Khidr () is a Qur'anic figure of Islam. He is described in Surah al-Kahf as a righteous servant of God possessing great wisdom or mystic knowledge. In various Islamic and non-Islamic traditions, Khidr is described as an angel, prophet, or wali (saint), who guards the sea, teaches secret knowledge and aids those in distress. He prominently figures as patron of the Islamic saint Ibn Arabi. The figure of al-Khidr has been syncretized over time with various other figures including Dūraoša and Sorūsh in Iran, Sargis the General and Saint George in Asia Minor and the Levant, Elijah and Samael (the divine prosecutor) in Judaism, Elijah among the Druze, John the Baptist in Armenia, and Jhulelal in Sindh and Punjab in South Asia. He is commemorated on the holiday of Hıdırellez.

Though not mentioned by name in the Quran, he is named by Islamic scholars as the figure described in as a servant of God who has been given "knowledge" and who is accompanied and questioned by the prophet Musa (Moses) about the many seemingly unfair or inappropriate actions he (Khidr) takes (damaging a ship, killing a young man, repaying inhospitality by repairing a wall). At the end of the story Khidr explains the circumstances unknown to Moses that made each of the actions fair and appropriate.

Etymology

The name al-Khiḍr shares exactly the same triliteral root as the Arabic al-akhḍar or al-khaḍra, a root found in several Semitic languages meaning "green" or "verdant" (as in al-Qubbah al-Khaḍrā’ or the Green Dome). Therefore, the meaning of the name has traditionally been taken to be "the Green One" or "the Verdant One". Some contemporary scholars have disagreed with this assessment; however, some others point to a possible reference to the Mesopotamian figure Utnapishtim from the Epic of Gilgamesh through the Arabization of his nickname, Hasisatra. According to another view, the name Khidr is not an Arabic variant or an abbreviation of Hasisatra, but it may have been derived from the name of the Canaanite god Kothar-wa-Khasis and later it may have been assimilated to the Arabic al-akhḍar. Finally, it has been suggested that the name of Khidr is derived from Arabic haḍara, a verb meaning 'to be present' or 'be in the presence', and it was explained over time by a similar Arabic word meaning 'green'.

Quranic narrative

In the Quran 18:65–82, Moses meets the Servant of God, referred to in the Quran as "one of our slaves whom We had granted mercy from Us and whom We had taught knowledge from Ourselves". Muslim scholars identify him as Khiḍr, 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. These associations come in later scholarship on al-Khiḍr.

The Quran states that they meet at the junction of two seas, where a fish that Moses and his servant had intended to eat has escaped. Moses asks for permission to accompany the Servant of God so Moses can learn "right knowledge of what [he has] been taught". The Servant informs him that "Surely you [Moses] cannot have patience with me. And how can you have patience about things about which your understanding is not complete?" 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."

Reports in the Hadith

thumb|Islamic [[Persian miniature|miniature of Khidr filling his cup at the fountain of life.]]

Al-Khiḍr is a figure in Islamic tradition who is believed to have the appearance of a young adult but with a long, white beard. According to some authors, al-Khiḍr is Xerxes, a 6th-century Sasanian prince who disappeared after finding the fountain of life and sought to live his remaining life in service of God. There are several reported proofs of the life of al-Khiḍr, including one where Muhammad is said to have stated that the prophet Elijah and al-Khiḍr meet every year and spend the month of Ramadan in Jerusalem. Another report states that a man seen walking with Umar II was actually al-Khiḍr. It is also narrated that Al-Khiḍr met with Ali by the Kaaba. It is also told that during the time when the false Messiah appears, a believer will challenge him, who will be sliced into two pieces and rejoined, making it appear that he caused him to die and be resurrected, and this person will be al-Khiḍr.

Muhammad al-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 Muhammad and was recognized only by Ali from amongst the rest of the companions, and where he came to show his grief and sadness at the death of Muhammad. Al-Khiḍr's appearance at 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. Ali said that he was Khiḍr.

