as a messenger to Khidr, the answer to this will be that such statements are nothing but disbelief.

➍ If they existed before Noah ﷺ, as some of those who believe in their existence claim, then it is proven that they did not live after Noah ﷺ because after the flood of Noah, no one remained except his descendants. The evidence for this is the statement of Allah Almighty:

(وَجَعَلْنَا ذُرِّيَّتَهُۥ هُمُ ٱلْبَاقِينَ)

“And We made his descendants the ones to remain.”

➎ The strongest evidence of those who believe Khidr ﷺ is alive are the transmitted narrations that such and such person saw Khidr ﷺ, such and such person met Khidr ﷺ, but the question is, how did the observer recognize by any sign that this was Khidr?

How can this report be accepted that انا الخضر (I am Khidr) is truthful and he is not lying?

➏ If Khidr (علیہ السلام) were alive, it would have been better for him to fight against the disbelievers, protect the borders in the way of Allah, participate in Friday and congregational prayers, and teach religious knowledge, rather than wandering aimlessly among wild animals and birds in the forests.

➐ Khidr (علیہ السلام) had left Moses, the Speaker to the Merciful, and did not keep his company, and said to him:

(هذا فِرَاقُ بَيْنِي وَبَيْنِكَ)

“This is separation between me and you.”

The astonishing thing is that Khidr (علیہ السلام) parted ways with a Prophet of firm resolve like Moses, yet how did he come to keep company with these people who have no status?

➑ A Prophet of firm resolve like Moses had to endure great hardship and a long journey to meet Khidr, and only then could he meet him. On the other hand, these people who claim to have met Khidr, he himself comes to them and grants them the honor of meeting. This is a strange matter.

A Doubt and Its Refutation:

If someone says that Khidr (علیہ السلام) was present at important places and occasions but no one saw him, the answer is that his presence is a very remote possibility, which would require limiting a general statement based only on conjecture, and this is not correct; therefore, such a possibility cannot be accepted. Furthermore, if he were present, why would he remain hidden? His appearance at important places would be a means of greater reward, a cause for higher ranks, and would make his miracles more prominent. If he were alive after you (ﷺ), he would have propagated the Quranic verses and the Prophetic traditions (Ahadith). He would have refuted false hadiths, distorted narrations, innovations, and theories based on whims and desires. He would have participated in battles alongside the Muslims, taken part in their collective programs, benefited them, and removed harm from them. He would have reformed scholars and rulers, clarified arguments and rulings. This would have been better than hiding in common cities and wandering in forests and remote parts of the world.

It is also attributed to Al-Mazdan that he mingles with people, but people are unaware of him. If this is true, then why did Khidr (علیہ السلام) not engage in constructive work instead of these aimless and useless activities? Anyone who reflects on our mentioned points cannot dare to deny them. And Allah guides whom He wills to the straight path.

❀ Arguments of the Believers in the Life of Khidr (علیہ السلام):

❀ Ali bin Hussain narrated to a Qurayshi man… When the Prophet Muhammad ﷺ passed away and those who came to offer condolences were present, they heard a voice from the corner of the house:

Ahl al-Bayt! Peace be upon you, and the mercy and blessings of Allah. Indeed, in the Book of Allah there is consolation and solace for every calamity, compensation for every lost thing, and remedy for every loss. With Allah’s help, fear Allah and place your hope only in Him. The one who suffers loss is the one deprived of reward. Ali (Zain al-Abidin, may Allah be pleased with him) said:

Do you know who that person was? It was Khidr (peace be upon him).

This narration is very weak. Qasim ibn Abdullah ibn Umar ibn Hafs is abandoned.

❀ Sayyiduna Wathilah ibn Asqa’ (may Allah be pleased with him) narrates:

We were with the Prophet ﷺ during the Battle of Tabuk. We asked:

When did you meet (Prophet) Ilyas (peace be upon him) and Khidr (peace be upon him)? He said:

Last year during Hajj. And I meet him only during Hajj. He told me that you will meet Muhammad ﷺ before me, so convey my greetings to him.

This narration is weak. Baqee bin Waleed is a fabricator in his chain. Its other chains are also weak.

❀ Sayyid Na Amro bin Awf رضي الله عنه narrates … Khidr عليه السلام said:

“O Anas! Go and tell the Messenger of Allah ﷺ that just as Allah Almighty has given Ramadan the superiority over all other months, similarly Allah Almighty has given you superiority over all the Prophets عليه السلام. Just as Allah Almighty has given Friday superiority over all other days, similarly your Ummah has superiority over all other Ummah.”

Its chain is very weak. Katheer bin Abdullah Al-Muzani is abandoned. Its other chains and evidences are also weak.

❀ Our master Ali bin Abi Talib رضي الله عنه says that the Messenger of Allah ﷺ said:

On every Day of Arafah, Jibreel, Mika’il, Israfil, and Khidr gather together….

This narration is fabricated. See:

❀ Sayyiduna Ibn Abbas (RA) narrates that the Prophet ﷺ said:

Khidr and Ilyas meet every year during the Hajj season, and each one shaves the other’s head….

