Was Khidr a Prophet?

It should be pronounced as al-Khadir not Khidr. Yes, he (peace be upon him) was a Prophet. Imam al-Nawawi said this was the opinion of the majority.

وَمَا فَعَلْتُهُ عَنْ أَمْرِي

“And I did not do it of my own accord.” (Surah al-Kahf, 82).

Before we delve into the discussion on Sayidina al-Khadir (Khidr) being a Prophet or not, it is helpful to start by clarifying the correct pronunciation of his name (peace be upon him).

وَالْخَضِر بِفَتْحِ الْخَاءِ وَكَسْرِ الضَّادِ هَكَذَا رَوَاهُ الْجُمْهُورُ قَالَ الْقَاضِي وَضَبْطَهُ بَعْضُهُمْ الْخُضَرِ بِضَمِّ الْخَاءِ وَفَتْحِ الضَّادِ. (المنهاج شرح صحيح مسلم بن الحجاج)

And al-Khadir has a Fathah on the Khaa and Kasrah on the Daad. This is according to the majority (of scholars). The Qadi said, some of them considered it to be pronounced as al-Khudar, with a Dammah on the Khaa and a Fathah on the Daad. (Imam al-Nawawi, Sharh Sahih Muslim).

As we see above, according to Imam al-Nawawi the name should be pronounced as al-Khadir not Khidr.

There is an abundance of proof presented by scholars who believed Sayidina al-Khadir (Khidr) was indeed a Prophet. One of the proofs is mentioned above. The fact that Sayidina al-Khadir said he was not acting based on his decision is alluding to him acting based on revelation. As revelation is unique to the Prophets (peace be upon them), this will necessitate al-Khadir being a Prophet (peace be upon him).

فَإِنَّ الْخَضِرَ إِنْ كَانَ مِنْ أَهْلِ النُّبُوَّةِ، فَلَا بُدَّ أَنْ يَكُونَ عَمِلَهُ عَلَى وَفْقِ الشَّرِيعَةِ، وَإِنْ كَانَ مِنْ أَهْلِ الْوِلَايَةِ، فَلَيْسَ لَهُ أَنْ يَعْتَمِدَ عَلَى عِلْمِهِ اللَّدُنِّيِّ، وَإِلْهَامِهِ الْغَيْبِيِّ فِي مِثْلِ هَذِهِ الْقَضِيَّةِ الْعُظْمَى، وَالْبَلِيَّةِ الْكُبْرَى. (مرقاة المفاتيح شرح مشكاة لمصابيح)

For if al-Khadir (Khidr) was from the Prophets (peace be upon them) then there is no doubt that his action is aligned with the Shariah (sacred law). However, if he was from the people of Wilayah (a Wali), then he is not permitted to rely upon inspiration knowledge or Ilhaam regarding the unseen for the likes of this grave and calamitous affair. (Imam Ali al-Qari, Mirqaat al-Mafateeh).

واستدل القشيري وغيره بقصة الخضر مع موسى عليه السلام قالوا ولم يكن نبيا بل وليا وهذا خلاف المختار والذي عليه الأكثرون أنه كان نبيا. (بستان العارفين)

(Imam) al-Qushayri and others used the story of Al-Khadir (Khidr)and Musa (peace be upon them) as evidence, saying he was not a Prophet rather a Wali. However, this is against the chosen position. The majority (of scholars) are of the opinion that he was a Prophet. (Imam Abu Zakariyah al-Nawawi, Bustaan al-Arifeen).

In the Nusoos (texts) above Imam al-Nawawi and Ali al-Qari clarify that the sound position, and the majority position is that al-Khadir (peace be upon him) was a Prophet. Imam al-Qari is explicit regarding the fact that he would not have been permitted to do what he done if he was a Wali. Only a Prophet has direct command from Allah (Most High). Therefore, only a Prophet can be permitted to carry out something that is normally prohibited.

أَنَّ الْوَحْيَ إِلَى أُمِّ مُوسَى فِيمَا يَتَعَلَّقُ بِتَدْبِيرِ خَلَاصِ الطِّفْلِ حَالَةَ الِاضْطِرَارِ فِي أَمْرِهِ، وَأَمَّا حَمْلُ أَمْرِ الْغُلَامِ عَلَى الْإِلْهَامِ إِلَى الْوَلِيِّ فَغَيْرُ صَحِيحٍ، إِذْ لَا يَصِحُّ لِأَحَدٍ مِنَ الْأَوْلِيَاءِ أَنْ يَقْتُلَ نَفْسًا زَاكِيَةً بِغَيْرِ نَفْسٍ اعْتِمَادًا عَلَى الْوَحْيِ الْإِلْهَامِيِّ بِأَنَّهُ طُبِعَ كَافِرًا. (مرقاة المفاتيح شرح مشكاة المصابيح)

The inspiration provided to the mother of Moses (peace be upon them) was regarding the plan to save the child in a situation of desperation. Considering the issue of (killing) the child to relate to Ilhaam (inspiration) for a Wali, this is not correct since it is not acceptable for any of the Awliyaa to kill an innocent soul intentionally without being guilty of murder relying on Ilhaam (inspiration) informing him that he (this child) will remain Kafir. (Imam Ali al-Qari, Mirqaat al-Mafateeh).