Ja'far al-Sadiq narrates in Kitab al-Kafi that after entering the sacred Mosque in Mecca, Ali, Hasan ibn Ali, and Husayn ibn Ali were visited by a good looking, well dressed man who asked them a series of questions. Hasan answered the questions and upon this, the man testified to the prophet-hood of Muhammad followed by testifying that Ali and his Ahl al-Bayt are the successors and heir to his message. Ali asked Hasan to track the whereabouts of the visitor, but when he could not, Ali revealed the identity of the man to be Khidr.

left|thumb|A [[Persian miniature|Persian manuscript depicting Elijah and al-Khiḍr (right) together at the fountain of youth.]]

The Islamic scholar Said Nursî believed that Khidr, a figure in Islamic tradition, is alive and at the second degree of life. Some religious scholars have doubts about this belief. He said al-Khidr and Elijah were free and able to be present in multiple places at the same time. They do not have to eat or drink and are not restricted by human needs. There is a level of sainthood called "the degree of Khidr" where a person receives instruction from Khidr and meets with him. However, sometimes the person at this level is mistaken for Khidr himself.

Islamic perspectives

In Sunni Islam

Persian scholar, historian and exegete of the Qur'an Muhammad ibn Jarir al-Tabari, writes about Khidr in a chapter of his The History of al-Tabari, called "The Tale of al-Khiḍr and His History; and the History of Moses and His Servant Joshua." Al-Tabari describes several versions of the traditional story surrounding al-Khiḍr. At the beginning of the chapter, al-Tabari explains that in some variations, al-Khiḍr is a contemporary of the mythical Persian king Afridun, who was a contemporary of Abraham, and lived before the days of Moses. Al-Khiḍr is also said to have been appointed to be over the vanguard of the king Dhul-Qarnayn the Elder, who in this version is identified as the king Afridun. In this specific version, al-Khiḍr comes across the River of Life and, unaware of its properties, drinks from it and becomes immortal. Al-Tabari also recounts that al-Khiḍr is said to have been the son of a man who believed in Abraham, and who emigrated with Abraham when he left Babylon.

Al-Khiḍr is also commonly associated with Elijah, even equated with him, and al-Tabari makes a distinction in the next account in which al-Khiḍr is Persian and Elijah is an Israelite. According to this version of al-Khiḍr's story, al-Khiḍr and Elijah meet every year during the annual festival season. He does not state clearly why he has this preference, but rather seems to prefer the chain of sources (the isnad) of the former story rather than the latter.

The various versions in al-Tabari's History more or less parallel each other and the account in the Quran. However, in the stories al-Tabari recounts, Moses claims to be the most knowledgeable man on earth, and God corrects him by telling him to seek out al-Khiḍr. Moses is told to bring a salted fish, and once he found the fish to be missing, he would then find al-Khiḍr. Moses sets out with a travel companion, and once they reach a certain rock, the fish comes to life, jumps into the water, and swims away. It is at this point that Moses and his companion meet al-Khiḍr.

Al-Tabari also adds to lore surrounding the origins of al-Khiḍr's name. He refers to a saying of Muhammad that al-Khiḍr ("the Green" or "the Verdant") was named because he sat on a white fur and it shimmered green with him.

In Shia Islam

Some Shia Muslims amongst the laity believe al-Khiḍr accompanied Muhammad al-Mahdi in meeting one Sheikh Hassan ibn Muthlih Jamkarani, on 22 February 984 CE (17 Ramadan 373 A.H.) and instructing him to build Jamkaran Mosque at that site of their meeting. The site, six kilometers east of Qom, Iran, has been a pilgrimage destination for the Shia for some time.

In Ismailism, al-Khiḍr is considered one of the 'permanent Imams'; that is, those who have guided people throughout history.

