MIRACLES - ISLAMIC PERSPECTIVE IN BRIEF-PART 6.

From the Layman’s Desk-7: Miracles–Islamic perspective in brief: Part 6
– Continued….


In the name of Allah, Most Beneficent, Most Merciful.


“And thou (Muhammad) threwest not when thou didst throw (a handful of dust in the Battle of Badr), but Allah threw.”(Quran: 8:17)



Mujizah and Karamah are two broad categories of Miracles in Islam:


A miracle is broadly categorized as ‘Mujizah’ and ‘Karamah’, and as stated before, are actually the actions of Allah. In Islam, the phenomena that happen beyond the laws of causation are distinguished by their sources, that is at whose hands they are shown, as we shall see below:


1. The miracles wrought by Prophets and Messengers of Allah are called Mujizaat. The literal meaning of Mujizah is something that “incapacitates”, i.e. it is derived from the word ‘ijaaz’ which means “inability”


2. The miracles or marvels attributed to Awliya-Allah are called “Karamah” or “Karamaat” which is a gift of Grace or  a “token of honour”.   In English language the word is commonly termed as miracle.  However, some orientalists do make a distinction by terming Mujizah as “Evidentiary Miracle” and Karamah as “ non-evidentiary miracle, Marvel, etc”.   Generally, no Wali claims that he can work miracles and can make on attain whatever one wishes.


3. Those that happen through the disbelievers are called “Sihr” i.e. magic.


4. Those that happen at the hands of those whose sins are many (Fasiqs) are called “Istidraj” which proves the person to be an imposter and are a means to degrade and demote him gradually. The marvelous acts related to Shaddad, Nimrod and Pharaoh fall under divine deception. So also the extraordinary acts of Dajjal that are related from many ahadeeth (prophetic traditions) about the future events fall under Divine deception.


5. Those that happen in any community from people who are not Awliya-Allah (Friends of God) is called Firasat (say, Clairvoyance). However, if it is the effect of the light which Allah sets in the purified heart of the Awliya-Allah, Firasa is reckoned among the gifts and is accepted as evidence of holiness. The exalted position of the Awliya’s “Firasat” is evident from the hadith: “Beware of the vision of the believer, for he sees with the light of Allah.” The miracles of Hazrat Abu Sa’id Fazlullah ibn Abi’l Khayr mainly consisted of the powers of Firasa.


6. ‘Kashf’ or spiritual unveilings are the knowledge disclosed to the soul of the one who constantly remembers and worships Allah. Kashf consists, according to al-Sharif al-Jurjani's definition in his Kitab al-ta`rifat, in "apprehending beyond the veil of ordinary phenomena, whether by vision or experience, the meanings and realities that pertain to the unseen. It is a kind of intuitive knowledge or discovery that exemplifies Awliya-Allah whose ranks are raised by Allah with the affirmation. The reality of Kashf is established in Sacred Law and it refers to a hidden knowledge of a tremendous nature - what has also been called the “Secrets of Allah the Exalted.” Kashf is reliable if it is in conformity with Islam. The vision seen while one is awake is Kashf and that seen in a dream is called Ru’ya. The purer and the cleaner the mirror of the mind is, the more correct and reliable is the Kashf and the Ru’ya. Prophet’s dream are absolutely reliable, and most dreams of Awliya too are reliable since their ‘baatins’ (states of inner conditions) are polished like bright mirrors because of their obedience to prophets. Allah mentions in the Qur'an thus: "Allah has fulfilled the vision (ru'ya) for his Messenger in very truth" (48:27). The Prophet said: The vision or dream (al-ru'ya) is one-fortysixth part of prophecy.


7. The process of receiving the gift (karamah) for the saint is through ilham (inspiration). In addition to those mentioned above, the others are mubashshira (glad tidings from Allah), mushahada (mutual vision) or mukhataba (divine conversation).


Distinction between Mujizah and Karamah: Just a few points:


The holy Qur’an as well as the prophetic traditions are replete with the examples of Mujizaat worked by the Prophets and Messengers. The Holy Qur’an ratifies the miracles of Moses and Jesus, including the Virgin Birth of Jesus, amongst those of other prophets of Bani Isra’il. Since there are no disagreements regarding the Mujizaat, we won’t delve into these.


We have mentioned before that the miracles worked by Messengers and Prophets of Allah are called Mujizaat and those worked by other than Prophets and Messengers, such as Awliya-Allah, are called Karamaat. In his celebrated Kashful Mahjoob (Unveiling of the Veiled), Hazrat Ali bin Uthman al-Hajwiri, who is also known as Data Ganj Baksh ® in the sub-continent of India and Pakistan, has dealt with this subject at length nearly a thousand years ago. To put it very succinctly, this is what he says: Mujizaat involve publicity since they affect others. Karamaat involve secrecy since they are peculiar to the person by whom they are performed. The doer of Mujizaat is quite sure that he has worked a miracle while the doer of Karamaat is not sure, whether he has really worked a miracle.


According to Hazrat Data Ganj Baksh ®, however, the quality of ijaaz (inimitability) is the same as in the other and not affected. He gives a classic example: When the infidels were putting Khubaib ® on the gallows in Makkah, the Holy Prophet (sallal laahu alaihi wassallam) who was with his Companions in the Masjid at Madinah Munawwara told them what was happening to Khubaib ®. Allah also lifted the veil from the eyes of Khubaib ® so that he saw the Holy Prophet (sallal laahu alaihi wassallam) and greeted him (s). Allah caused the Holy Prophet (sallal laahu alaihi wassallam) to hear that salutation so that he gave the answer, and He also caused Khubaib ® to hear that answer. Both were extraordinary acts but one was an example of Mujiza and the other, that of a Karaamat.


