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The Relationship Between Sufi Saints and Knowledge of the Unseen. The
Qur'ānic story of Moses and Khidr as Model Hamza Tamtam Researcher in
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The Relationship Between Sufi Saints and Knowledge
of the Unseen. The Qur’ānic story of Moses and Khidr
as Model

Hamza Tamtam

Researcher in Islamic studies

Tripoli University, Faculty of Arts, Islamic Study Department.

Abstract:
Medieval Sūfī scholars, such as Ibn ‛Arabi, argued, based on the story of Moses and
Khidr, which Khidr is more knowledgeable than Moses, who is a Prophet and
Messenger, leading to the common belief among Medieval Sūfīs that it is not
necessary for Saints to follow Prophets, claiming that they have gained a spiritual
level that allows them to received knowledge directly from Allāh or through Khidr.
Therefore, The aim of study is to explore the usefulness of the story of Moses and
Khidr for understanding the relationship between Prophets and Saints and the link
between Saints and knowledge of the Unseen; and whether they are in line with the
aims of this Qur’ānic story?

Key Words, Khidr, Sufi, Sants, The Unseen.

:‫ملخص‬

‫ه) على جواز اطالع الولي الصوفي للغيب‬836‫استدل المتصوفة السيما مدرسة ابن عربي (ت‬
‫ وقد نشأ هذا االعتقاد‬،‫ منها قصة موسى عليه السالم مع الخضر في سورة الكهف‬،‫بأدلة عدة‬
‫ حيث‬،‫من خالل فهم المتصوفة لعالقة النبي موسى عليه السالم مع الخضر في القصة القرآنية‬
‫ وقد اختصه هللا سبحانه وتعالى‬،‫يصر أغلب المتصوفة على أن الخضر ولي وليس بنبي‬
‫ مما أدى إلى اعتقاد بعض األولياء‬،‫بالغيب والكشف دون موسى عليه السالم وهو نبي ورسول‬
‫ الذي حسب زعمهم لم يتبع‬،‫من المتصوفة أنه ليس من الضروري متابعة األنبياء مثل الخضر‬
‫ لذلك الهدف من هذا البحث هو مناقشة عالقة هذا المعتقد بقصة‬.‫شريعة موسى عليه السالم‬
‫ من خالل التركيز على األغراض ذات المدلول الموضوعي‬،‫موسى عليه السالم مع الخضر‬
.‫للقصة‬

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1.1 Introduction:
According to the texts of the Qur’ān and Hadith, and after these,
successive Islamic scholars, one of the fundamental principles of the
Islamic religion is iman (faith), which is to believe in Allāh, His angels,
His books, His Messengers and Prophets, the Day of Judgement, and
Divine Decree, “the good of it and the bad of it”. These pillars of faith are
represented by 'aqidah. Therefore, anyone who does not believe in
anyone of these pillars of faith is considered, according to the Qur’ān and
Hadith, to be a disbeliever (Q 2:285; Jami` at-Tirmidhi. Book 38 Hadith
2610; al-Ansari, 2000, p.16:34). As mentioned, one of these six pillars is
to believe in the unseen knowledge. This belief necessitates accepting
that there is no one who knows it accept to what Allāh has revealed to his
creation such as the Prophets and Messengers. However, Islamic belief,
to believe that the angel Gabriel does not speak to any humans other than
Prophets and Messengers. However, Medieval Sūfī scholars, such as Ibn
‛Arabi, argued, based on the story of Moses and Khidr, which Khidr is
more knowledgeable than Moses, who is a Prophet and Messenger,
leading to the common belief among Medieval Sūfīs that it is not
necessary for Saints to follow Prophets, claiming that they have gained a
spiritual level that allows them to received knowledge directly from Allāh
or through Khidr.

1.2 The aim of this study:

The aim of this study is to explore the usefulness of the story of Moses
and Khidr for understanding the relationship between Prophets and Saints
and the link between Saints and knowledge of the Unseen; and whether
they are in line with the aims of this Qur’ānic story?