In the Nass (text) above, Imam Ali al-Qari explained why the story of the mother of Moses cannot be used as an evidence for al-Khadir (peace be upon him) being a Wali. The argument made by some is that the mother of Prophet Moses put a baby in a river which endangered his life. Imam al-Qari explained that it was done in a situation of necessity. You do not require revelation to permit that which is normally prohibited in situations of necessity.

وَاحْتَجَّ مَنْ قَالَ بِنُبُوَّتِهِ بِقَوْلِهِ وَمَا فَعَلْتُهُ عن امري فَدَلَّ عَلَى أَنَّهُ نَبِيٌّ أُوحِيَ إِلَيْهِ وَبِأَنَّهُ أَعْلَمُ مِنْ مُوسَى وَيَبْعُدُ أَنْ يَكُونَ وَلِيٌّ أَعْلَمَ مِنْ نَبِيٍّ وَأَجَابَ الْآخَرُونَ بِأَنَّهُ يَجُوزُ أَنْ يَكُونَ قَدْ أَوْحَى اللَّهُ إِلَى نَبِيٍّ فِي ذَلِكَ الْعَصْرِ أَنْ يَأْمُرَ الْخَضِرَ بِذَلِكَ. (المنهاج شرح صحيح مسلم بن الحجاج)

Those who considered him (peace be upon him) to be a Prophet, substantiated it with his statement, And I did not do it of my own accord. (Surah al-Kahf, 82). This proves that he was a Prophet, receiving revelation. And that he is more knowledgeable than Moses (peace be upon them both). It is implausible to consider a Wali to be more knowledgeable than a Prophet. Others responded by saying, it is possible that Allah revealed to another Prophet in that time to command al-Khadir to do it. (Imam al-Nawawi, Sharh Sahih Muslim).

Although Imam al-Nawawi clearly mentioned that the majority opinion is that of Sayidina al-Khadir being a Prophet (peace be upon him), he does narrate an explanation for those who hold the opposing opinion. This is important for Sunni Muslims to understand. Whenever there is more than one credible opinion regarding an issue, then it must be respected, even if one disagrees with it.

However, in the narration provided, there is another very important point to take note of. Imam al-Nawawi narrated that it is possible that another Prophet could have relayed the command of Allah (Most High) to al-Khadir (peace be upon him). This explanation closes the doors to great Fitnah (corruption) because it undermines people who may say that a Wali can engage in prohibited matters.

Imam Ibn Katheer also highlighted this concern in his discussion on the matter of al-Khadir (peace be upon him) being a Prophet. He mentioned that the fact al-Khadir (peace be upon him) was a Prophet and not a Wali undermines the argument of those who say a Wali can have access to knowledge that scholars do not have. Once again closing the door to extensive potential Fitnah.

Imam Ibn Katheer also raises the issue of the actions of al-Khadir (peace be upon him), and the fact that they would only be permitted for a Prophet. Although there is an abundance of evidence proving that al-Khadir is a Prophet and it is the majority opinion, one should recognise that the other opinion does exists within Ahl al-Sunnah, and it should not be consider misguidance. However, it is misguidance to say that a Wali can embark upon the Prohibited:

وَإِذَا ثَبَتَتْ نُبُوَّتُهُ كَمَا ذَكَرْنَاهُ لَمْ يَبْقَ لِمَنْ قَالَ بِوِلَايَتِهِ وَإِنَّ الْوَلِيَّ قَدْ يَطَّلِعُ عَلَى حَقِيقَةِ الْأُمُورِ دُونَ أَرْبَابِ الشَّرْعِ الظَّاهِرِ، مُسْتَنَدٌ يَسْتَنِدُونَ إِلَيْهِ، وَلَا مُعْتَمَدٌ يَعْتَمِدُونَ عَلَيْهِ. (البداية والنهاية)

So if his prophethood is established, as we have mentioned, there is no evidence for those who claimed he is a Wali and a Wali may have knowledge of the reality of matters whilst scholars do not have such access. They have nothing to rely upon for this. Nothing to substantiate it. (Imam Ibn Katheer, al-Bidayah wa al-Nihaayah).

