Question: Some people assert that such legendary figures as Khidir (Hizir) are fictitious. Aren’t there any ahâdîth about Khidir ‘alaihis-salâm?
Islamic scholars fell into disagreement not as to the existence of Khidir ‘alaihis-salâm but as to whether he was a prophet, so some of them said he was a prophet while some others said he was a walî.
Hadrat Imâm-i Rabbânî stated that he met and had a talk with Khidir ‘alaihis-salâm but that he passed away and his soul was made to appear in a human form. [vol.I, Letter 282]
Because it is a known fact that Hadrat Khidir has talked with many awliyâ’, there are Islamic scholars communicating that he is alive. But the statement “There is no such person as Khidir” has never been uttered by any Ahl as-Sunnat scholar.
The friendship between Mûsâ ‘alaihis-salâm and Hadrat Khidir is narrated in the âyât from 60th to 72nd of Kahf Sûra. Tafsîr and hadîth books write that the friend of Mûsâ ‘alaihis-salâm was Hadrat Khidir. (Baydâwî, Jalâlayn, Madârik, Bukhârî)
One of the hadîth-i sharîfs about Hadrat Khidir is as follows:
(When Khidir lays a white hide on the ground and sits on it, the dry land instantly becomes green with vegetation. Because the green grass that has grown hangs from his back, he is called Khidir.) [Bukhârî] (Khidir means green.)
The moral of the story
Question: What is the moral of the story of Khidir and Hadrat Mûsâ, which appears in the Qur’ân?
Every story contains practical lessons to draw. Some of the rulings scholars inferred from the story of Hadrat Khidir and Mûsâ ‘alaihis-salâm are as follows:
1. When one is making a journey, it is jâiz (permissible) to have a servant. Also, one can set off for a journey with a friend. [On a journey, it is sunnat to choose one the commander, and it is wâjib to obey this commander.]
2. It is mustahab to make long-distance journeys in order to learn ‘ilm (knowledge), if need be.
3. When a person sets out on a journey, it is permissible to take food with him or her. This act is not an obstacle to tawakkul (trust in Allahu ta’âlâ).
4. Even if a disciple is superior to his master in rank, he should behave humbly and modestly towards his master. [Humans are the teachers of what they know and the students of what they do not know. So when they are learning something they do not know from someone else who knows it, they should humble themselves towards that person.]
5. If a disciple asks something that he will be unable to bear, his master should offer an apology because he will not be able to teach it.
6. People should say “Inshâ-Allah” when they are talking about something they will do.
7. The followed can stipulate conditions for the follower to fulfill.
8. The conditions stipulated must be fulfilled.
9. One must not be reproached for something one has forgotten.
10. Repetition is made three times.
11. It is permissible for a traveler to ask for food if it is necessary.
12. One can demand a wage for the work one has done.
13. A poor person is not exempted from being poor even if he or she has a means of earning a living.
14. It is harâm to appropriate others’ property.
15. In order to save the property of an orphan or goods that have been entrusted to someone, damage can be done to some part of them.
16. When one faces two evils, it is necessary to commit the lesser of them.
17. A (damaged) building must be repaired. It must not be neglected until it collapses.