In Sufi thought

thumb|Dome of al-Khidr, [[al-Aqsa Mosque, Old City of Jerusalem]]

In Sufi tradition, al-Khiḍr holds a distinguished position as a figure who receives illumination directly from God without human mediation. He is considered to be alive and many respected figures, shaykhs, and prominent leaders in the Sufi community claim to have had personal encounters with him. Examples of those who have claimed this are Abdul-Qadir Gilani, al-Nawawi, Ibn Arabi, Sidi Abdul Aziz ad-Dabbagh and Ahmad ibn Idris al-Fasi. Ibn Ata Allah's Lata'if al-Minan (1:84–98) states that there is consensus among the Sufis that al-Khiḍr is alive.

There are also several Sufi orders that claim origin with al-Khiḍr or that al-Khiḍr is part of their spiritual chain, including the Naqshbandi Haqqani Sufi Order, Muhammadiyah, Idrisiyya and Senussi. He is the hidden initiator for Uwaisi Sufis, who enter the mystical path without being initiated by a living master, instead following the guiding light of earlier masters or, in their belief system, by being initiated by al-Khiḍr. Al-Khiḍr had thus come to symbolize access to the divine mystery (ghayb) itself, and in the writings of Abd al-Karim al-Jili, al-Khiḍr rules over ‘the Men of the Unseen' (rijalu’l-ghayb). Al-Khiḍr is also included among what in classical Sufism are called the ‘’abdāl’’ (‘those who take turns’). In Sufi hierarchy, ‘’abdāl’’ is a mysterious rank of which al-Khiḍr is the spiritual head.

The Sri Lankan Sufi Bawa Muhaiyaddeen also 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 Quran, by carrying out seemingly unjust actions. Al-Khiḍr repeatedly 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-Khiḍr is Moses' spiritual guide, who initiates Moses into the divine sciences, and reveals to him the secret mystic truth. The Moroccan Sufi Abdul Aziz ad-Dabbagh describes al-Khiḍr as acting in the guidance of divine revelation (wahy) as do other saints, without requiring prophethood. In comparison to other saints, God gave al-Khiḍr the powers and the knowledge of the highest ranking saint (al-ghawth), such as the power of free disposal reaching far beyond the Arsh and having all God-sent scriptures in memory.

In Ahmadiyya

Ahmadi exegeses of the Quran tend to identify the "Servant of God" whom Moses met to be the symbolic representation of 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 is cited. According to Ahmadi commentaries, Moses' journey towards, and his meeting with the "servant of God" was a visionary experience similar to the Mi'raj (ascension) of Muhammad whom Moses had desired to see and was shown in this vision. The nature of the dialogue between Moses and the "Servant of God" and the relationship between them is seen as indicative of the personal characteristics of Moses and Muhammad as well as those of their respective followers; Khiḍr's seemingly inappropriate actions and the wisdom behind them are understood with reference to salient features of Muhammad's life and teachings; and the entire Quranic narrative is understood as being expressive of Muhammad's spiritual superiority over Moses and the supersession of the Judaic dispensation by the Islamic one.

In Druze faith

Druze venerate Elijah, and he is considered a central figure in Druzism. The Druze regard the Cave of Elijah as holy, The Druze typically view El Khidr, John the Baptist and Saint George as one and the same, successive reincarnation of one soul, in keeping with their beliefs in these concepts.

Saint George is described as a prophetic figure in Druze sources; and in some sources he is identified with Elijah (Mar Elias), The Druze version of the story of al-khidr was syncretized with the story of Saint George and the Dragon. Thus, in all the villages inhabited by Druzes and Christians in central Mount Lebanon a Christian church or Druze maqam is dedicated to either one of them. It is still a functional temple and the holiest site for present-day Zoroastrians living in Iran.