2
1.3 Overview of the study:
The knowledge of Khidr is considered as substantial evidence proving
that, according to medieval Sūfīs, only Saints can gain the unseen
knowledge, which will be discussed in the first section. The study will
also present another evidence, provided by medieval Sūfīs to support
their arguments, which will be evaluated in the second section.

1.4 Literature Review:

The discussion does not include an exhaustive list of traditional or
medieval Sūfīs scholars, rather it is centred upon two important medieval
scholars, Ibn ‛Arabi (d. 1240) and Ibn Taymīyah (d. 1328). Ibn ‛Arabi is
considered by some practitioners of Sūfīsm as “the Great Spiritual
Master”, and his theology strongly influenced Sūfīsm during the medieval
period. He has authored many books, and three of his more well-known
works give a unique account of the story of Khidr. These are: 1) Fusûs al-
hikam ‘The Ringstones of Wisdom’ translated by William Chittick, 2)
Futûhât al-Makkiyya ‘The Meccan Revelations’, Translated by William
C. Chittick and James W. Morris, and 3) Tafsīr Ibn ‛Arabi ‘Ibn ‛Arabi’s
Interpretation of the Qur’ān’. Ibn Taymīyah, who was born 30 years after
Ibn ‛Arabi’s death, was the most influential traditional scholar during the
medieval period and was known as Shaykh al-Islām “The Great Scholar
of Islam”. Ibn Taymīyah’s critique and evaluation of Ibn ‛Arabi’s work is
of significant importance in this study. Ibn Taymīyah’s critique is also
considered one of the most scathing and subsequently influential critiques
of Ibn ‛Arabi’s work. He wrote books and treatises with the sole purpose
of rebutting Ibn ‛Arabi’s work, especially with regard to his
understanding of the story of Moses and Khidr. For example, his book
entitled The Criterion between Allies of the Merciful and the Allies of the
Devil, translated by Salim Abdallah Ibn Morgan, is one of Ibn
Taymīyah’s most well-known works to address Ibn ‛Arabi’s theology.
3
It is of note that all of the narratives of the Qur’ān in this current study
include chapter Cave al-Kahf 18:60-82 and will be discussed using Abdel
Haleem, M.A.S. (2005). (Oxford World's Classics).EnglishTranslation.

All of the narratives of the Ḥadīth text in this study that include the story
of Moses and Khidr will be discussed through using the Dr. Muhsin Khan
Translation.

The referencing system adopted in the study is the Harvard system. The
dating system that will be using is the Common Era (CE) system.

4
2.1 Section one: Sufi Saints and The Knowledge of Khidr.
The story of Moses and Khidr is considered as substantial evidence
proving that, according to medieval Sūfīs, only Saints can gain the unseen
knowledge. Not only this, but also that this was the reason for Moses'
journey to seek Khidr, who knows the unseen. Therefore, “Khidr come to
symbolize a third path by which knowledge of Allāh could be gained,
giving man access to the divine mystery (ghayb) itself “ (Massignon, L,
& Mason, H, 1994, p.54). This is the issue of dispute among Islamic
scholars that will be tackled and thoroughly analysed in this study. The
study will also present other evidence, provided by medieval Sūfīs to
support their arguments. Maybudī (d. 1135) said that:

When someone is able to sacrifice his attributes to the holy Shariah,

We will engrave the secrets of the knowledges of the Haqiqah on his
heart: And we taught him knowledge from us. The one who speaks
of this knowledge is the realizer, who speaks from finding. Light is
apparent from his words, familiarity on his face, and servanthood in
his conduct. A lightning flash of the Greatest Light has shone in his
heart, the lamp of his recognition has been lit, and the unseen secrets
have been unveiled to him. Such was Khidr in the work of the ship,
the boy, and the wall (, R, voI.1, 1993, p.475).

To analyse this further, Maybudī emphasizes two important points. The

first is that the journey of seeking the unseen knowledge is achieved
through scarification, discipline and the endurance of hardship, which
The other point is that the example that was provided by Maybudī about
the type of such knowledge, is the knowledge that given by Allāh to
Khidr, who knows that in medieval Sūfīs belief (the man of the unseen).
The Qur’ān states: “Then they found one of Our slaves, unto whom We

5
had bestowed mercy from Us, and whom We had taught knowledge from
Us” (18:65).

