Question: Some people assert that such legendary figures as Khidir (Hizir) are fictitious. Arent there any ahādīth about Khidir alaihis-salām?
Islamic scholars fell into disagreement not as to the existence of Khidir alaihis-salām but as to whether he was a prophet, so some of them said he was a prophet while some others said he was a walī.
Hadrat Imām-i Rabbānī stated that he met and had a talk with Khidir alaihis-salām 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 awliyā, 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 Mūsā alaihis-salām and Hadrat Khidir is narrated in the āyāt from 60th to 72nd of Kahf Sūra. Tafsīr and hadīth books write that the friend of Mūsā alaihis-salām was Hadrat Khidir. (Baydāwī, Jalālayn, Madārik, Bukhārī)
One of the hadīth-i sharīfs 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.) [Bukhārī] (Khidir means green.)
The moral of the story
Question: What is the moral of the story of Khidir and Hadrat Mūsā, which appears in the Qurān?
Every story contains practical lessons to draw. Some of the rulings scholars inferred from the story of Hadrat Khidir and Mūsā alaihis-salām are as follows:
1. When one is making a journey, it is jāiz (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 wājib 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 taālā).
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 Inshā-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 harām 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.