Each year from 14–18 June, many thousands of Zoroastrians from Iran, India and other countries make a pilgrimage to Yazd in Iran to worship at a hillside grotto containing the sacred spring dedicated to Pir-e Sabz. Here the worshippers pray for the fertilising rain and celebrate the greening of nature and the renewal of life.

As Babayan says, "Khizr is related to the Zoroastrian water goddess Anahita, and some of her former sanctuaries in Iran were rededicated to him (Pir-i Sabz)".

Theories on origin

thumb|al-Khiḍr and Alexander the Great in front of the Fountain of Life

The source of the Quranic episode of Moses' journey with al-Khiḍr has been the subject of different opinions of various scholars. Like some other scholars, Brannon notes that the story does not appear to have any direct Christian or Jewish antecedent. But a very recent study has shown that the Qur'anic story is full of Jewish symbols, even if we cannot historically identify its likely original form. However, the scholar who made this argument recently (2019) revised it. While the two figures share characteristic parallels in many ways, historical analysis has shown that it is misleading to consider only this symbolic harmony. According to this view, although Khidr has some common features arising from the mythological personality of Eliyah transferred from Kothar and Hasis, he is in fact a syncretic form of Enoch and Eliyah. Because the Quranic story about Khidr who is mentioned anonymously in the surat al-Kahf, is basically the Enochian version of an Eliyah story.

Comparative mythology

thumb|18th-century Islamic illustration of Iskander (left) talking to the Islamic prophet al-Khidr, who stands on a fish

In various accounts al-Khidr has been linked to the figure of Dhu al-Qarnayn, who is commonly identified as Alexander the Great, although many Islamic scholars have rejected this claim as Alexander the Great was a polytheist. In one version, al-Khidr and Dhu al-Qarnayn cross the Land of Darkness to find the Water of Life. Dhu al-Qarnayn gets lost looking for the spring but al-Khidr finds it and gains eternal life. According to Wahb ibn Munabbih, quoted by Ibn Hisham, King Sa'b was given the epithet Dhu al-Qarnayn by al-Khidr after meeting him in Jerusalem. Al-Khidr agrees, and eventually stumbles upon the Water of Life on his own. Khidr's role is expanded in the 13th-century Sirat al-Iskandar, where he is Alexander's companion throughout.

left|thumb|250x250px|Iskander visits Fountain of Youth with Khidr and [[Elijah in Islam|Ilyas.]]

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. It is also possible that the story derives from an Irish myth which predates the Crusades in which Cú Chulainn and two other heroes compete for the curadmír, the select portion given to champions, at feasts; ultimately, Cú Chulainn 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.

In certain parts of India, al-Khidr is also known as Khawaja Khidr, a river spirit of wells and streams. He is mentioned in the Sikandar-nama as the saint who presides over the well of immortality, and is revered by both Hindus and Muslims.

In The Unreasoning Mask by famed science fiction writer Philip José Farmer, while Ramstan, captain of the al-Buraq, a rare model spaceship capable of instantaneous travel between two points, attempts to stop an unidentified creature that is annihilating intelligent life on planets throughout the universe, he is haunted by repeating vision of meeting al-Khidr.

In later Islamic and Sufi traditions, al-Khidr is often portrayed as a continuing spiritual presence who guides and assists people in different places and circumstances. He is closely associated with growth, blessing, and vegetation, and some accounts state that the ground became green wherever he sat or prayed. These traditions helped give rise to his title "al-Khidr" (“the Green One”).

See also

  • Green Man
  • Mysticism
  • Mahis
  • Saint George
  • Pir Khidir Zinda, a mausoleum, believed to house Khidir's remains

Footnotes

References

Bibliography

  • Michelangelo Chasseur: Oriental Elements in Surat al Kahf. Annali di Scienze Religiose 1, Brepols Publishers 2008, , p. 255-289 (Brepols Journals Online)
  • Oliver Leaman: The Qur'an: An Encyclopedia. Taylor & Francis 2006, , p. 343–345 ()
  • Khidr.org