In the Nass below, Imam Ibn Katheer mentions numerous proofs to substantiate al-Khadir (peace be upon him) being a Prophet. Amongst them, he mentioned that Allah (Most High) mentions that we gave him knowledge from Us. Such knowledge is only for the Prophets (peace be upon them).

Imam Ibn Katheer also explains that it would not be acceptable or coherent for a Prophet who is infallible to seek knowledge from a Wali who is fallible. Then he raises the issue of the actions al-Khadir (peace be upon him) embarked upon and how they would only be permitted for a Prophet.

Thus, there is an abundance of proof to substantiate the majority opinion that Sayidina al-Khadir (peace be upon him) was a Prophet and not merely a Wali.

وَقَدْ دَلَّ سِيَاقُ الْقِصَّةِ عَلَى نُبُوَّتِهِ مِنْ وُجُوهٍ. أَحَدُهَا: قَوْلُهُ تَعَالَى (فَوَجَدَا عَبْداً مِنْ عِبَادِنَا آتَيْنَاهُ رَحْمَةً مِنْ عِنْدِنَا وَعَلَّمْنَاهُ مِنْ مِنْ لَدُنَّا عِلْماً) [الكهف: 65]. الثَّانِي: قَوْلُ مُوسَى لَهُ (هَلْ أَتَّبِعُكَ عَلَى أَنْ تُعَلِّمَنِي مِمَّا عُلِّمْتَ رُشْدًا. قَالَ إِنَّكَ لَنْ تَسْتَطِيعَ مَعِيَ صَبْراً وَكَيْفَ تَصْبِرُ عَلَى مَا لَمْ تُحِطْ بِهِ خُبْراً. قَالَ سَتَجِدُنِي إِنْ شَاءَ اللَّهُ صَابِراً وَلَا أَعْصِي لَكَ أَمْراً. قَالَ فَإِنِ اتَّبَعْتَنِي فَلَا تَسْأَلْنِي عَنْ شئ حَتَّى أُحْدِثَ لَكَ منه ذكرا) [الْكَهْفِ: 66 – 70] فَلَوْ كَانَ وَلِيًّا وَلَيْسَ بِنَبِيٍّ لَمْ يُخَاطِبْهُ مُوسَى بِهَذِهِ الْمُخَاطَبَةِ، وَلَمْ يَرُدَّ عَلَى مُوسَى هَذَا الرَّدَّ، بَلْ مُوسَى إِنَّمَا سَأَلَ صُحْبَتَهُ لِيَنَالَ مَا عِنْدَهُ مِنَ الْعِلْمِ الَّذِي اختصَّه اللَّهُ بِهِ دُونَهُ، فَلَوْ كَانَ غَيْرَ نَبِيٍّ لَمْ يَكُنْ مَعْصُومًا

وَلَمْ تَكُنْ لِمُوسَى، وهو نبي عظيم ورسوله كَرِيمٌ، وَاجِبُ الْعِصْمَةِ، كَبِيرُ رَغْبَةٍ وَلَا عَظِيمُ طَلِبَةٍ، فِي عِلْمِ وَلِيٍّ غَيْرِ وَاجِبِ الْعِصْمَةِ، وَلَمَّا عَزَمَ عَلَى الذَّهَابِ إِلَيْهِ وَالتَّفْتِيشِ عَلَيْهِ، وَلَوْ أَنَّهُ يَمْضِي حُقُبًا مِنَ الزَّمَانِ قِيلَ ثَمَانِينَ سَنَةً، ثُمَّ لَمَّا اجْتَمَعَ بِهِ تَوَاضَعَ لَهُ وَعَظَّمَهُ وَاتَّبَعَهُ فِي صُورَةِ مُسْتَفِيدٍ مِنْهُ، دَلَّ عَلَى أَنَّهُ نَبِيٌّ مِثْلُهُ يُوحَى إِلَيْهِ كَمَا يُوحَى إِلَيْهِ، وَقَدْ خُصَّ مِنَ الْعُلُومِ اللَّدُنِّيَّةِ، وَالْأَسْرَارِ النَّبَوِيَّةِ، بِمَا لَمْ يُطْلِعِ اللَّهُ عَلَيْهِ مُوسَى الْكَلِيمَ نَبِيَّ بَنِي إِسْرَائِيلَ الْكَرِيمَ، وَقَدِ احْتَجَّ بِهَذَا الْمَسْلَكِ بِعَيْنِهِ الرُّمَّانِيُّ عَلَى نُبُوَّةِ الْخَضِرِ عَلَيْهِ السَّلَامُ

