Khidr
| Hazrat Khidr | |
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| Mystic, Green One, Teacher of the Prophets | |
| Honored in | Islam |
| Influenced | Countless future Sufi saints and mystics |
| This article is part of the series: |
| Islam |
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Hazrat Khidr(Template:''Khiḍr'' "the Green One", also transcribed as Khidar, Khizr, Khyzer, Khizar) is a revered figure in Islam, whom the Qur'an describes as a righteous servant of God,[1] who possessed great wisdom or mystic knowledge, represented iconically by a fish.[2][1] and who was a contemporary of Moses,[3] The 18th sura ("The Cave") presents a narrative where Khidr accompanies Moses, who tempts Moses into violating his oath to not ask any questions.
In medieval Islamic tradition, Khidr is variously described as a messenger or a prophet.[4]
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[edit] Quranic narrative
In chapter 18, verses 65–82, Moses meets Khiḍr, referred in the Quran as "one from among Our servants whom We had granted mercy from Us and whom We had taught knowledge from Ourselves",[5] at the junction of the two seas and asks for permission to accompany him so Moses can learn "right knowledge of what [he has] been taught".[6] Khiḍr, realizing that Moses had the Torah and divine knowledge to draw upon, informs him in a stern manner that their knowledge is of different nature and that "Surely you [Moses] cannot have patience with me. And how canst thou have patience about things about which thy understanding is not complete?"[7] Moses promised to be patient and obey Khiḍr, and they set out together. After they board a ship, Khiḍr damages the vessel. Forgetting his oath to follow quietly, Moses says, "Have you made a hole in it to drown its inmates? Certainly you have done a grievous thing." Khiḍr 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, Khiḍr murders a young man. Moses again cries out in astonishment and dismay, and again Khiḍr reminds Moses of his warning, and Moses promises he will not violate his oath again, and if he did he than he would excuse himself from Khidr's presence. They then proceed to a town where they are denied hospitality. This time, instead of harming anyone or anything, Khiḍr restores a decrepit wall in the village. Yet again Moses is amazed and violates his oath for the third and last time, asking why Khiḍr did not at least exact "some recompense for it!"
Khiḍr 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 were 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, Hazrat Khiḍr explained that underneath the wall was a treasure belonging to two hapless orphans whose father was a righteous man. As God's envoy, Hazrat Khiḍr 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.
[edit] Reports in the Hadith
Among the strongest transmitted proofs about the life of Khiḍr are two reports, one narrated by Imam Ahmad in Al-Zuhd whereby Prophet Muhammad is said to have stated that Elijah and Khidr meet every year and spend the month of Ramadan in Jerusalem and the other narrated by Ya'qub ibn Sufyan from the 'Umar ibn 'Abd al-'Aziz whereby a man he was seen walking with was actually Hazrat Khiḍr. Ibn Hajar declared the chain of the first fair and that of the second sound in Fath al-Bari (1959 ed. 6:435). He goes on to cite another sound report narrated by Ibn 'Asakir from Abu Zur'a al-Razi whereby the latter met Hazrat Khiḍr twice, once in his young age, the other in his old age, but Hazrat Khiḍr himself had not changed.
Hazrat Khiḍr is believed to be a man who has the appearance of a young adult but a long, white beard. According to some authors like Abdul Haq Vidhyarthi, al-Khiḍr is Xerxes (not to be confused with Xerxes I), who disappeared after being in the lake regions of Sijistan or Sistan that comprise the wetlands of the Irano-Afghan-Pakistani border today, and after finding the fountain of life, sought to live his entire remaining life in service of God and to help those in their path/journey to Him.
Imam Bukhari reports that Hazrat 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 Hazrat Khiḍr was present at the funeral of Prophet Muhammad P.B.U.H and was recognized only by Hazrat Abu Bakr and Hazrat Ali from amongst the rest of the companions, and where he came to show his grief and sadness at the passing away of the Prophet. Hazrat Khiḍr's appearance at prophet 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. Abu Bakr and Ali said that he was Khiḍr.[8]
In another narration Hazrat Khiḍr met with Hazrat Ali by the Kaabah and instructed him about a supplication that is very meritorious when recited after the obligatory prayers. It is reported by Imam Muslim that during the time when the false Messiah appears and as he approaches at the outskirts of the city of Medina, a believer would challenge him, whom the false Messiah will slice into two piece and rejoin, making it appear that he caused him to die and be resurrected, to which this man would proclaim the falsehood of the Dajjal who would try again to kill him (or make show of it) but would fail and thus his weakness and inability being made revealed. According to the commentators and transmitters of this narration the person who will challenge the Antichrist and humiliate him will be Hazrat Khiḍr.
[edit] In Sufism
To Sufis, Hazrat Khiḍr holds a very dear place. Although amongst the Sunni scholars there is a difference of opinion about him being still alive, amongst Sunni Sufis there is almost a consensus that Hazrat Khiḍr is still alive, with many respected figures and shaykhs, and prominent leaders claiming having had personal encounters with him. Examples of those who had claim this are Ghawth Abd al-Qadir al-Jilani, Imam an-Nawawi, Muhyideen Ibn Arabi, Sidi Abdul Aziz ad-Dabbagh and Ahmad ibn Idris al-Fasi. Ibn 'Ata' Allah in Lata'if al-Minan (1:84-98) states that there is consensus among the Sufis that al-Khiḍr is alive. In fact there are orders that claim origin with Hazrat Khiḍr himself, or that al-Khiḍr was part of their chain, for example some of the Naqshbandiyya, the Muhammadiyyah, the Idrisiyyah, and the Sanusiyyah are tariqahs that had Hazrat Khiḍr as one of the central figures connecting them to the spiritual outflow of the Prophet Muhammad.
