صحيح البخاري

Bukhari

 كتاب العلم

The Book of Knowledge

 بَابُ مَا ذُكِرَ فِي ذَهَابِ مُوسَى صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِي الْبَحْرِ إِلَى الْخَضِرِ:

Chapter. What has been said about the journey of Prophet Musa (Moses) علیہ السلام (when he went) in the sea to meet Al-Khidr.

Hadith 74

اُردوEn
وَقَوْلِهِ تَعَالَى : {هَلْ أَتَّبِعُكَ عَلَى أَنْ تُعَلِّمَنِي مِمَّا عُلِّمْتَ رُشْدًا}.
And the statement of Allah, the Exalted (which is the saying of Musa, peace be upon him): "May I follow you on the condition that you teach me (something) of the knowledge you have been given?"
حَدَّثَنِي مُحَمَّدُ بْنُ غُرَيْرٍ الزُّهْرِيُّ ، قَالَ : حَدَّثَنَا يَعْقُوبُ بْنُ إِبْرَاهِيمَ ، قَالَ : حَدَّثَنِي أَبِي ، عَنْ صَالِحٍ ، عَنِ ابْنِ شِهَابٍ ، حَدَّثَ أَنَّ عُبَيْدَ اللَّهِ بْنَ عَبْدِ اللَّهِ أَخْبَرَهُ ، عَنِ ابْنِ عَبَّاسٍ ، أَنَّهُ تَمَارَى هُوَ وَالْحُرُّ بْنُ قَيْسِ بْنِ حِصْنٍ الْفَزَارِيُّ فِي صَاحِبِ مُوسَى ، قَالَ ابْنُ عَبَّاسٍ : هُوَ خَضِرٌ فَمَرَّ بِهِمَا أُبَيُّ بْنُ كَعْبٍ ، فَدَعَاهُ ابْنُ عَبَّاسٍ ، فَقَالَ : إِنِّي تَمَارَيْتُ أَنَا وَصَاحِبِي هَذَا فِي صَاحِبِ مُوسَى الَّذِي سَأَلَ مُوسَى السَّبِيلَ إِلَى لُقِيِّهِ ، هَلْ سَمِعْتَ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَذْكُرُ شَأْنَهُ ؟ قَالَ : نَعَمْ ، سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ : " بَيْنَمَا مُوسَى فِي مَلَإٍ مِنْ بَنِي إِسْرَائِيلَ جَاءَهُ رَجُلٌ ، فَقَالَ : هَلْ تَعْلَمُ أَحَدًا أَعْلَمَ مِنْكَ ؟ قَالَ مُوسَى : لَا ، فَأَوْحَى اللَّهُ إِلَى مُوسَى بَلَى عَبْدُنَا خَضِرٌ ، فَسَأَلَ مُوسَى السَّبِيلَ إِلَيْهِ ؟ فَجَعَلَ اللَّهُ لَهُ الْحُوتَ آيَةً ، وَقِيلَ لَهُ : إِذَا فَقَدْتَ الْحُوتَ فَارْجِعْ فَإِنَّكَ سَتَلْقَاهُ ، وَكَانَ يَتَّبِعُ أَثَرَ الْحُوتِ فِي الْبَحْرِ ، فَقَالَ لِمُوسَى فَتَاهُ : أَرَأَيْتَ إِذْ أَوَيْنَا إِلَى الصَّخْرَةِ ، فَإِنِّي نَسِيتُ الْحُوتَ وَمَا أَنْسَانِيهِ إِلَّا الشَّيْطَانُ أَنْ أَذْكُرَهُ ، قَالَ : ذَلِكَ مَا كُنَّا نَبْغِي ، فَارْتَدَّا عَلَى آثَارِهِمَا قَصَصًا فَوَجَدَا خَضِرًا ، فَكَانَ مِنْ شَأْنِهِمَا الَّذِي قَصَّ اللَّهُ عَزَّ وَجَلَّ فِي كِتَابِهِ " .
Narrated Ibn `Abbas: That he differed with Hur bin Qais bin Hisn Al-Fazari regarding the companion of (the Prophet) Moses. Ibn `Abbas said that he was Al Khadir. Meanwhile, Ubai bin Ka`b passed by them and Ibn `Abbas called him, saying "My friend (Hur) and I have differed regarding Moses' companion, whom Moses asked the way to meet. Have you heard the Prophet mentioning something about him? He said, "Yes. I heard Allah's Apostle saying, "While Moses was sitting in the company of some Israelites, a man came and asked him. "Do you know anyone who is more learned than you? Moses replied: "No." So Allah sent the Divine Inspiration to Moses: 'Yes, Our slave Khadir (is more learned than you.)' Moses asked (Allah) how to meet him (Khadir). So Allah made the fish as a sign for him and he was told that when the fish was lost, he should return (to the place where he had lost it) and there he would meet him (Al-Khadir). So Moses went on looking for the sign of the fish in the sea. The servant-boy of Moses said to him: Do you remember when we betook ourselves to the rock, I indeed forgot the fish, none but Satan made me forget to remember it. On that Moses said: 'That is what we have been seeking? (18.64) So they went back retracing their footsteps, and found Khadir. (And) what happened further to them is narrated in the Holy Qur'an by Allah. (18.54 up to 18.82)
Hadith Reference صحيح البخاري / كتاب العلم / 74
Hadith Grading محدثین: أحاديث صحيح البخاريّ كلّها صحيحة
Related hadith on this topic
Bukhari: 78 Musnad Humaydi: 375
Explanation & Benefits
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
➊
The purpose of Imam Bukhari rahimahullah is not to narrate the story itself, but rather, he has mentioned this incident in the Book of Knowledge (Kitab al-‘Ilm) to show that if a person is not able to attain the honor of knowledge while residing in his homeland, then it is permissible for him to endure all kinds of difficulties and hardships—even if he has to undertake a sea journey, he should not refrain from it. Thus, despite being a great and eminent Prophet and a recipient of a divine book, Musa alayhis salam undertook a sea journey, the purpose of which was to acquire knowledge that was surplus to his needs, because Musa alayhis salam already possessed all the necessary knowledge.