Data Ganj Baksh ® makes another important statement: There is no difference in absence in time and absence in space. For Khubaib ® the Karaamat was wrought when he was absent from the Holy Prophet (sallal laahu alaihi wassallam) in space.  The later days miracles were performed by those who were absent from the Holy Prophet (sallal laahu alaihi wassallam) in time.  Data Ganj Baksh ® says that this is a clear proof that a Karaamat cannot be in contradiction with ‘ijaaz, i.e. the miracles performed by prophets.  Karamaat are not established unless and until they testify to the truth of the one performing the mujizaat. Therefore, Karamaat are not given except to a pious believer who gives such testimony. The Muslim saints are witnesses to the truth of the mission of Holy Prophet (sallal laahu alaihi wassallam) and therefore, it is impossible that Karamaat may be worked by unbelievers because as the law of the Prophet (sallal laahu alaihi wassallam) is permanent, so must the proof (hujjat) be also permanent.  All Karamaat of a saint or Wali are the mujizaat of the Holy Prophet (sallal laahu alaihi wassallam).


To continue Insha Allah….


Nasir

MILAD UN-NABI (s.a.w.) -Brief Thoughts Part 1.

From the Layman's Desk- 4: 
MILAD UN- NABI, Brief Thoughts, Part 1. 


In the Name of Allah, Most Beneficient, Most Merciful.


ALLAHUMMA SALLI ALA MUHAMMADIW WA ALA AALI MUHAMMADIN KAMAA SALLAITA ALA IBRAHIMA WA ALA AALI IBRAHIMA INNAKA HAMIDUM MAJID. ALLAHUMMA BAARIK ALA MUHAMMADIW WA ALA AALI MUHAMMADIN KAMAA BAARAKTA ALA IBRAHIMA WA ALA AALI IBRAHIMA INNAKA HAMIDUM MAJID.


("O Allah, let Your Blessings come upon Muhammad (sallal laahu alaihi wasallam)) and the family of Muhammad (sallal laahu alaihi wasallam), as you have blessed Ibrahim (a.s.) and his family. Truly, You are Praiseworthy and Glorious. Allah, bless Muhammad (sallal laahu alaihi wasallam) and the family of Muhammad sallal laahu alaihi wasallam), as you have blessed Ibrahim (a.s.) and his family. Truly, You are Praiseworthy and Glorious").


The Holy Qur’an states: We have not sent thee (O Muhammad) but as a universal (Messenger) to mankind, giving them Glad Tidings and warning them (against sin), but most men do not understand. (34:28).


Indeed, scholars inform us that the arrival of Prophet (sallal laahu alaihi wasallam) has been heralded in all religious scriptures, including the Torah and the Bible. The Vedas and the Puranas also contain his prophecies. There are also references to him in the Parsi scriptures such as Dassatir and Zend Avesta and in the Buddhist scriptures (Ref. Dr.A.H. Vidyarthi – Mohammed in World Scriptures, 1990).


The Holy Qur’an also mentions: Allah verily hath shown grace to the believers by sending unto them a messenger of their own who reciteth unto them His revelations, and causeth them to grow, and teacheth them the Scripture and wisdom; although before (he came to them) they were in flagrant error. (3:164)


As Imam Sayuti (reh.) says in his al-Hawaii Lil Fatawii, the birthday of the Holy Prophet(sallal laahu alaihi wasallam) is the greatest favour that Allah has bestowed on us.


Are we going to deny His favour? Shouldn’t we be showing our gratitude to Allah by expressing our joy? Doesn’t joy call for a celebration? Remember, he is the Chosen Messenger of Allah, the Crown of Prophets and Messengers, the Seal of Prophethood, the Praised One, the Best of Creations, and Mercy to the Worlds. Does not the Creator Himself praise His Beloved Messenger? If not, then why does He addresses him (s), as Sirajum Munir (the Light-giving Lamp), or Ta “Ha” or Ya-Seen or Raufur-Raheem, (Tenderly Merciful and Compassionate)  and Rehmatan lil 'Alameen (Mercy to the Worlds) amongst other beautiful names?


Classical Ulema and Muslim scholars of the past and the present have, ad infinitum, discussed in favour of the celebration. As stated by the prominent Sunni scholar of Saudi Arabia and a renowned scholar of Sufism, al-Sayyid Muhammad Alawi al-Maliki (1944-2004) in his Fatwa Hawl al-Ihtifal bi Dhikra al-Mawlid al-Nabawi al-Sharif_ (10th ed. p. 15):


"The first to observe the celebration of the Mawlid was the Prophet himself by fasting on Mondays because it was the day of his birth as narrated in Sahih Muslim. This is the soundest and most explicit textual proof for the licitness of commemorating the Noble Prophetic Mawlid."


Hafiz Ibn Kathir mentions in Sirat an-Nabi “Birth of the Prophet,” that Abu Lahab freed Thuwayba on the day the Prophet (sallal laahu alaihi wasallam) was born. Imam Bukhari writes : "When Abu Lahab died, someone from his household saw him in a dream and asked him what happened in the grave. He said, 'I am being punished severely, but on Mondays I get water from the finger with which I am freed Thuwayba.”


The Najdi Shaykh, Muhammad ibn 'Abd al-Wahhab,  writes:"Thuwayba, who was the freed slave of Abu Lahab, suckled Rasulallah milk.  Abu Lahab freed Thuayba at the time when she informed him that a son has been born at his brother's house.  After the death of Abu Lahab he was seen in a dream, in which he said 'I am in severe punishment but this is lessened on Mondays'.  He showed his forefinger and said 'I will suck from it because it was with this finger that I freed Thuwayba when she informed of the birth of the Prophet, and she also fed the Prophet milk'. (Mukhtasar Sirat ar-Rasul, Milad an-Nabi)


Therefore, one need not be a scholar to understand the importance and benefit of Miladun Nabi. For a lay muslim, it is enough to remember that even Abu Lahab who was an arch enemy of Islam in general and of Rasulullah (sallal laahu alaihi wasallam) in particular, gets a reprieve from punishment in Hell on Mondays, for the simply reason that he expressed his happiness at the birth of the Prophet (sallal laahu alaihi wasallam) by freeing his slave, Thuwayba, with the flourish of his finger.  Imagine, if we celebrate this joyous occasions all the more within the Shariah, how much more we stand to benefit!