The mercy and the knowledge that are mentioned in this verse are
considered by medieval Sūfīs, including Ibn ‘Arabi, as evidence to
demonstrate that Saints can know the unseen knowledge, as Khidr, who is
a Saint, knew the unseen knowledge. Ibn ‘Arabi (, M, n.d, p.449) argued
that Khidr has given us “universal realities without the medium of human
instruction”. On the other hand, Sunna scholars, including Ibn Taymīyah,
argue that the Qur’ān does not explicitly state that Khidr possessed the
knowledge of the unseen. Islamic belief, to believe that the angel Gabriel
does not speak to any humans other than Prophets and Messengers. In
addition, Khidr is a Prophet, and the knowledge that is bestowed on him
is simply a revelation from Allāh, similar to other Prophets and
Messengers. In fact, Islamic scholars explain the knowledge of Khidr in
the following way: “Knowledge is (of) three (kinds): reported knowledge,
inspired knowledge, and knowledge of the unseen. Reported knowledge
is heard by ears, inspired knowledge is heard by hearts, and knowledge of
the unseen is heard by spirits” (al-Rifai, R, 2014, p.49).

It can be noted from the preceding statement that Islamic scholars have
classified the knowledge of Khidr as belonging to three types. Sunna
scholars, including Ibn Taymīyah, argue that Khidr’s knowledge could be
reported knowledge or inspired knowledge. Sūfī scholars, including Ibn
‘Arabi, claim that Khidr’s knowledge is knowledge of the unseen, which
is heard by spirits. This means there is a possibility of receiving the
unseen knowledge, such as the knowledge of Khidr, who is, according to
Sūfīs, a Saint, from Saints. Otherwise, it is thought that spiritual
instruction can occur through an Angel, Jinn or Prophet. However, Ibn
‘Arabi argued that it could also be done by Saints, who are represented by

6
Khidr. According to him, Khidr is considered as the holiest of holiest, and
unique among Saints in the world. In fact, medieval Sūfīs consider Khidr
as he represented the mystical esoteric knowledge (Ibn ‘Arabi, M, n.d.,
p.350). In other words, “It is possible to initiate someone into the spiritual
path and is seen as the teacher and preserver of Allāh’s religion, the
unseen mechanism fulfilling Allāh’s promise to preserve it” (al-Rifai, R,
2014, p.4).

One example for that is Ibn ‘Arabi, who claimed that he received the
khirqa from Khidr (Corbin, H, 2013, p.63). A khirqa is “the initiatory
cloak of the Sūfī chain of spirituality, with which esoteric knowledge and
barakah is passed from the Murshid or the Shaikh to the aspirant murid”.
(al-Rifai, R, 2014, p.3). Khidr therefore “come to symbolize a third path
by which knowledge of Allāh could be gained, giving man access to the
divine mystery (Ghayb) itself”. Medieval Sūfīs scholars therefore, “have
explained that Khidr rules over the Men of the Unseen (rijalu’l-ghayb),
the exalted Saints and angels, as the Prophets are responsible for mankind
itself” (al-Rifai, R, 2014, p.4).

There is further evidence, provided by the mystic ‘Abdul-al-Qadir al-

Jilani (d. 1166) to support Ibn ‛Arabi’s arguments that the Saint Khidr has
known the unseen knowledge. This evidence is derived from the Hadith
text. In fact, there are different narrations include some extra information
that has clarified the story of Moses and Khidr in the Hadith text.
According to ‘Abdul-al-Qadir al-Jilani, one of these accounts proves that
Khidr knew the unseen knowledge. This account took place during the
meeting between Moses and Khidr, which is described by Ibn Abbas as
follows:

7
 When they reached the rock, they found a man covered with a
garment. Moses greeted him, and said, may I follow you so that you
teach me something of the Knowledge which you have been
taught?’ (18.66). Khidr said: You will not be able to bear with me;
how you will be able to bear that about which you do not know? The
narrator added “ he was a man know knowledge of the unseen”
Moses said: You will not be able to bear with me; how you will be
able to bear that about which you do not know? The narrator
added “means you (Moses) do not know the unseen knowledge as I
know I am ... (al-Tabarī, A. 1959, voI.15, p.279-280).