➋
Har bin Qays radi Allahu anhu was a very eminent Companion.
Umar radi Allahu anhu included him in his consultative council due to his knowledge and virtue.
At this point, he had a disagreement with Ibn Abbas radi Allahu anhuma regarding whether the companion of Musa alayhis salam was Khidr alayhis salam or someone else.
It is not known, regarding the position of Har bin Qays radi Allahu anhu, whom he named other than Khidr alayhis salam. It should be noted that there was another disagreement regarding this incident: whether the Musa alayhis salam mentioned here is Musa ibn ‘Imran alayhis salam, who was the Messenger to Bani Isra’il and a recipient of a divine book, or some other Musa? This disagreement occurred between Sa‘id bin Jubayr radi Allahu anhu and a preacher, Nauf al-Bikali.
Nauf al-Bikali’s position was that this was some other Musa, because it is impossible that such a great Prophet would go to Khidr to acquire knowledge.
Ibn Abbas radi Allahu anhuma refuted this.
(Sahih al-Bukhari, Kitab al-‘Ilm, Hadith: 122)
Its details will be mentioned in the Book of Tafsir.

➌
In a weak hadith, it is stated that a sea journey is not permissible for anyone except a pilgrim (haji), one performing ‘umrah, or a warrior (ghazi).
(Sunan Abi Dawud, al-Jihad, Hadith: 2489)
This authentic hadith refutes that weak hadith, showing that a sea journey is not only permissible for a seeker of knowledge, but even recommended (mustahabb).
Imam Bukhari rahimahullah has further clarified this by establishing a chapter in the Book of Trade (Kitab al-Buyu‘) titled “Trade by Sea.”