Of course, our celebrations should be within the bounds of the Shariah laws. As al-Hafiz ibn Rajab al-Hanbali said, "The best favor that Allah (swt) has granted this nation is the birth of Prophet Muhammad (s) when he was sent to humanity. So we review and recall Allah’s (swt) favor of sending the Prophet (s) by fasting on that day." The ways of celebrating the birth of our beloved Rasool includes reciting the Holy Qur’an, fasting, participating in assemblies for making a mention of the incidents relating to him, and praising or listening to the praises showered on Rasulullah (sallal laahu alaihi wasallam), giving charities, and expressing happiness with all our heart.


Regarding the praise, it should be done excellently. The Holy Qur’an says: “Allah and His angels praise and venerate the Prophet. Believers, praise and venerate him, and pronounce peace upon him in abundance.”(33:56) Sending praise, blessings and salutations is a general obligation on every Muslim. According to Abu Najib Shahabuddin Suhrawardi, the name of Muhammad (salla laahu alaihi wassallam) should be mentioned with “salawat (benedictions), taslimat (salutations), ta’zim (reverence) and tamkin (honour)” (Awarif ul Ma’arif).


Hafiz ibn Taimiyya, mentions in his Iqtida as-sirat al-Mustakim (p.294): "Those people who celebrate Milad through the love and respect of the Prophet (may Allah bless him and grant him peace), will be rewarded by Allah." He mentions further (p.297): "If someone celebrates Milad with the love and respect of Prophet (may Allah bless him and grant him peace), he will have a 'big reward'... In Muslim communities, Milad an-Nabi gatherings are only done with the respect and love for the Prophet (may Allah bless him and grant him peace)"


Yes, the Milad celebration is not compulsory but it is recommended (Mustahab) so as to thank Allah.  Sunni scholars have discussed and proved that celebration is not a “Reprehensible Bid’a’. It is “Bid’a Hasana” i.e. a good laudable innovation, just in the same way that compilation of the Qur’an was done or laws were codified later, or removing Ibrahim (a.s.) footprints from the original position when it was attached to the Ka’ba to the present position during the time of Hazrat ‘Umar ®; or introduction of the second Adhaan during the time of Hazrat Uthman ®; or introduction of sending salaat and salaam to Holy Prophet (sallal laahu alihi wassallam) during the time of Hazrat Ali ®; reading Bismillah Ar-Rehmanir Raheem before the Tasha’hud by Hazrat Ibn Umar ®; addition by ibn Masood ® of reciting “Assalaam Alaina Min Rabbena” in Tasha’hud after salaam.  All of which were introduced after the passing away of Prophet (sallal laahu alaihi wassallam) Again, Umar (R) is reported to have gathered people to perform Tarawih (Ramadan night prayer) in congregation.  It is noteworthy here that the same act did not exist during the lifetime of the Prophet (sallal laahu alaihi wassallam).   Do we call these innovations reprehensible? Muslim, al-Nasa’i and ibn Majah relate from Jarir bin ‘Abdullah al-Bajali who said: the Messenger of Allah (saw) said:

“Whoever introduces some good practice in Islam will have the reward of it, as well as the reward of those who act on it after him, without their rewards being diminished in any respect. And whoever introduces some evil practice in Islam will bear the burden of it as well as the burden of those who act on it after him, without theirs being diminished in any respect.”


Come on, what does the common sense say? It says that based on the ijma of the Islamic scholars, the term “Bid’a” has been generally divided into a good one which is in conformity with the Shariah, and a bad one which introduced some evil practice in Islam. Islamic scholars have dwelt on these aspects at length and some like Shaykh al-Izz ibn Abd al-Salaam, have classified the Bid’a into at least five categories.  However, this is not our subject.  Suffice it to say that celebrating the birth of our Holy Prophet (sallal laahu alaihi wassallam) does not fall under any negative  categories of innovations. 


You want to be very strict in your interpretation of Bid’a?  Besides praying to Allah, how many of us have kept all the sunnahs of Prophet (sallal laahu alaihi wassallam) alive? How many of us sleep on the mat in a small quarter? Remember what Hazrat Aisha ® had stated: That eating stomach-full was the first Bid’a that entered into Islam.  So stop enjoying the gourmet’s delight. Stop importing foreign mineral water for use. Stop drinking beverage drinks along the food that you eat when water is available. Stop wasting and throwing all that good food from your kitchen when you’re done, since millions of human go hungry elsewhere.   Stop wearing the suit and a tie, since neither the Sahaaba, nor the Tabieen nor the Taba-Tabieen nor Khalaf and later Muslims used this outfit.   Stop that extravagance of buying luxury yachts costing millions of dollars for pleasure trips and then spending billions in shopping.   Did any one of the righteous people from the three generations of the Salaf-as-Saliheen ever indulge in such monstrous extravagance? Stop the use of spoons and forks. Banish the TV and the Internet. Refrain from luxury, and abandon living in palaces, bungalows, suites and apartments. Don’t travel by planes or chartered flights or even cars! Stop the extravagance of buying new cars every time they are launched in the market. You have them by dozens already. Stop random constructions of posh hotels, huge buildings and skyscrapers. Remember, that Nimrod had constructed the Tower of Babel (Burj Babil) for his own glory too.  Or  the Pharoah telling Haman to build him a tower so that he could reach the God of Moses (al-Qur'an: 28:38,; 40:36;  40-37)  Stop celebrating the birthday of a country, since the Salaf did not do so.  And stop celebrating the birthdays of  non-Muslim dignatires and Heads of State when they happen to visit you on your own soil!   Or are they greater than the blessed personality of  the Holy Prophet (sallal laahu alaihi wassallam)?   The list of new things can go on and on. What about those innovations that have been introduced in the Haram Shareef itself for sometime past? Aren’t all (Kulli) these new things?


