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Khidr "the Green One", also transcribed as Khidar, Khizr, Khyzer, Khizar, Kezr) 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]. He is most often said to be a contemporary of Moses, but in other variations of his story, he lived at the same time as Abraham, the mythical Persian king Afridun, Alexander the Great, and Nashiya bin Amus ^[3] .^[4] The 18th sura ("The Cave") presents a narrative where Khidr accompanies Moses and tests him about his oath to not ask any questions.

In medieval Islamic tradition, Khidr is variously described as a messenger or a prophet.^[5]

Qur'anic narrative[link]

In chapter 18, verses 65–82, Moses meets the Servant of God, referred in the Quran as "one from among Our friend whom We had granted mercy from Us and whom We had taught knowledge from Ourselves",^[6] 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".^[7] The Servant of God 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?"^[8] 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 of God 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 of God 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 of God 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 of God explained that underneath the wall was a treasure belonging to two hapless orphans whose father was a righteous man. As God's envoy, the Servant of God 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.

Muslim scholars identify the Servant of God mentioned in these verses as Khiḍr, although he is not explicitly named in the Qur'an and there is no reference to him being immortal or being especially associated with esoteric knowledge or fertility ^[9]. These associations come in later scholarship on Khiḍr ^[10].

Khiḍr in "The History of al-Tabari"[link]

In his chapter '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 Khiḍr. At the beginning of the chapter, al-Tabari explains that in some variations, Khiḍr is a contemporary of the mythical Persian king Afridun, who was a contemporary of Abraham, and lived before the days of Moses^[11]. Khiḍr is also said to have been appointed to be over the vanguard of the king Dhu al-Quarnayn the Elder, who in this version is identified as the king Afridun^[12]. In this specific version, Khiḍr comes across the River of Life and, unaware of its properties, drinks from it and becomes immortal^[13]. Al-Tabari also recounts that Khiḍr is said to have been the son of a man who believed in Abraham, and who emigrated with Abraham when he left Babylon^[14].

Khiḍr is also commonly associated with Elijah, even equated with him, and al-Tabari makes a distinction in the next account in which Khiḍr is Persian and Elijah is Israeli. According to this version of Khiḍr's story, Khiḍr and Elijah meet every year during the annual festival season^[15].

Al-Tabari seems more inclined to believe that Khiḍr lived during the time of Afridun before Moses, rather than traveled as Abraham's companion and drank the water of life^[16]. 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 Qur'an. 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 Khiḍr. Moses is told to bring a salted fish, and once he found the fish to be missing, he would then find 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 Khiḍr.

Al-Tabari also adds to lore surrounding the origins of Khiḍr's name. He refers to a saying of the Prophet Muhammad, that Khiḍr was called green because he sat on a white fur and it shimmered green with him^[17].

Reports in the Hadith[link]

Among the strongest transmitted proofs about the life of Khiḍr are two reports, one narrated by Imam Ahmad in Al-Zuhd whereby Muhammad (SAW) 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 Umar ibn Abd al-Aziz whereby a man he was seen walking with was actually Khiḍr. Ibn Hajar declared the claim 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 Khiḍr twice, once in his youth, the other in old age, but Khiḍr himself had not changed.

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 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 Khiḍr was present at the funeral of Muhammad and was recognized only by Abu Bakr and 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. 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.^[18]

In another narration Khiḍr met with 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 Khiḍr.

In Sufism[link]

To Sufis, 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 Khiḍr is still alive, with many respected figures and shaykhs, and prominent leaders claiming having had personal encounters with him. Examples of those who have claimed 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 Khiḍr is alive. In fact there are orders that claim origin with Khiḍr himself, or that Khiḍr was part of their chain, for example some of the Naqshbandiyya, the Muhammadiyyah, the Idrisiyyah, and the Sanusiyyah are tariqahs that had Khiḍr as one of the central figures connecting them to the spiritual outflow of the Prophet Muhammad.

In Sufi tradition, 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 Khiḍr.

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 Khiḍr and consider him their master. Khiḍr had thus come to symbolize access to the divine mystery (ghayb) itself. In the writings of Abd al-Karim al-Jili, Khiḍr rules over ‘the Men of the Unseen' (rijalu’l-ghayb)—the exalted saints and angels. 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, Khiḍr holds the rank of their spiritual head.