➍
Are Khidr alive or have they passed away? Was he a Prophet or a saint (wali)? What is the reality of his knowledge? In what capacity did Musa alayhis salam become his student? All these discussions will be mentioned in the Book of Tafsir, insha’Allah.
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 74
Bukhari — Hadith 78
Narrated Ibn `Abbas: that he differed with Hur bin Qais bin Hisn Al-Fazari regarding the companion of the Prophet Moses. Meanwhile, Ubai bin Ka`b passed by them and Ibn `Abbas called him saying, "My friend (Hur) and I have differed regarding Moses' companion whom Moses asked the way to meet. Have you heard Allah's Apostle mentioning something about him? Ubai bin Ka`b said: "Yes, I heard the Prophet mentioning something about him (saying) while Moses was sitting in the company of some Israelites, a man came and asked him: "Do you know anyone who is more learned than you? Moses replied: "No." So Allah sent the Divine Inspiration to Moses: '--Yes, Our slave Khadir is more learned than you. Moses asked Allah how to meet him (Al-Khadir). So Allah made the fish a sign for him and he was told when the fish was lost, he should return (to the place where he had lost it) and there he would meet him (Al-Khadir). So Moses went on looking for the sign of the fish in the sea. The servant-boy of Moses said: 'Do you remember when we betook ourselves to the rock, I indeed forgot the fish, none but Satan made me forget to remember it. On that Moses said, 'That is what we have been seeking.' So they went back retracing their footsteps, and found Khadir. (and) what happened further about them is narrated in the Holy Qur'an by Allah." (18.54 up to 18.82)
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
➊
Imam Bukhari rahimahullah has established from this hadith the permissibility, rather the desirability, of undertaking every kind of journey for the pursuit of knowledge; that is, if there is a need for seeking knowledge or for trade, then traveling is permitted. When it is permissible to travel for worldly needs, then what sense does it make to prohibit it for religious needs?