Yes, every new thing is an innovation. But every innovation cannot be discarded as misguidance or evil.   As Shaykh Nuh Ha Mim Keller has stated: “The only form of innovation that is without exception misguidance is that which concerns tenets of faith, like the innovations of the Mu’tazilites, Qadarites, Murji’ites, and so on, that contradicted the beliefs of the early Muslims. This is the ‘innovation of misguidance’ because it is harmful and devoid of benefit.” Therefore, celebrating Miladun Nabi cannot be termed as “misguidance” because it is neither harmful nor devoid of benefit. (When I use “celebrate” I always mean the one within the bounds of Shariah). What a laugh to say that Meeladun Nabi “diverts our attention from the real teaching of Islam”. On the contrary, when we celebrate Miladun Nabi we celebrate Islam. Is our Prophet (sallal laahu alaihi wasallam) not a part of Islam? So if we make his celebration a part of our life, does that become evil? Celebrating the birthday of Prophet (sallal laahu alaihi wassallam) draws us ever so close to Allah and his Prophet (sallal laahu alayhi wassallam) and his teachings, bringing the freshness and fragrance of ‘Imaan’ into our lives and giving us the sense of belonging to the Ummah and instilling in us more piety and goodness.  Allah says in the Holy Qur’an “Of the favours and Mercy of Allah, let them rejoice.” (Surah Yunus, v.58)


Actually, when we celebrate the Miladun Nabi we celebrate the birth of Islam. As Shaykul Islam, Dr. Tahir al-Qadri, states: The entire Islam is a celebration. There is the guarantee of the acceptance of durood-o-salaam sent on the Prophet (sallal laahu alayhi wassallam). “Salaam Ka Badla Salaam aur Salaat ka badla Salaat (durood-e-paak).” That’s how Allah rewards us. We don’t want to be deprived of this reward. Do we?


Yes, we know that we should be celebrating the Miladun Nabi all the year round, but the month of Rabbiul Awwal is specially preferable since this is month when Rasulullah (sallal laahu alaihi wasallam) was born.  Go ahead and share the happiness of Miladun Nabi with all the Muslims and gain immense rewards from Allah. Loving and obeying Mohammed Mustafa (sallal laahu alaihi wassallam) means loving and obeying Allah the Almighty, and it can’t be otherwise. Allah says in the Holy Quran: “Say to them, If you love Allah, follow (and love and honour) me, and Allah will love you” (Surah Ale Imran, v. 31). If one is truthful in his love, should express his joy and happiness regarding the birth of Rasulullah (sallal laahu alaihi wasallam). Otherwise, too, in many prophetic traditions loving the Prophet (sallal laahu alaihi wassalla) has been emphasized, and this love must be more than one’s love for his own self, his property and children. In fact, one’s Imaan is not perfect unless one loves Prophet (sallal laahu alaihi wasallam) more than one’s kith and kin and life and property.


Again, there can be no extravagance in the celebration of Miladun Nabi, as long as it is in honour and love of Mohammed Mustafa Sallalaahu Alayhi Wassalalam and not for personal triumph.


As Ashiq-e-Rasool Imam Ahmad Raza ® reported: Imam Ghazali ® wrote in his Ihya’al Ulum, on the basis of writing by Sayyid Abu Ali Rudhbari ® that a believer had organized a zikr meeting [remembrance of the Prophet’s name]. He had installed a thousand lights in the meeting hall. A guest arrived, and seeing the lights, began to leave [in disapproval of the host’s extravagance]. The organizer of the function held him back, took him inside, and said, Any light that has been lit for one other than God should be put out. The man tried to do so, but none of the lights could be extinguished.


The list of Islamic scholars who are in favour of Milad Shareef is too long to cite here. It’s only the Satan who is not pleased with the coming of Prophet (sallal laahu alaihi wassallam). While discussing the birth of Prophet (sallal laahu alaihi wasallam) in his Sirat an-Nabi, Hafiz Ibn Kathir has written that it was Shaytan (Satan) who had cried a lot this day.


Unknown to outsiders, in Saudia Arabia itself there are still many pious souls who celebrate Milad Shareef with great enthusiasm and generosity but somewhat cautiously.  I was really astounded to learn about this from my Sufi friend (may Allah prolong his life).  He had been there to one such Milad assembly.  The host was some rich man who held the celebration in his palatial home.  There were many people of all classes and countries who attended.   At the end of the zikr held there, every attendee was asked to collect a packet before leaving.  Each packet contained more than a thousand Riyals.   O what a joy for the needy ones!  What an occasion to select 'zikr' and charity!  Doesn't that show happiness?  Naturally, happiness is connected to the things that are related to us.  When there's no happiness it shows that there is no connection.  We rejoice the event of  Id-e-Milad because it is connected with the occasion of the birth of the Holy Prophet (sallal laahu alaihi wassallam), i.e. the birth of Islam itself!  When we find no happiness, the inference deducted is that there is no connection.  And if there's no connection, whence the Imaan! 


Allah and His Rasool know best.


To continue insha Allah…..

NASIR

Part 1: KHIZR (A.S.) - HIS MYSTERIOUS PERSONALITY AND AURA.

From the Layman's Desk- 3: KHIZR (ALAI HISALAAM) – HIS MYSTERIOUS PERSONALITY AND AURA - PART 1.



In the name of Allah, Most Beneficient, Most Merciful.



There are certain questions commonly asked about Khizr (a.s.): Where does he live? Is he still alive? Is he a Prophet, or a Wali-Allah? Is his rank higher than Moses (Musa a.s.)?


Where does Khizr (a.s.) live?



According to Hazrat Shaykh Muhiyyudeen Abd al-Qadir Jilani ®, among the saints are those who during their sleep eat and drink from the food and drinks of the Paradise. They also see the contents of the Paradise. Among such saints are those who become free of any need for food and drink and who retreat from the creatures, become invisible to them, and live on earth without dying, such as Ilyas and Khizr (a.s.). Allah has a large number of them being a veil on this earth. They can see people, yet people cannot see them. The saints among them form a majority but the eminent represent only a minority – a few isolated individuals to whom everyone comes and draws near. The food and drinks of the angels is the remembrance and glorification of Allah and the recitation of “There is no god save Allah”. For these few individuals among the saints, this becomes their food.