الثَّالِثُ: أَنَّ الْخَضِرَ أَقْدَمَ عَلَى قَتْلِ ذَلِكَ الْغُلَامِ وَمَا ذَاكَ إِلَّا لِلْوَحْيِ إِلَيْهِ مِنَ الْمَلِكِ الْعَلَّامِ. وَهَذَا دَلِيلٌ مُسْتَقِلٌّ عَلَى نُبُوَّتِهِ. َبُرْهَانٌ ظَاهِرٌ عَلَى عِصْمَتِهِ لِأَنَّ الْوَلِيَّ لَا يَجُوزُ لَهُ الْإِقْدَامُ عَلَى قَتْلِ النُّفُوسِ، بِمُجَرَّدِ مَا يُلْقَى فِي خَلَدِهِ، لِأَنَّ خَاطِرَهُ لَيْسَ بِوَاجِبِ الْعِصْمَةِ إِذْ يَجُوزُ عَلَيْهِ الْخَطَأُ بِالِاتِّفَاقِ. وَلَمَّا أَقْدَمَ الْخَضِرُ عَلَى قَتْلِ ذَلِكَ الْغُلَامِ، الَّذِي لَمْ يَبْلُغِ الْحُلُمَ عِلْمًا مِنْهُ بِأَنَّهُ إِذَا بَلَغَ يَكْفُرُ. (البداية والنهاية)

The contents of the story attest to his prophethood from numerous perspectives. The first of them is His (Most High) saying, “And they found a slave of ours to whom we provided mercy from ourselves and had given him knowledge from us.” (Surah al-Kahf, 65).

The second is, (Prophet) Moses (peace be upon him) saying: “Should I follow you so that you teach me from what you have been taught of guidance. He said, indeed you will not be capable of patience with me. How can you be patient with something of which you have no encompassing knowledge. He said, you will find me to be patient by the will of Allah. I will not disobey you in any matter. He said, if you follow me then do not ask me about anything, until I clarify it for you.” (Surah al-Kahf 66 – 70). If he (al-Khadir) (peace be upon him) was a Wali, then he would not have spoken to Moses (peace be upon him) in this manner. Neither would he (Moses) (peace be upon him) have responded in this manner.

Rather, Moses (peace be upon him) requested his company to attain the knowledge he had with which Allah (Most High) had specified for him (al-Khadir) (peace be upon him) and not given to him (Moses) (peace be upon him). Also, if he (al-Khadir) (peace be upon him) was not a Prophet, then he would not have been infallible.

Moses who is a great Prophet, a noble Messenger and necessarily infallible, would not have a substantial desire and immense impetus in seeking knowledge from a Wali who is not infallible. He (Moses) (peace be upon him) would not have resolved to go to him (al-Khadir) (peace be upon him), search for him, and spend (a Huqub of) time – it is said it was eighty years. Then when he (Moses) (peace be upon him) met him (al-Khadir) (peace be upon him), he (Moses) (peace be upon him) humbled himself, venerated him (al-Khadir) (peace be upon him) and followed him in the manner of someone seeking benefit from him.

This proves that he (al-Khadir) (peace be upon him) was a Prophet like him (Moses) (peace be upon him). Receiving revelation, like he (Moses) (peace be upon him) receives revelation. However, he (al-Khadir) (peace be upon him) has been selected for specific divine knowledge and prophetic secrets which Allah (Most High) had not revealed to Moses (peace be upon him) who was the Kaleem (spoken to directly) and Prophet of Bani Israeel. (Imam) al-Rummani used this specifically as evidence to prove that Al-Khadir (peace be upon him) was a Prophet.

The third (proof) is that Al-Khadir (Khidr)(peace be upon him) embarked upon killing that child. That could not be done except through revelation from the King, the Omniscient (All-Knowing). This alone is (sufficient) evidence for his (Al-Khadir) (peace be upon him) being a Prophet. It is a clear proof establishing his (Al-Khadir’s) (peace be upon him) infallibility.

This is because a Wali is not permitted to kill a person based upon what occurs to him as his inspiration is not infallible. Rather, a Wali’s inspiration can be mistaken. This is agreed upon. Therefore, his (Al-Khadir’s) (peace be upon him) embarking upon the killing of that boy, who had not reached puberty, was due to his knowledge that when he (the boy) does attain maturity then he (the boy) will become Kafir. (Imam Abu al-Fida Ismaeel bin Umar bin Katheer, al-Bidayah wa al-Nihaayah).

And Allah Most High Knows Best.

– Answered by Shaykh Noorud-deen Rashid (27.03.2023)