In this series I relate the stories of where the wisdom of the spiritually inclined is shown to be superior to those who live within a fixed legal framework.
This next story is one taken directly from the Quran, translated by Marmaduke Pickthall. In this story Khizr (AS) is the teacher of Moses (AS) who is still working from within a rigid framework. Obviously both are at high spiritual stations which we cannot reach, but we see where Musa (AS) is not able to abide the company of the saint.
Taken from Surat al-Kahf: The Cave.
BismillahirRahmanirRaheem
: Then found they one of Our slaves, unto whom We had given mercy from Us, and had taught him knowledge from Our presence.
: Moses said unto him: May I follow thee, to the end that thou mayst teach me right conduct of that which thou hast been taught?
: He said: Lo! thou canst not bear with me.
: How canst thou bear with that whereof thou canst not compass any knowledge?
: He said: Allah willing, thou shalt find me patient and I shall not in aught gainsay thee.
: He said: Well, if thou go with me, ask me not concerning aught till I myself make mention of it unto thee.
: So they twain set out till, when they were in the ship, he made a hole therein. (Moses) said: Hast thou made a hole therein to drown the folk thereof? Thou verily hast done a dreadful thing.
: He said: Did I not tell thee that thou couldst not bear with me?
: (Moses) said: Be not wroth with me that I forgot, and be not hard upon me for my fault.
: So they twain journeyed on till, when they met a lad, he slew him. (Moses) said: What! Hast thou slain an innocent soul who hath slain no man? Verily thou hast done a horrid thing.
: He said: Did I not tell thee that thou couldst not bear with me?
: (Moses) said: If I ask thee after this concerning aught, keep not company with me. Thou hast received an excuse from me.
: So they twain journeyed on till, when they came unto the folk of a certain township, they asked its folk for food, but they refused to make them guests. And they found therein a wall upon the point of falling into ruin, and he repaired it. (Moses) said: If thou hadst wished, thou couldst have taken payment for it.
: He said: This is the parting between thee and me! I will announce unto thee the interpretation of that thou couldst not bear with patience.
: As for the ship, it belonged to poor people working on the river, and I wished to mar it, for there was a king behind them who is taking every ship by force.
: And as for the lad, his parents were believers and we feared lest he should oppress them by rebellion and disbelief.
: And we intended that their Lord should change him for them for one better in purity and nearer to mercy.
: And as for the wall, it belonged to two orphan boys in the city, and there was beneath it a treasure belonging to them, and their father had been righteous, and thy Lord intended that they should come to their full strength and should bring forth their treasure as a mercy from their Lord; and I did it not upon my own command. Such is the interpretation of that wherewith thou couldst not bear.
the truth on 
m.a.kidwai,CME/IND.RLY.(retd.) on 
BismillahiRahmaniRahim,
Selamualaykum,
I love this series thank you for putting the remaining parts of the series on. Jazakallah. Inshallah I will come for Zikr on Friday.
-Hashim
The majority of scholars hold Khidr to be a prophet (ref: Reliance of the Traveller).
Musa was not only a prophet, but a messenger. And not any messenger, but of the 5 distinguished messengers known as the Ul al-’Azm.
No offense, but that’s quite a disrespectful and daring heading. I wouldn’t doubt that you would hold back on such choice of words had prophet Musa been able to read it.
BismillahirRahmanirRaheem
as-salamu’alaikum,
Regardless of what you hold Khidr (AS) to be, he was the Murshid of Musa (AS), and did indeed teach and correct Musa (AS) until he abandoned him.
What is a bit more disrespectful is the absence of the honorifics (even in abbreviation) to their names in your comment.
Salam
Sidi Yursil, I wish you would still reconsider the title for each post. Just because the title agrees with some of the posts, it needn’t agree with others. In some of the cases, it is distasteful and disrespectful. In the case of the post about Imam Ahmed bin Hanbal (rahimahullah) and the Sufi (r), it was a case of a Wali teaching a Wali. And in the above case, it is about a Prophet imparting knowledge to another Prophet (‘alayhimussalam). The title implies that one of them is a Saint while the other is merely a scholar, although I am sure that this is not what you intend. This, I feel, is a very dangerous association. I wish that you would take the readers’ perceptions on this one seriously.
Wassalam
Salam
Also, Sidi, the stories in which the titles do fit actually make matters worse. Because now, the Wali or the Prophet is associated with an appellation that is ALSO associated, in this blog, with others not of the same status. Do you understand what I mean?
Wassalam
BismillahirRahmanirRaheem
as-salamu’alaikum,
It is the opinion of my teachers that Khizr (AS) was and is a living saint, not a prophet. So indeed, one of them was a saint. I believe the majority also recognize that he is living today:
(sunnipath)
“This is explicitly stated by Imam Nawawi in his Sharh on Sahih Muslim, who quotes ijma’ on the topic amongst the people of tasawwuf, Imam `Ayni in his Umdat al Qari, and Imam Zubaydi in his Taj al `Arus. Imam Nawawi quotes Ibn Salah as stating, “He is alive according to the majority of the scholars, righteous, and the common folk are with them in this.”