According to the author of al-Insanu’l Kamil, Abd al-Karim Jili who was born exactly two hundred years after the passing away of the Saint of Jilan, the earth of the souls (ardu’l nafoos) was created by God as whiter than milk and sweeter than musk but when Adam walked in it after his Fall, it become dust-coloured except one region in the north which was never reached by any sinner. (Note: Adam a.s. cannot be called a “sinner”) This region is ruled by Khizr a.s. and inhabited by the men of the Unseen World (Rijalul Ghaib) who are exalted saints and angels of whom six classes are described which we need not mention here. According to Mathnavi, the Mithal World (i.e. the Alam-i-Ghayb or Alam-i-Mithal which is the World of Similitudes which is dimensional and characterized by colour like the world of dreams) is not open to the ordinary eyes. It has different sky and sun and also has clouds and rains of its own. But it is not the world which comes after death which is also called Mithal or Barzakh.

According to al-Tabari (i.442), he is believed to be living on an island, while according to Imam Bukhari (Tafsir Surah 18, Ch.3), he lives on a green carpet called "tinfisa" in the heart of the sea. 

According to some ‘Ulema, Khizr (a.s.) spends most of his time in Syria, Jordan, Lebanon and Palestine. Some local populace even point out that he had stayed for a long time in the citadel of Salah al-Din Ayyubi in the city of Alleppo in Northern Syria, and in Amman in Jordan.



Is Khizr (a.s.) still alive?

We are told by the famous exegete of Qur’an,  Ibn Kathir  in his Tareekh, that Khizr (a.s.) was the son of Adam (a.s.) who prayed to Allah that his son may be granted a long life till the Day of Judgment. Adam (a.s.) then gave his son the tidings of his long life and instructed him to bury him after his death. Much later, during the time of Noah (Nuh a.s.) when there was destruction by the floods, and Noah had sailed in his ark with a handful of believers that included Khizr (a.s.).



However, Ibn Kathir, holds  that Khizr (a.s.) was alive from the time of Adam to Moses (Musa a.s.) but not thereafter,  which  is not supported by the majority of Islamic scholars. Even during the time of Taba’tabi’een i.e. the generation that came after that of the Companions of the Holy Prophet (s), and after the generation of the Tabi’een who had seen the Companions, it was common knowledge that Khizr a.s. was alive and that his death will occur only during the time of Dajjal the false prophet, whose appearance is considered among the greater signs of the imminent Qiyamat or the Day of Judgment. Accordingly in Sahih Muslim (i.e. the authentic compilation of the Hadiths or prophetic traditions according to Muslim) we find the following hadith narrated b Abu Ishaaq who was from the Taba’tabi’een:



Dajjaal will kill a person once and then bring him back to life, then he will ask him, “Do you believe that I am God?” That person will reply, “No! I am convinced that you are the Dajjaal of which the Prophet (May Allah bless him and grant him peace) informed us”. Dajjaal will throw him in his fire, which in reality will be Paradise.The narrator of this Hadith is Abu Is-haaq who says: It is commonly known that this person would be Khidr (Alay hissalaam). (Sahih Muslim, Chapter on Dajjaal).  Imam Nawawi,  who has written a commentary ('Sharh') on Sahih Muslim, provides  many references as well as the statements of scholars  to prove that Khizr (a.s.) is alive.  



Then in a Hadith narrated by Abu Sa’id (r), Rasulullah (Salallahu Alayhi Wasallam) is reported to have said: "Dajjal will come but it will be prohibited and impossible for him to enter Madina. He will set up a camp in a barren land outside Madina. One person who will be the best of persons will confront him by saying: "I bear witness that you are the very Dajjal about whom Rasulullah (Salallahu Alayhi Wasallam) has informed us." Dajjal will say to his followers, "If I kill this person and then revive him, you people will still doubt me?" They will reply, "No." He will then kill this person, (according to another narration he will split this person in two) and thereafter revive him. This person will say, "I am totally convinced more than ever before that you definitely are Dajjal." Dajjal will attempt to kill this person again but his efforts will now be in vain. (According to a hadith, after this incident, Dajjal will not be able to harm anyone.) from: "Signs of Qiyamah" by Mohammed Ali Ibn Zubair Ali. 



The above hadith is mentioned with two chains in Abu Yala’s Musnad, in Hakim’s Mustadrak, Ibn Majah’s Sunan, Nu’aym’s and al-Dani’s Kitab al-Fitnah coming from different chains, and thus strengthening one another regarding the matter. Al-Barzanji (d.1103) confirms citing Ibn ‘Abbas and Mamar and others that the person who will be killed is al-Khizr.  Another famous Muhaddith, Ibnus Salaah too states that according to the majority of Islamic scholars and others, Khizr (a.s.) is alive. 


According to the modern  Islamic scholar, G.F. Haddad,  it is confirmed by the hadith related from Abu 'Ubayda ibn al-Jarrah whereby the Holy Prophet (s) said: "It may be that one of those who saw me and heard my speech shall meet the Dajjal." This is narrated by Ibn Hibban in his Sahih (15:181) with a weak chain according to Shaykh Shu'ayb Arna'ut.  He points out that according to Imam al-Tirmidhi in his Sunan, the latter  said since it is also narrated from three other Companions, he thus graded the hadith itself "fair and single-chained (hasan gharib) as narrated from Abu 'Ubayda.



The strongest transmitted proofs about the life of al-Khizr (a.s.) are:



1. A report narrated by Imam Ahmad in al-Zuhd whereby the Holy Prophet (s) is said to have stated that Ilyas and al-Khiḍr meet every year and spend the month of Ramadan in Jerusalem.



2. The other report narrated by Ya'qub ibn Sufyan from the 'Umar ibn 'Abd al-'Aziz whereby a man he was seen walking with was actually al-Khiḍr.   Imam Dhahbi mentions in his biography of this saintly Caliph, that  al-Khizr had come to give him the glad tidings of his becoming a ruler of the Muslim world. 



3. A report narrated by ibn “Asakir from Abu Zur’a al-Razi stating that the latter met al-Khidr twice: once in his youth and again in his old age but that al-Khidr himself had not not changed.