➋
The basis of the answer given by Musa alayhis salam was that he was a prophet, and the knowledge of the prophets is greater than that of others. However, since self-conceit is not liked by Allah, and humility and modesty before Allah are beloved, therefore there was a gentle reproach: "Yes, Our servant Khidr is more knowledgeable than you," and by this is meant specific particulars. Certainly, people of knowledge value knowledge, and thus he (Musa alayhis salam) desired to meet Khidr.
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 78
Musnad Humaydi — Hadith 375
Saeed bin Jubair narrates: I said to Sayyiduna Abdullah bin Abbas (may Allah be pleased with them): Nauf Bakkali says that the Sayyiduna Musa (peace be upon him) who met Sayyiduna Khidr (peace be upon him) was not the Sayyiduna Musa (peace be upon him) from Bani Israel, but rather another Sayyiduna Musa (peace be upon him). So Sayyiduna Abdullah bin Abbas (may Allah be pleased with them) said: The enemy of Allah has lied. Sayyiduna Ubayy bin Ka'b (may Allah be pleased with him) narrated this hadith to me that he heard the Prophet (peace and blessings be upon him) say: Once Sayyiduna Musa (peace be upon him) was standing among Bani Israel delivering a sermon. He was asked: Who among the people has the most knowledge? He replied: I have the most knowledge. So Allah expressed displeasure at him for not attributing that knowledge to Allah (i.e., Allah knows best who has more knowledge). Allah said: "At the junction of the two seas, there is a servant of Mine who has more knowledge than you." Sayyiduna Musa (peace be upon him) said: O my Lord! How can I reach him? Allah said: "Take a fish, put it in a vessel, and set out. The place where you lose the fish will be the place." So Sayyiduna Musa (peace be upon him) took a fish, put it in a vessel, and set out. With him was his young companion, Sayyiduna Yusha' bin Nun (peace be upon him). When they reached the rock, both of them rested their heads and slept. The fish became restless in the vessel, came out, and fell into the sea. As mentioned in the Qur'an: "So it made its way into the sea." Allah stopped the flow of water for the fish, and the sea became like an arch for it. When Sayyiduna Musa (peace be upon him) woke up, his companion forgot to tell him about the fish, and both of them continued walking for the rest of that day and the following night. When the next day came, Sayyiduna Musa (peace be upon him) said to his companion: (as mentioned in the Qur'an) "Bring us our food; we have certainly faced much fatigue in this journey." The Prophet (peace and blessings be upon him) said: Although Sayyiduna Musa (peace be upon him) did not feel tired until he had passed the place about which Allah had instructed him. So his companion said to him (as mentioned in the Qur'an): "Did you see when we reached the rock, I forgot the fish—and none but Satan made me forget to mention it. It took its way into the sea in a wondrous manner." The Prophet (peace and blessings be upon him) said: "That was the way for the fish, and it was a wondrous thing for Sayyiduna Musa (peace be upon him) and his companion." Sayyiduna Musa (peace be upon him) said: (as mentioned in the Qur'an) "That is what we were seeking." So both of them retraced their steps. The Prophet (peace and blessings be upon him) said: "Both of them returned, following their footprints, until they reached the rock, where there was a man covered with a garment." Sayyiduna Musa (peace be upon him) greeted him with salam, so Sayyiduna Khidr (peace be upon him) said: From where does this salam come in this land? Sayyiduna Musa (peace be upon him) said: "I am Musa (peace be upon him)." He asked: The Musa (peace be upon him) from Bani Israel? Sayyiduna Musa (peace be upon him) replied: "Yes. I have come to you so that you may teach me some of the good that you have been taught." So Sayyiduna Khidr (peace be upon him) said: (as mentioned in the Qur'an) "You will not be able to have patience with me. O Musa (peace be upon him)! I have knowledge from Allah which Allah has given me, and you do not know it, and you have knowledge from Allah which Allah has given you, and I do not know it." So Sayyiduna Musa (peace be upon him) said to him: (as mentioned in the Qur'an) "If Allah wills, you will find me patient, and I will not disobey you in any matter." So Sayyiduna Khidr (peace be upon him) said: (as mentioned in the Qur'an) "If you accompany me, then do not ask me about anything until I myself mention it to you." Both of them set out along the seashore. A boat passed by them, and they spoke to the boatmen to take them aboard. The boatmen recognized Sayyiduna Khidr (peace be upon him) and took them on board without any payment. When both of them boarded, after a short while, Sayyiduna Khidr (peace be upon him) took an axe and made a hole in one of the planks of the boat. Sayyiduna Musa (peace be upon him) said: These people took us aboard without any payment, and you have damaged their boat? (The following words are from the Qur'an) "So that you may drown its people. You have done a grave thing." Sayyiduna Khidr (peace be upon him) said: (as mentioned in the Qur'an) "Did I not say that you would not be able to have patience with me?" So Sayyiduna Musa (peace be upon him) said: (as mentioned in the Qur'an) "Do not blame me for what I forgot, and do not be hard upon me in my affair." The narrator says: The Prophet (peace and blessings be upon him) said: This was the first forgetfulness from Sayyiduna Musa (peace be upon him). The Prophet (peace and blessings be upon him) said: Meanwhile, a bird came and sat on the edge of the boat and took a drop of water from the sea in its beak. Sayyiduna Khidr (peace be upon him) said to Sayyiduna Musa (peace be upon him): My knowledge and your knowledge, compared to Allah's knowledge, is not even as much as what this bird has taken from the sea. Both of them disembarked from the boat and walked along the shore. During this, Sayyiduna Khidr (peace be upon him) saw a boy playing with other boys. Sayyiduna Khidr (peace be upon him) caught his head and twisted it with his hands and killed him. Sayyiduna Musa (peace be upon him) said to him: (as mentioned in the Qur'an) "Have you killed an innocent soul without (its having killed) a soul? You have done a terrible thing." So Sayyiduna Khidr (peace be upon him) said: Did I not tell you that you would not be able to have patience with me? The Prophet (peace and blessings be upon him) said: "This warning was more severe than the previous one." So Sayyiduna Musa (peace be upon him) said: (as mentioned in the Qur'an) "If I ask you about anything after this, then do not keep me with you. You have received an excuse from me." Allah Almighty says: "So they both proceeded until they came to the people of a town. They asked its people for food, but they refused to offer them hospitality. Then they found in it a wall about to collapse." The narrator says: This means (it was about to fall), so Khidr (peace be upon him) straightened it with his hand. Sayyiduna Musa (peace be upon him) said: These are such people that we came to them, but they did not feed us nor host us. (The following words are from the Qur'an) "If you wished, you could have taken a payment for it." So Sayyiduna Khidr (peace be upon him) said: (as mentioned in the Qur'an) "This is the parting between me and you. I will inform you of the interpretation of that over which you could not have patience." The narrator says: The Prophet (peace and blessings be upon him) said: "We wished that Sayyiduna Musa (peace be upon him) had been patient so that more details of their events would have been revealed." Saeed bin Jubair says: Sayyiduna Abdullah bin Abbas (may Allah be pleased with them) used to recite: "Beyond that, there was a king who used to seize every good boat by force." He also recited: "As for the boy, he was a disbeliever and his parents were believers."
Shaykh Muhammad Ibrahim bin Basheer
Benefit:
The writer has discussed this hadith in some detail in his commentary on Sahih Bukhari and Sahih Muslim. On this occasion, it is necessary to mention only one benefit regarding this hadith: Allah, the Exalted, referred to Khidr alayhis salam as “a servant from among Our servants” (al-Kahf: 65). The Messenger of Allah sallallahu alayhi wa sallam said: He was called Khidr because he sat on a patch of white earth, and it turned lush and green behind him. (Sahih al-Bukhari: 3402) He was a Prophet of Allah; the evidence for this is that he said at the end: I did not do this of my own accord. (al-Kahf: 82) Rather, all of this was by the command of Allah, which is revealed to the Prophets in the form of revelation (wahy).