The Sri Lankan Sufi Bawa Muhaiyaddeen gives a unique account of Khiḍr. Khiḍr was on a long search for Allah, until Allah, out of his mercy, sends the Archangel Gabriel to guide him. Gabriel appears to Khiḍr as a wise human sage, and Khiḍr accepts him as his teacher. Gabriel teaches Khiḍr much in the same way as Khiḍr later teaches Moses in the Qur'an, by carrying out seemingly unjust actions. 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 Khiḍr. Khiḍr recognises him as the Archangel Gabriel, and then Gabriel bestows a spiritual title upon Khiḍr, by calling him Hayat Nabi, the Eternal Life Prophet.

The French scholar of Sufism, Henry Corbin, interprets Khiḍr as the mysterious prophet, the eternal wanderer. The function of 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, Khidr is Moses' spiritual guide, who initiates Moses into the divine sciences, and reveals to him the secret mystic truth.

Comparative mythology[link]

There are several versions of the Novel Alexander Romance in which Khiḍr figures as a servant of Alexander the Great. in one version, Khidr and Alexander cross the Land of Darkness to find the Water of Life. Alexander gets lost looking for the spring, but Khiḍr finds it and gains eternal life. In the Iskandarnamah by an anonymous author, Khiḍr is asked by Alexander to lead him and his armies to the Water of Life^[19]. Khidr agrees, and eventually stumbles upon the Water of Life on his own^[20]. He tries to show Alexander, but the spring has disappeared^[21].

Some scholars suggest that Khiḍr is also represented in the Arthurian tale, Sir Gawain and the Green Knight, as the Green Knight.^[22] In the story, the Green Knight tempts the faith of Sir Gawain three times. The character of Khiḍr may have come into European literature through the mixing of cultures during the Crusades.^[23] 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.^[24][25] 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.

A third potential parallel to the legend surrounding Khiḍr is the epic of Gilgamesh^[26] . The episode in question takes place after the death of the king Gilgamesh's closest friend Enkidu. Gilgamesh goes on a journey to find his ancestor Utnapishtim, a wise figure who was granted immortal life and who lives at the mouth of two rivers^[27]. Ultimately, although Gilgamesh finds Utnapishtim, he is not able to attain immortality. Although the parallel is not exact, the story shares several major themes with both Surah 18 in the Qur'an and the Alexander romance, namely, the presence of a wise figure in all three stories, and the quest and ultimate failure to attain immortality in the epic of Gilgamesh and the Alexander romance^[28].

In certain parts of India, Khiḍr is also known as Khwadja Khidr, a river god or spirit of wells and streams^[29]. 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^[30]. He is sometimes pictured as an old man dressed in green, and is believed to ride upon a fish^[31]. His principal shrine is on an island of the Indus by Bakhar^[32].

See also[link]

• Malamatiyya
• Muslim views on the intercession of saints
• Saint George#Interfaith Shrine
• The Green Man
• Mahis
• Jamkaran

Notes[link]

References[link]

• 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))

External links[link]

• Comprehensive site on Al-Khidr
• Shrine Devoted to Al-Khidr
• Article Claiming Al-Khidr Is Still Alive

Abu Usamah at-Thahabi (born March 10, 1964) is an Imam at Green Lane Masjid in Birmingham, England.

History[link]

Abu Usamah, Khalifah At-Thahabi, born Frankie Lipscomb, was born and raised in Passaic, New Jersey, the third eldest of four children. His siblings names include Kimberly, Sylvia, and also Daryl.

He reverted to Islam in 1986, and applied to attend the University of Madinah in Saudi Arabia, an Islamic school popular with reverts and international students. He attended the university for eight years where he graduated from the College of Da'wah and Usool-ad-Din. There he completed his BSc in Usool-Ul-Deen(theology) and learned the Arabic language. After his graduation from the University, Abu Usamah went to teach in the UK before returning to the US in 1996 in order to pursue his first position of Imam in Orlando, Florida. He was an imam at mosques in Philadelphia, Cleveland, and Peoria. Abu Usamah is very engaged in the Islamic community. He has also be immensely active in the giving of da'wah within the Islamic community.

References[link]

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Israr Ahmed (Urdu: اسرار احمد; April 26, 1932 – April 14, 2010) was a Pakistani Islamic theologian^[1] followed particularly in South Asia and also among the South Asian diaspora in the Middle East, Western Europe, and North America.^[2] Born in Hissar, (today's Haryana) in India, the second son of a government servant, he is the founder of the Tanzeem-e-islami, an off-shoot of the Jamaat-e-Islami.He has spent more than 50 years preaching Quraan.He hosted a daily show on Peace TV, a 24 hours Islamic channel broadcast internationally, and until recently^[when?] on ARY Qtv.