Scholars inform us that Ibn Hajar declared the chain of the first fair and that of the second sound in Fath al-Bari (1959 ed. 6:435) and that the above third report is cited by himself stating it to be sound. The hadith-master, Al-Sakhawi, too indicated in his biography of Imam Nawawi that the latter used to meet with Khizr (a.s.) and converse with him. There are also reports that Khizr (a.s.) met with Hazrat Ali ® by the Ka’ba and instructed him about a supplication that is very meritorious when recited after the obligatory prayers. The Sufis unanimously agree that Khizr (a.s.) is alive. Ibn al-Jawzi who belongs to the school of ibn Taimiyya does admit that Bilal al-Khawas met with al-Khizr and asked him what he thought of al-Shafi’i and was told that he is one of the Awtaad (Pillar-Saint) and when he asked about Ahmad ibn Hanbal he was told that he is a Siddiq. Hafiz Ibn Hajar al-Asqalani says in his A’sabah that Khidr’s name is in the list of Companions of our Prophet (May Allah bless him and grant him peace).



According to Hafiz Ibn Taimiyya, what has been narrated in Musnad Al-Shafi’i and other books is that Khidr (a.s.)  did meet the Prophet (s).  It has been stated that the Holy Prophet (s) who was also a repository of ‘Ilm Ladunni did teach Khizr (a.s.) who was himself called the Tutor of the Prophets.  Khizr (a.s.) appearance at the funeral of the Holy Prophet (s) also appears  on record:



There are reports from al-Bayhaqi in his Dala'il an-Nubawwah that al-Khiḍr was present at the funeral of Prophet Muhammad Mustafa (Sallallahu 'alaihi wa Sallam), 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 (Sallallahu 'alaihi wa Sallam).   Al-Khiḍr's appearance at Muhammad's (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. (Ibn al-Jazari 1994, p. 228.). Hearing the voice of al-Khizr (a.s.) during this time by the Ahle Bait is also mentioned by Imam Ghazali in his Ihya. In Hisn-e-Haseen (Fortified Stronghold) which is a collection of invocations and devotional utterances, by ibn Muhammad al-Jazri ash-Shaafi'i, it is stated that Khizr (a.s.) actually came to visit the Companions ® , after the Holy Prophet (s) had passed away but before the burial.  Even the Najdi  Shaykh ibn Abdul Wahaab writes, “After the death of the Prophet (May Allah bless him and grant him peace) a voice was heard, ‘O family of the Prophet, be patient and peace be upon you.’” [Mukhtaser Sirat-ur-Rasool, Chapter ‘Death of Prophet’]Then there are many reports of al-Khizr interaction with the Awliya-Allah as we shall see later. In fact, it is reported in the Ihya that whenever any thought occurred in the mind of al-Khizr that there was no Awliya-Allah whom he did not know, then he would come across one whom he never knew before.


The dissenting opinion that Khizr (a.s.) was not alive after the time of Moses is based on a hadith in Bukhari's compilations, where the Holy Prophet (may Allah Bless him and grant him Peace) said:  Of all the people alive on the earth today, none will be living in a hundred years' time.  This has been explained by Islamic scholars that it is possible that at that juncture of time Khizr (a.s.) was present  in a location other than this material world.  The second reason for the dissenting opinion is the supplication made by the Holy Prophet (May Allah bless him and grant him peace)  on the occasion of the Battle of Badr:  “There are three hundred and thirteen people with me. If we do not triumph then no one will be left to worship you O Allah.”  On this basis, those who conclude that if Khidr (Alay hissalaam) were alive,  then he would have joined the Muslim army, increasing the total number of the participants to three hundred and fourteen.  This, too, is easily explained: First, according to scholars, there is not even a single hadith, either Sahih or Dhaeef, to lend support to this opinion.  Secondly, just as there were thousands of angels present during the said battle but all their names have not been mentioned, likewise, it is possible that Khizr (a.s.)'s name too has not been mentioned.  Then, he being a person from the Unseen World, there is no confirmation whether he did join or did not join the Battle.  Taking the worst-case scenario that Khizr (a.s.) did not join the Battle, this does not detract from the fact that he is not alive because we know that 'Isa (a.s.) too is alive in the heavens and despite the primordial covenant with Allah (Qur'an 3:81) to believe and help the Messenger  (i.e. Mohammed Mustafa sallalahu alayhi wassallam) who will come to confirm the Scriptures,   'Isa (a.s.) did not come down to help  does not mean that he broke that covenant made in the spiritual world.  So there is nothing inappropriate even if Khizr (a.s.) did not join the Battle of Badr.   Therefore, the minority opinion cannot stand in the face of the overwhelming majority evidence which suggests  that Khizr (a.s.) is alive and will remain so till the days of Dajjal whose appearance is foretold in the many prophetic traditions.   Lastly, Ibn 'Ata' Allah in Lata'if al-Minan (1:84-98) showed that there is consensus of opinion among the Sufis that al-Khidr is alive, thus rejecting any evidence to the contrary. 



Is Khizr (a.s.) a Prophet or a Wali?



According to some scholars Khizr (a.s.) is an angel in the human form and therefore not bound by the laws of Shariah, and the words “Abdan min Ibaadana,” used in the Qur’an, are no proof that he was a human being – since the word “Abd” has also been used for angels in the Qur’an, e.g. Surah Anbiya (21:26) and Surah Zakhuruf (14:19). In the prophetic traditions, the word “Rajul,” has been used for Khizr (a.s.) which is generally translated as “human being”. However, we find the word “Rajul” being used for the Jinn also, as in Surah Jinn (22:6): “And persons from among men used to seek refuge with persons from among Jinn.” This view is held by some scholars of the present and the past, including Ibn Kathir (1301-1373 c.e.).   According to Dr. Muhammad Tahir al-Qadri, Khizr (a.s.) is a Wali according to the  majority of  scholars.   



Before we proceed further let us look into the Holy Qur’an in this regard.



Now, when we come to the Holy Qur’an, we don’t find the name of Khizr (a.s.) just as we don’t find the names of many other prophets. However, in Surah Kahf of the Holy Qur’an a reference is made to him as “a slave of Ours unto whom We had given mercy from Us and had taught him knowledge from Our Presence.” who is “one of our slaves, unto whom we had taught knowledge peculiar to us” (wa 'allalnnahu min ladunna ilmy)(18:66). Moses sought Hazrat Khizr and some of these references are found in the Holy Qur’an right from verses 61 to 83. The allusion is clearly to Sayyidna Khizr Abu’l Abbas. The events mentioned in the Surah do not find any place in the Bible.