Similarly, in a detailed hadith, his statement that “I have a knowledge which Allah has taught me, and you do not know it.” No matter how close a wali (friend of Allah) may be, his inspiration (ilham) is not a proof, nor can he kill anyone based on inspiration. Otherwise, every believer is a wali of Allah. (al-Baqarah: 257) He would then use the pretext of Allah’s command to kill whomever he wished, whereas no one holds this view.

The verifying scholars, among whom are included the great imams such as Imam Bukhari rahimahullah, Ibn Taymiyyah, and Hafiz Ibn Hajar rahimahullah, state that Khidr alayhis salam has passed away. Because, if he were alive, then according to the verse of Surah Al Imran (81), it would have been obligatory upon him to come to the Messenger of Allah sallallahu alayhi wa sallam, believe in him, and participate in jihad alongside him. However, there is no mention anywhere of his coming, nor is there any mention from any Companion of meeting him. The hadith of Sahih al-Bukhari is also evidence for this, in which the Prophet sallallahu alayhi wa sallam said: From tonight, until one hundred years are complete, none of those who are on the surface of the earth will remain alive. Those who say that he is not on the earth, but rather lives in rivers and seas, are refuted by the hadith narrated from Sayyiduna Jabir radi Allahu anhu, that the Messenger of Allah sallallahu alayhi wa sallam said, one month before his passing: No soul that is present today will live to see one hundred years from now. (Sahih Muslim: 2538)

Those who claim that Sayyiduna Khidr alayhis salam is alive have no authentic evidence. Ibn Qayyim rahimahullah states: All the narrations in which the continued life of Khidr alayhis salam is mentioned are fabricated. For a comprehensive commentary on this incident, refer to the book “Tafsir al-Qur’an al-Karim” by Hafiz Abdussalam bin Muhammad rahimahullah (2/551, 560).
Source: Musnad al-Humaydi: Commentary by Muhammad Ibrahim bin Bashir, Page: 375
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