This narration is also fabricated.

❀ Sayyiduna Anas bin Malik (RA) says that the Messenger of Allah ﷺ said:

Indeed, Khidr lives in the sea and Ilyas on land. Every night they meet by the wall that Dhul-Qarnayn built between the people and Gog and Magog. Both perform Hajj and Umrah every year

This narration is also fabricated. See:

There are many other weak and fabricated narrations of this kind, details of which can be seen in ”

.

Imam Ibn al-Qayyim (RA) says:

” الأحاديث يـذكـر فيها الخضر وحياته كلها كذب ولا يصح في حياته حديث واحد ”

All the hadiths in which Khidr (علیہ السلام) and his life are mentioned are all false. There is not a single authentic hadith about the life of Khidr.

Similarly, there is an abundance of stories, some of which are fabricated and some are based merely on conjecture. Shaykh al-Islam Ibn Taymiyyah (رحمه الله) says:

“و عامة ما يُحكى في هذا الباب من الحكايات بعضها كذب و بعضها مبني على ظن رجل : مِثلُ شخص راى رجلا ظن أنه الخضر وقال : إنه الخضر كما أن الرافضة ترى شخصا تظن أنه الإمام المنتظر المعصوم أو تدعى ذلك”

Among the stories generally narrated in this regard, some are based on lies and some are founded on a person’s conjecture; for example, someone saw a person and assumed him to be Khidr (علیہ السلام) and said that this is Khidr (علیہ السلام), just as the Rafidhi sect sees someone and assumes or claims that he is the awaited infallible Imam.

Imam Ibn al-Jawzi (رحمه الله) says:

“و انتشر الأمــر إلـــى أن جماعة من المتصنعين: رأيناه وكلمناه فواعجبا ألهم فيه علامة يعرفونه بها؟ وهل يجوز لعاقل أن يلقى شخصا فيقول له الشخص أنا الخضر فيصدقه”

And this matter (of the life of Khidr ؑ) has spread so much that a group of so-called ascetics claim that they have seen him (Khidr) and have spoken with him. This is a very astonishing matter. Is there any sign or indication among these (Khidr) by which these people recognize them? And is it permissible for any sane person to meet someone who tells him, “I am Khidr,” and immediately confirm it?

The Quranic exegete Hafiz Abdul Salam Bhattvi writes:

The biggest argument that those gentlemen present is that they have met many righteous people. However, calling this an argument is an insult to the concept of argument because how did those who saw them know that they were Khidr? Had they seen Khidr before that they recognized him upon meeting? As for accepting someone’s claim that “I am Khidr,” it is the height of naivety, which Satan has exploited to mislead countless people.

Strange and bizarre beliefs about Khidr :

There are strange and varied beliefs among people regarding Khizr (Alayhis Salam). Accordingly, the Urdu Encyclopedia of Islam, published by Punjab University Lahore, under the title “Khawaja Khizr,” states:

In India, in many places, he is considered the deity of rivers or the spirit of springs and fountains. He is mentioned in the Alexander Romance as a venerable figure who was the guardian of the Fountain of Life. This name has been adopted in Pakistan and India; both Hindus and Muslims respect him. Around the Indus River, he is often regarded as the incarnation of the river, and sometimes he appears in the form of an elderly person dressed in simple clothing. If someone is saved from drowning, it is said:

Khawaja Khizr saved him.

And it is written:

It is believed about that elder that he rides on a fish. The fish was made the emblem (Crest) of the kings of Awadh, which was also engraved on their coins. Among Muslims, on the occasion of a boy’s Aqeeqah, the Fatiha of Khwaja Khizr is recited, and a small boat is set afloat in the river. The same is done at the end of the rainy season.

Allama Muhammad Iqbal referred to Khizr (ع) in his poetry as the “Guardian of the Sea” and “Guide of the Seeker of Mysteries.”

In a poem by a Baloch poet about a battle on the Indus River, there is mention of setting a boat afloat in the river so that “it may swim in the waves of Khwaja Khizr,” and it is claimed that “Khwaja Khizr himself will witness this battle.”

Some people throw Khwaja Khizr’s offering into the river so that the boat or ship may safely reach the shore, as if Khwaja Khizr has become a permanent avatar or deity for the polytheists.

The method of meeting Khidr (ع) is described, so it is written… After that, if possible, one should pray twelve rak’ahs of prayer of Hazrat Khidr (ع) with five salutations. In the first rak’ah, after سورہ فاتحہ, recite سورہ فیل once; in the second, لایلاف; in the third, ماعون; in the fourth, کوثر; in the fifth, کافرون; in the sixth, نصر; in the seventh, تبت; in the eighth, اخلاص; in the ninth, خلق; in the tenth, Surah ناس. (There is no instruction regarding the eleventh and twelfth rak’ahs.) Whoever regularly prays this prayer attains the meeting of Hazrat Khidr (ع).

What else can be said about this and other such lapses except انا للہ وانا الیہ راجعون?