The story of Moses and Khizr, based on prophetic traditions, in short is: Once Moses delivered a lecture in which he taught the people what God had taught him. During the lecture, a questioner asked him whether he found anyone lse more learned than him. He said, “No”. Then Allah was annoyed with him that he did not attribute the best knowledge to Him and then He revealed to him: “Yes, there is Our Servant at the junction of the two rivers who know more than thee.” Moses therefore asked for a way leading towards him. He was inspired that the way leading to him would be shown to him by a salted fish. He could not understand the reason why the salted fish would show him the way towards Hazrat Khizr. Moses and a young man, Yusha bin Nun (Joshua) set out in search of him. They took with them some cakes of barley, a salted fish in a basket and travelled till they reached a rock (Sakhra) but did not find a clue. So Moses went ahead and left his companion behind. The fish began to stir in water and the water assumed the form of an ark over the fish. The young man said that he should inform Allah’s Apostle. But he was made to forget and when they had gone beyond that place, Moses said to the young man: “Bring breakfast. We’ve been exhausted before the end of the journey. Actually, Moses was not exhausted up to the point where he was supposed to meet Hazrat Khizr and it was only after he had crossed that place that he felt exhausted. Then Joshua was reminded and said: “Did you not see that as we reached Sakhra I forgot the fish and it is Satan alone who has made me forgetful of it? It is strange that he has been able to find way in the ocean too.” He said: “This is what we sought for us.” They returned, retracing their steps, and his companion pointed to him the location where the fish had been lost. Moses began to search him there.



To continue with the story, suddenly Moses saw Khizr wrapped in a cloth and lying on his back. He said to him, “Assalaam Alaykum.”



He removed the cloth from his face and said: “Wa Alaykum Salaam. Who are you?”



He said: “I’m Moses of Bani Israil.”



He asked: “What brought you here?”



Surah Kahaf tells us further:



“Moses said unto him: May I follow thee, to the end that thou mayst teach me right conduct of that of which thou hast been taught?” (18:67)



“He said: Lo thou canst not bear with me. How canst thou bear with that whereof thou canst compass any knowledge?” (18: 68-69)



“He said: Allah willing, thou shalt find me patient and I shall not in ought gainsay thee.” (18:70)



“He said: Well, if thou go with me, ask me not concerning aught till I myself mention of it unto thee.” (18:71)



“So the 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 threof? Thou verily hast done a dreadful thing.” (18:72)



“He said: Did I not tell thee thou couldst not bear with me?” (18:73)



“(Moses) said: Be not wroth with me that I forgot, and be not hard upon me for my fault.” (18:74)



“So the 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.” (18: 75)



“He said: Did I not tell thee that thou couldst not bear with me?” (18:76)



“(Moses) said: If I ask thee after this concerning aught, keep not company with me. Though hast received an excuse from me.” (18:77)



“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.” (18: 78)



“He said: This is the parting between thee and me! I will announce unto you the interpretation of that though 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 that for the 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 they 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.” (18:79 to 83)



(*could be “sea”. Some scholars state that since Moses lived in Egypt for 20 years, the probable location of the meeting was the confluence of River Nile at Khartum (Sudan). We also find the word “ocean” being used in traditions. Some say that it was the confluence of sea of Greece and Sea of Persia)



Muhyuddin Ibn ‘Arabi (1165-1240 c.e.) in his Fusoos al Hikam has discussed about al-Khizr in the chapter entitled The World of Moses (see Wisdom of the Prophets/Bezels of Wisdom). Briefly, it appears that when Moses reproached al-Khizr for slaying the boy, Moses had not recalled then that prior to his prophethood, he had murdered an Egyptian (28:14-15), without any affliction of his soul. This was because he had done this under Divine impulsion and with approbation of God deep inside him but without his perceiving it. As we know all prophets are interiorly preserved from sin without their being conscious about it, and Moses was not acquitted until he had received a Divine revelation on the subject. Such was the state of al-Khizr who said that he had not done the killing out of his own initiative. When Moses fled, it was apparently fleeing out of fear but was in truth the love of salvation. Perforation of the boat seemed on the surface as destruction of the folks but was really to save them from oppression of a violent man. Just the way the throwing of infant Moses into the waters of Nile seemed on the surface as an act of violence but was in fact done by his mother to save his life from the cruel Pharoah, being reassured by Divine inspiration ( see Qur’an: 28.6) which she did not realize then but lived with the hope and confidence that God would him back to her. When al-Khizr had repaired the wall of the house belonging to two orphans without any payment, this was to draw Moses’s attention to his own conduct, i.e. when after fleeing from Egypt and reaching Median he had helped the two girls by drawing water from the well without asking for a payment but attributing the essence of good that he did to God alone by withdrawing into the shade (Divine Shade) and saying: “Oh my Lord, I am poor with regard to the blessings thou has bestowest on me,” (Qur’an 28:24) and thus qualified himself as a faqir or needy towards God.



Some commentators and Islamic scholars find symbolisms in the story of the meeting between Moses and al-Khizr and a divine testing of Moses. Shafi’i in Maarif al-Qur’an says: Perhaps Joshua forgot due to the reason that his thoughts strayed away to his homeland since he was in a journey. According to Yusuf Ali, “Fish” is the fruit of secular knowledge, while according to some “Fish” is a way to knowledge, and the two oceans signify perfect knowledge or the combination of esoteric knowledge (of al-Khidr) and the exoteric knowledge (of Moses). Such wisdom is only attainable by the will, mercy and grace of Allah. As Yusuf Ali says: Overall, the episode of Khidr in the Qur’an is a reflection and representation of the paradoxes of life. Above all, it symbolizes the delicate balance between ‘patience and faith as they were enjoined” on Moses after he understood the meaning of those paradoxes explained to him by Khidr himself.   According to Dr. Tahir al-Qadri, where Dariya-e-Shariat and Dariya-e-Wilayat meet, there’s arises the Wilayah according to the principles of Irfani Tafseer.  The place where a dead fish became alive, i.e. where death finds life, there resides the real Wali: “jahaan maut ko hayaat mil jaaye wahaan wali asl rehta hai.” This proves the karamah of bringing dead to life by a Wali belonging to the Ummah of the Holy Prophet (s).  Again, existence of ilm-e-ladduni, or direct knowledge from Allah, is also proven from the Qur’an through the episode of Moses and al-Khizr.  The bottom line of the episode of Moses and Hazrat Khizr is Allah transcends all human calculations; that there are paradoxes in life; apparent loss may really be some gain; apparent cruelty may be real mercy; returning good for evil may really be justice and not generosity.