I think the illogic of a living prophet today demonstrates that Khizr (AS) is a saint.
As to the association of people across articles, I don’t have much to say to that, its a series which is focusing on the defeat of the legalistic mindset by the spiritual mindset. I don’t think the story of Khizr (AS) in the Quran needs to be abandoned or ignored because it exposes an issue with Musa’s (AS) behavior and thinking. Yes, they were both at higher levels than us, but the lessons are there for a reason.
Each and every one of the stories contains people at different spiritual level to each other, the story speaks to itself. And across stories, certainly one will find those who are at completely different spiritual levels. I don’t think my little sharing of a series title should confuse anyone to think that I am equating everyone. Rather what is in common between them is the fallacy of acting within an exoteric mindset (for that story). Did they act that way all the time? I’m not saying that. Were they all the same calibur of people? I’m not saying that. Did they all make a similar ‘mistake’, yes.
In many other stories Musa(AS) represents the legalistic interpretation of the religion through the Laws of the Torah, and is representing ‘Law and Order’. This is in contrast to Sayiddina Isa (AS) who is representing spirituality to the Jews. Does that mean Musa (AS) was not spiritual? No. Does that mean Isa (AS) was not a master of legal sciences? No.
The fundamental understanding is that in this story, it is Musa (AS) who is learning from a murshid, told to not even ask questions in the process. In this sense, Khizr (AS) is indeed the parallel to the modern-day saint, who is an expert on hidden knowledge and wisdom, and Musa (AS) is in the role of the modern-day scholar, who is an expert on legalistic norms and practices.
I think that parallel is legitimate and is a lesson that can be drawn from that story, and it has been drawn from those who are better and more qualified than me and that is indeed what this series is all about. I don’t think that those interpretations need to be abandoned because of the calibur people being mentioned (which as I stated are quite high), rather I think that is the point!! Even prophets need a guide, a murshid to escape from certain exoteric traps.
Also Faramir, I don’t think the story of Ahmad ibn Hanbal (R) is a story of a Wali and a Wali. We hold him to be a Wali from his accomplishments in scholarly work, but there is still a difference between the Murshid and the Scholar. In that story, he is acting from the mindset of the Scholar, and not the Wali nor one trained in the spiritual sciences. Similar to Isa(AS) expertise on legal matters, there is no question that Imam Ahmed ibn Hanbal was a spiritual person, but the story is for a lesson to be taken for *us*, not of a biographical nature to document some character trait or personality defect.
Yet, as we might say, there are wali’s, and then there are Wali’s.
I think you are stuck in a certain mindset that the Murshids and Mureeds of all times got along with those studying on the exoteric sciences. Or possibly that everyone accomplished in the exoteric was accomplished in the esoteric. This is not the case. In the days where Shariah ruled, the scholars of the exoteric sciences were the lawyers and judges of today. It was in that time that the Sufi’s thrived and their message was ‘this is not enough’! Like Imam Ghazali (R), those that found solace and meaning were those who eventually sought something beyond the exoteric, but indeed there were those who never left it at all.
Today we live in an age of extremely low standards. In today’s day and age where the externalized aspects of the religion demonstrate one’s faith, yes, even following and spending a lifetime on the exoteric is beneficial to the soul. But it is my personal feeling that a Ghazalian crisis will be needed for most who are focusing on the exoteric today.
Ref:
The names of ‘Uzair, Luqman and Dhu ‘l-qarnain are also mentioned in Qur’an al-karim.
Some ‘ulama’ of the Ahl as-Sunnat said that these three, and Tubba
and Khizr, were prophets, while some said they were awliya’.
[Excerpt from Ma'lumat-i Nafia]
Salam
Perhaps you are right about my mindset. I am sorry to negate you. I never said or implied that you intended to insult these scholars or disparage them in any way. I was only stating that certain usages should not be used in connection with certain personalities, not due to possible confusion to readers, but due to the personal adab required with those above us at all times. I might be wrong, Sidi. I am ready to learn. The lessons in your posts are well-taken.
Wassalam
as-salamu’alaykum,
I understand your concern Faramir..
As I tried to indicate with the first line of the post, the understanding here is that Khidr (AS) is representing one group of ideas and Musa (AS) is representing another (in one of the innumerable interpreations of these ayats).
Certainly Musa (AS) was a prophet, above all scholars and saints in the Divine Presence.. yet even a prophet of his stature had a knower above him, in Khizr (AS). In this story Musa (AS) is representing a certain aspect and Khizr (AS) is representing another. These aspects are represented in our reality as exoteric scholars and esoteric saints, and this ties into the series title.
BismillahirRahmanirRaheem
Salamu’alaykum Hashim,
MashaAllah to you, inshaAllah see you tonight