Early life and education[link]

Ahmad was born on April 26, 1932 in Hisar (a district of East Punjab, now a part of Haryana) in India, the second son of a government servant. He graduated from King Edward Medical College (Lahore) in 1954 and later received his Master's degree in Islamic Studies from the University of Karachi in 1965. He came under the influence of 'Abul Ala Maududi' as a young student, worked briefly for Muslim Student's Federation in the Independence Movement and, following the creation of Pakistan in 1947, for the Islami Jamiat-e-Talaba and then for the Jamaat-e-Islami. Ahmad resigned from the Jama`at in April 1957 because of its involvement in the electoral politics, which he believed was irreconcilable with the revolutionary methodology adopted by the Jama'at in the pre-1947 period.^[2]

Religious work[link]

While still a student and an activist of the Islami Jami`yat-e-Talaba, Ahmad became a Mudarris (or teacher) of the Qur'an. Even after resigning from Jama`at, he continued to give Quranic lectures in different cities of Pakistan, and especially after 1965 spent a great deal of time studying the Quran.He also worked with the tablighi jamaat but then left the organization due to some methodological differences.

In 1967 Ahmad wrote “Islamic Renaissance: The Real Task Ahead”, a tract explaining his basic belief. This was that a rebirth of Islam would be possible only by revitalizing iman (faith) among the Muslims – particularly educated Muslims – and the propagation of the Qur'anic teachings in contemporary idiom and at the highest level of scholarship is necessary to revitalize iman. This undertaking would remove the existing dichotomy between modern physical and social sciences on the one hand, and Islamic revealed knowledge on the other.

In 1971 Ahmad gave up his medical practice to devote himself full time to the Islamic revival. In 1972 he established or helped establish the Markazi Anjuman Khuddam-ul-Qur'an Lahore, Tanzeem-e-Islami was founded in 1975, and Tahreek-e-Khilafat Pakistan was launched in 1991.

Ahmad first appeared on Pakistan Television in 1978 in a program called Al-Kitab; this was followed by other programs, known as Alif Lam Meem, Rasool-e-Kamil, Umm-ul-Kitab and the most popular of all religious programs in the history of Pakistan Television, the Al-Huda, which made him a household name throughout the country.^{[citation needed]} His television lectures generally focused on the revitalization of the Islamic faith through studies of the Quran. Ahmad also criticized modern democracy and the electoral system and argued that the head of an Islamic state can reject the majority decisions of an elected assembly.^[3] Although he did not like to receive it personally, Ahmad was awarded Sitara-i-Imtiaz in 1981. He has to his credit over 60 Urdu books on topics related to Islam and Pakistan, 9 of which have been translated into English and other languages. in 21st century Ahmad came on peace TV and taught Islam to people so they could understand Islam.

Health[link]

Ahmed relinquished the leadership of Tanzeem-e-Islami in October 2002 on grounds of bad health and Hafiz Aakif Saeed is the present Ameer of the Tanzeem to whom all rufaqaa of Tanzeem renewed their pledge of Baiyah.

Influences[link]

Supporters describe his vision of Islam as having been synthesized from the diverse sources. He has also acknowledged the "deep influence" of Shah Waliullah Dehlavi, the 18th century Indian Islamic leader, anti-colonial activist, jurist, and scholar.^[4] Ahmed followed the thinking of Maulana Hamiduddin Farahi and Maulana Amin Ahsan Islahi, concerning what his followers believe is the "internal coherence of and the principles of deep reflection in the Qur'an". Furthermore, Ahmed followed Maulana Abul Kalam Azad and Maulana Sayyid Abul Ala Maududi in regards to what he believes is the "dynamic and revolutionary conception of Islam."

"In the context of Qur'anic exegesis and understanding, Ahmed was a firm traditionalist of the genre of Maulana Mehmood Hassan Deobandi and Allama Shabbir Ahmad Usmani; yet he presented Qur'anic teachings in a scientific and enlightened way ..."^[2] Ahmed believed in what he called “Islamic revolutionary thought,” which consists of the idea that Islam – the teachings of the Qur'an and the Sunnah – must be implemented in the social, cultural, juristic, political, and economic spheres of life. In this he is said to follow Mohammad Rafiuddin and Muhammad Iqbal. The first attempt towards the actualization of this concept was reportedly made by Maulana Abul Kalam Azad through his short-lived party, the Hizbullah. Another attempt was made by Maulana Sayyid Abul Ala Maududi through his Jamaat-e-Islami party. Although the Jamaat-e-Islami has reached some influence, Ahmed resigned from the party in 1956 when it entered the electoral process and believed that such an involvement led to "degeneration from a pure Islamic revolutionary party to a mere political one".