Not only a meaningful symbolism, this episode has gone on to form a basis of some jurisprudence too.  As, for example, when Ibn Abbas (r) was asked to give his opinion whether the children of enemy could be killed in war, he said that the Messenger of Allah (may Peace and Blessings be upon him) never killed children.  Then Ibn Abbas (r) stated:  and thou shouldst not kill them unless thou knew what the companion of Moses (i. e. Khadir) knew about the boy he had killed. (Sahih Muslim: Book 19:4458).  We also learn from traditions that the king who used to seize the ships was Hudad bin Budad.  The boy who was killed was known as Haisur, and his parents were thereafter compensated with a girl.  (See Sahih Bukhari: Vol.6, Book 60:250)



Additionally, the above narration is supported by authentic traditions such as reported in, for example, Sahih Muslim, which has long hadiths in the Chapter entitled Kitaab al-Fazaail, and reported by Ubayy bin Ka’b who heard it directly from the Holy Prophet (s), Sa’d bin Jubair, Ibn Abbas, Utba b.Mas’ud, and Abu Ishaq are included among the narrators.  (Details can also be had from various hadiths in Sahih Bukhari, including: Vol.1, Book 3:74; Vol.3, Book 50:888; Vol.6, Book 60:249,250 and 251; Sahih Muslim: Book 30:5864 and 5867).  We also learn from the above narration that when a sparrow flew down on the boat and perched on the wall of the boat and took water in its beak from the ocean, Hazrat Khizr a.s., said: My knowledge and your knowledge in comparison with the knowledge of Allah is even less than the water taken by the sparrow in its beak in comparison to the water of the ocean. According to Holy Prophet (s), if Moses could have shown some patience, a fuller story of them would have been told.



It may be stated here that Khizr (a.s.) is a prophet since Allah has called him as “whom We had blessed.” (18:65) Therefore, in this Qur’anic verse the word that has been used, namely, “Rehma” is usually attributed to Prophets of Allah. Fakhrudin al-Razi in his Tafseer attributes the view that Khizr (a.s.) is a Prophet. The way Moses, who was one of the mightiest Messengers and Prophets of Allah, humbled himself before him for seeking righteous knowledge, as well as Allah’s Mercy and imparting knowledge from His presence to Khizr (a.s.) who receives direct illumination from Allah without human mediation, suggest that he is a Prophet of Allah.


Does Khizr (a.s.) rank higher than Moses (Musa a.s.)?



Allah the Exalted said: Each one of the believers believes in Allah, His Angels, His Books, and His Messengers. They say, "We make no distinction between one another of His Messengers." and they say, "We hear nd we obey." We seek Your forgiveness, our Lord and to You is the return of all." (al-Qur’an: 2:285)


Therefore, no distinction between the prophets should be made. However, in the sight of Allah, He has exalted some over the others:


The prophets and messengers have different levels and degrees. Allah the Almighty stated: Those messengers! We preferred some to others; to some of them Allah spoke (directly); others he raised to degrees (of honor). (Ch 2:253) When the above verse speaks of Allah speaking directly to some, it's Moses.  Therefore, Moses holds a very high rank in comparison to Khizr (a.s.)., who was also blessed and given knowledge from His presence.  But his knowledge was different from the knowledge given to Moses.  It has been narrated in Imam Ghazali’s Ihya, that Moses asked al-Khizr why Allah has given him the knowledge of the Unseen.  Khizr replied: For giving up sins in order to incur the pleasure of Allah. He also advised Moses not to walk without necessity, to walk with a smiling face, be a benefactor rather than being an injurious person, not to laugh when not satisfied, not to accuse the sinners without sharing in their sins. “O son of Imran!” he said, “Weep for thy faults.”


According to Jili, Prophets like Muhammad (s) and Moses not only had the Prophecy of Saintship, i.e. Nubuwwatu’l Wilayat but also held Nubuwwatu’l Tashri, i.e. Prophecy of Institution, as they were sent to promulgate and establish a new religious code. However, Prophets such as Jesus and Hazrat Khizr having nothing more than the Prophecy of Saintship. The commentators have therefore held that the rank of Moses is higher than that of Khizr (a.s.). But that does not take us away from the fact that this conclusively proves that Hazrat Khizr (a.s.) is not an angel but that he belongs to the brotherhood of the Prophets many of whom have not been named or even referred to in the Qur’an, though Hazrat Khizr (a.s.) is on a better footing since an event pertaining to him has been related in the Holy Qur’an as shown above. In fact, as we noted before, Islamic tradition describes Khizr (a.s.) as the Tutor of Prophets, save and excepting the Holy Prophet (s) who taught Khizr (a.s.) since the Holy Prophet (s) too is a repository of knowledge (‘ilm ladunni) emanating from Allah.


Hazrat Khizr has special gifts from Allah: (1) Mercy from Him, and (2) Knowledge from him. The first freed him from the ordinary incidents of daily human life; while the second entitled him to interpret the inner meaning and mystery of events. Hazrat Khizr’s knowledge is fresh and green and drawn out from Allah’s own knowledge. He is a mysterious being who has to be sought out.  That going in search of a Wali is the Sunnah of the prophets is proven from the Qur'an and prophetic traditions, according to Dr. Muhammed Tahir al-Qadri.   He has the secrets of the paradoxes of life which ordinary people do not understand or understand it in a wrong sense.



We ask Allah ‘O Allah whatever we have said, if it is true accept it but if it is false we ask you to forgive us’. Amin! 


Allah and His Rasool (Sallallahu 'alaihi wa Sallam) knows Best.


NASIR.



TO CONTINUE…