Al-Khidr
From Wikipedia, the free encyclopedia
Al-Khidr (Arabic: الخضر) also spelled: Khidr, Khidar, Khizr, Khizar) has a disputed status amongst scholars; some say he is a Saint (Abd as-Saalih) while others say he is a Prophet in Islam. He is assumed to be referred to in Qur'an sura Al-Kahf (18:66), in an encounter with Moses, where Moses (Nabi Muwsa), the Biblical prophet, meets him and asks Al-Khidr to allow him to accompany him so Moses can learn from Al-Khidr's knowledge. Al-Khidr, realizing that Moses had the Torah and divine knowledge to draw upon, informed him in a stern manner that their knowledge is of different nature and that Moses would not bear to observe him without asking questions. Moses promised to be patient and they agreed to travel together.
Al-Khidr performs his first action, after he and Moses board a ship, Al-Khidr remains behind and damages the ship, rendering it unsafe for use. Disregarding his oath to follow quietly, Moses criticizes this behavior and Al-Khidr replies that criticizing him is a violation of the oath. Moses, eager to learn from the wise man, apologizes. The second act was Al-Khidr murdering a child. Moses, in anger, violates his oath again. As with the sabotage of the ship, they argue and Moses apologizes for violating his oath. This time Al-Khidr warns Moses that he has only one chance left as his patience is wearing thin. The last act was Al-Khidr restoring a damaged wall in a village where they were denied hospitality. Amazed by his companion's reaction to the ill-treatment they received in the village, Moses violates his oath for the third and last time.
Al-Khidr exposed to Moses two facts simultaneously, first that Moses' knowledge is limited and that many acts which seem to be evil, malicious or somber hide some of God's mercy and design, a concept Sufis are adept at recognizing. Sufis hold Al-Khidr in high esteem. As they are about to part ways, Al-Khidr explains that even though the ship's owners will not be pleased with their damaged ship, the blessing will manifest itself when the local king confiscates all ships fit to wage war, leaving behind the damaged ships. Many argue that this occurrence is a form of passive resistance quite advanced to be mentioned in an ancient sacred text.
The murder of the child would sadden his parents as first glance, yet is a blessing in disguise as God would replace the child with an obedient one, unlike the murdered child, who Al-Khidr fortold was about to make his pious parents suffer. As for the restoration of the wall without recompense, Al-Khidr explained that underneath the wall is a treasure belonging to two hapless orphans. As God's envoy, Al-Khidr restored the wall as God's kindness rewarding the orphans' father piety. 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-Khidr was acting as God's envoy and not according to his personal judgment.
Moses is mentioned in the Qur'an, like many of the Prophets Muslim theology shares with the People of the Book.
Al-Khidr also figures into the Alexander Romance as a servant of Alexander the Great, here called Dhul-Qarnayn, a name that also appears in the Qur'an. Al-Khidr and Alexander cross the Land of Darkness to find the Water of Life. Alexander gets lost looking for the spring, but Al-Khidr finds it and gains eternal life. In the Jordanian city of Mahis there is a Mausoleum to Al-Khidr. Some scholars suggest that Al-Khidr 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-Khidr may have come into European literature through the mixing of cultures during the Crusades.