Tanzeem-e-Islami[link]

Originally a member of Jamaat-e-Islami, Ahmed became disappointed with its electoral activity, "significant policy matters", and what he saw as the "lack of effort to create an Islamic renaissance through the revolutionary process." He and some other individuals resigned from JI and in 1956 founded the nucleus of Tanzeem-e-Islami, an attempt to create a "disciplined organization." "A resolution was passed which subsequently became the Mission Statement of Tanzeem-e-Islami."^[2]

Along with his work to revive "the Qur'an-centered Islamic perennial philosophy and world-view" Ahmed aimed with his party to "reform the society in a practical way with the ultimate objective of establishing a true Islamic State, or the System of Khilafah".

Caliphate[link]

According to the Tanzeem-e-Islami website Ahmed and the party believe "the spiritual and intellectual center of the Muslim world has shifted from the Arab world to the Indo-Pakistan subcontinent" and "conditions are much more congenial for the establishment of Khilafah in Pakistan" than in other Muslim countries.^[5]

Hizb ut-Tahrir[link]

According to Tanzeem-e-Islami's FAQ, while both Hizb ut-Tahrir and Tanzeem-e-Islami share belief in reviving the Caliphate as a means of implementing Islam in all spheres of life, Tanzeem-e-Islami does not believe in involvement in electoral politics, armed struggle, coup d'état to establish a caliphate, and has no set plan of detailed workings for the future Caliphate. Tanzeem-e-Islami emphasizes that iman (faith) among Muslims must be revived in "a significant portion of the Muslim society" before there can be an Islamic revival.^[5]

Abul Ala Maududi[link]

While Ahmed "considers himself a product" of the teachings of "comprehensive and holistic concept of the Islamic obligations" of Abul Ala Maududi, he opposes Jamaat-e-Islami's "plunge" into "the arena of power politics," which he considered to have been "disastrous."^[5]

Danger of foreign powers[link]

Nov 19, 2007 Ahmed warned that "the NATO forces are waiting on the western front to move into Pakistan and may deprive the country of its nuclear assets while on the eastern border India is ready to stage an action replay of 1971 events and has alerted its armed forces to intervene in to check threats to peace in the region".^{[citation needed]}

Criticism and controversy[link]

Canada's National Post newspaper reported in 2006 that, according to Ahmad:

"Islam's renaissance will begin in Pakistan... because the Arab world is living under subjugation. Only the Pakistan region has the potential for standing up against the nefarious designs of the global power-brokers and to resist the rising tides of the Jewish/Zionist hegemony.^[6]

Asia Times reports that in September 1995 Ahmed told the annual convention of the Islamic Society of North America that:

The process of the revival of Islam in different parts of the world is real. A final showdown between the Muslim world and the non-Muslim world, which has been captured by the Jews, would soon take place. The Gulf War was just a rehearsal for the coming conflict.

He appealed to the Muslims of the world, including those in the US, to prepare themselves for the coming conflict."^[7]

On July 27, 2007, VisionTV, a Canadian multi-faith religious television channel, aired an apology for broadcasting lectures by Mr. Ahmed. The channel had taken Ahmed off the air earlier that week for his derogatory comments about Jews. In reply, Ahmed "strongly refuted the impression that he hated the Jews or he held anti-Semitic views," according to the National Post, but a "written statement, issued by his personal secretary in Lahore, went on to explain Mr. Ahmad's belief that the Holocaust was `Divine punishment` and that Jews would one day be `exterminated.`"^[8]

The Post gave several quotes about Jews by Ahmed including

"It is apparent to any careful observer that the Jews have continued to suffer the floggings of Divine punishment in the present century – the Holocaust during the Second World War being a case in point.

[T]he conflict between the Jews and Muslims is going to result, ultimately, in the total extermination of the former, according to the Divine law of 'annihilation of the worse.'"^[8]

Death and funeral[link]

Ahmed died^[9] of a cardiac arrest at his home in Lahore on the morning of 14 April 2010 between 3:00 and 3:30 a.m. According to his son, his health deteriorated at around 1:30 a.m. with pain in the back, he was a long time heart patient.^[10]

His funeral (Namaz-e-Janazah) was held after the Asr (afternoon) prayers at Central Model-town Park (near Barkat Market) in the city of Lahore. It is reported that around twenty thousand people attended his funeral.^{[citation needed]}

See also[link]

• Contemporary Islamic philosophy
• Islamism

References[link]