In Sufi tradition, Hazrat Khiḍr has come to be known as one of those who receive illumination direct from God without human mediation. He is the hidden initiator of those who walk the mystical path, like some of those from the Uwaisi tariqa. Uwaisis are those who enter the mystical path without being initiated by a living master. Instead they begin their mystical journey either by following the guiding light of the teachings of the earlier masters or by being initiated by the mysterious prophet-saint Hazrat Khiḍr.
Hazrat Khiḍr has had thus gained enormous reputation and popularity in the Sufi tradition due to his role of an initiator. Through this way come several Sufi orders which claim initiation through Hazrat Khiḍr and consider him their master. Hazrat Khiḍr had thus come to symbolize access to the divine mystery (ghayb) itself. In the writings of Abd al-Karim al-Jili, Hazrat Khiḍr rules over ‘the Men of the Unseen' (rijalu’l-ghayb)—the exalted saints and angels. Hazrat Khiḍr is also included among what in classical Sufism are called the abdāl (‘those who take turns’). In a divinely-instituted hierarchy of such saints, Hazrat Khiḍr holds the rank of their spiritual head.
The Sri Lankan Sufi Bawa Muhaiyaddeen gives a unique account of Hazrat Khiḍr. Hazrat Khiḍr was on a long search for Allah, until Allah, out of his mercy, sends the Archangel Gabriel to guide him. Gabriel appears to Hazrat Khiḍr as a wise human sage, and Hazrat Khiḍr accepts him as his teacher. Gabriel teaches Hazrat Khiḍr much in the same way as Hazrat Khiḍr later teaches Moses in the Qur'an, by carrying out seemingly unjust actions. Hazrat Khiḍr repeatedely 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 Hazrat Khiḍr. Hazrat Khiḍr recognises him as the Archangel Gabriel, and then Gabriel bestows a spiritual title upon Hazrat Khiḍr, by calling him Hayat Nabi, the Eternal Life Prophet.
The French scholar of Sufism, Henry Corbin, interprets Hazrat Khiḍr as the mysterious prophet, the eternal wanderer. The function of Hazrat 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, Hazrat Khidr is Moses' spiritual guide, who initiates Moses into the divine sciences, and reveals to him the secret mystic truth.
[edit] Comparative mythology
Al-Khiḍr also figures in the Novel Alexander Romance as a servant of Alexander the Great. Hazrat Khidr and Alexander cross the Land of Darkness to find the Water of Life. Alexander gets lost looking for the spring, but Hazrat Khiḍr finds it and gains eternal life.
Some scholars suggest that Hazrat Khiḍr is also represented in the Arthurian tale, Sir Gawain and the Green Knight, as the Green Knight.[9] In the story, the Green Knight tempts the faith of Sir Gawain three times. The character of al-Khiḍr may have come into European literature through the mixing of cultures during the Crusades.[10]
It is also possible that the story derives from an Irish myth which predates the Crusades in which Cuchulainn and two other heroes compete for the champion's portion at feasts; ultimately, Cuchulainn 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.
The story is also similar to one told by Rabbi Nissim ben Jacob in the eleventh century of a journey made by the prophet Elijah and Rabbi Joshua ben Levi.[11][12] The first house where they stay the night belongs to a pious old couple who give the prophet and the rabbi the best of their food and beds. However, the couple's cow dies in the night. Elijah later explains that the Angel of Death came and he persuaded the angel to take the cow instead of the wife. The next house, as in the Hazrat Khiḍr story, is that of a rich miser, and Elijah repairs his wall so that he will not, in having it repaired, find the treasure hidden under it.
[edit] See also
- Malamatiyya
- Muslim views on the intercession of saints
- Saint George#Interfaith Shrine
- The Green Man
- Mahis
- Jamkaran
[edit] Notes
- ^ a b Qur'an, 18:65
- ^ "Fish is the emblem of the fruit of secular knowledge" A. Yusuf All, Holy Qur’ān (Lahore: 1938), p. 747, note 2408.
- ^ Qur'an, 18:64–65
- ^ Stories of The Prophets, ibn Kathir, The Story of Khizr
- ^ [Quran 18:65]
- ^ [Quran 18:66]
- ^ [Quran 18:68]
- ^ Ibn al-Jazari, 1994, p. 228
- ^ Lasater, Alice E. (1974). Spain to England: A Comparative Study of Arabic, European, and English Literature of the Middle Ages. University Press of Mississippi.
- ^ Ahmad, Hadhrat al-Hajj Mirza Bashirudeen Mahmood - Khalifatul Masih II. Tafsir e Kabir iv. (10 Volumes. Rabwah, 1962).
- ^ Nissim ben Jacob ibn Shahin, Sefer Ma'asiyyot ha-Hakhamim wehu Ḥibbur Yafeh meha-Yeshu'ah, (Judeo-Arabic, 11th century);
modern translation by William M. Brinner as An Elegant Composition concerning Relief after Adversity: Yale 1977 (Yale Judaica Series vol 20), ISBN 9780300019520; pbk 1996, ISBN 1568219849
extracted in Polano, H. (1876). The Talmud: Selections. - ^ Brannon M. Wheeler, The Jewish origins of Qur An 18:65-82? Reexamining Arent Jan Wensick's theory, Journal of the American Oriental Society, 118, 153–171, April–June 1998 (via findarticles.com)
[edit] References
- Michelangelo Chasseur: Oriental Elements in Surat al Kahf. Annali di Scienze Religiose 1, Brepols Publishers 2008, ISSN 2031-5929, p. 255-289 (Brepols Journals Online)
- Oliver Leaman: The Qur'an: An Encyclopedia. Taylor & Francis 2006, ISBN 0-415-32639-7, p. 343-345 (restricted online version (Google Books))
[edit] External links
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