This is considered to be strong, direct evidence of the story of Moses and

Khidr. However, medieval Sūfīs have also provided supporting evidence
from the Qur’ān and the Sunna to support their arguments, as follows:

[He is] Knower of the unseen, and He does not disclose His
[knowledge of the] unseen to anyone, except whom He has approved
of Messengers, and indeed, He sends before each messenger and
behind him observers (72:26.27).

al-Mursi Abū’l-‘Abbas (d. 1286) interpreted this verse by saying that

Allāh can share with the Saints the knowledge of the unseen, if Allāh
accepts them. This acceptance is happened by the following and
approving Prophets and Messengers (Shaʿrānī, A, 1972, voI.2, p.13). In
other words, in order to gain the unseen knowledge, they are obliged to
follow the Prophets, who already have the unseen knowledge. Those who
have followed and gained the approval of Prophets and Messengers are,
according to him, Saints. Therefore, Saints are included under the
exception mentioned in the verse. This is considered the strongest

8
evidence provided by Sūfīs, including Ibn ‘Arabi, al-Mursi Abū’l-‘Abbas,
and ‘Abdul-al-Qadir al-Jilani, to support their arguments.

However, Ibn Taymīyah argued that Khidr was not selected to know the
unseen or esoteric knowledge, and he also argued that medieval Sūfīs
approach the story of Moses and Khidr from a different perspective:

First, according to Hadith text that the first conversation between Moses
and Khidr, which took place during the meeting between them. This
account shows that Khidr had heard about Moses but had never seen him,
and when they meet, Khidr does not recognize Moses until he introduces
himself. As mentioned in the following Hadith, Khidr asked Moses:

Who are you? Moses said, ‘I am Moses.’ Khidr said, ‘Are you the
Moses of Bani Israel?’ Moses said, ‘Yes.’ Khidr said, “what do you
want?’ Moses said, ‘ I came to you so that you may teach me of the
truth which you were taught.’ Khidr said, ‘Is it not sufficient for you
that the Torah is in your hands and the Divine Inspiration comes to
you... (Sahih al-Bukhārī. Vol. 2, Book 21, Hadith 263).

Taking this Hadith into consideration, if Khidr knew the unseen

knowledge, he would have known Moses before the latter introduced
himself. According to the above Hadith, however, Khidr did not know
Moses, nor did he know why Moses was seeking him. This means that
Khidr could not know the unseen. However, some might argue that Khidr
was told some of the unseen knowledge as he knows the reasons and the
justifications of the three actions that occur during the meeting between
Moses and Khidr, as he explained them later to Moses. This supports the
view that Khidr is a Prophet, and Allāh has imparted some of the unseen
knowledge to his Prophets and Messengers. Otherwise, it cannot be found
in the Qur’ān that Allāh imparted the unseen knowledge to the Saints. On

9
the other hand, it could also be said that if Khidr did not recognize Moses,
this would also indicate that Khidr did not know all the Saints, thus how
could they claim they had met Khidr, and that Khidr gave them
knowledge and advice? Therefore, if Khidr knew the unseen knowledge,
he would know Moses before he introduced himself.

Ibn Taymīyah (,T, 1987, p.85) also argued that Sūfīs might say,
“Whoever witnesses the will, the legislated commandment has been
dropped from upon him. “They alleged that Khidr has had the legislated
commandment removed from upon him since he witnessed the will”.

According to Ibn Taymīyah (, T, 1987, p.85) this belief is considered one

of the worst beliefs of the rejecters of faith in Allāh and His Messenger.
This is because there could be nothings in the story of Khidr, which
proves that there is an unseen in the story that other people do not know,
but there are aware of the reasons that Moses did not share this
knowledge. For example, his knowledge that the ship for poor people,
and in front of them were unfair king, which other can know that, also the
wall which is belonged to two youths, who were orphans in the town and
their father had been a righteous man. This can be also known by other
people. This can also be contradicted by the account of the Hadith used
by Sūfīs, including ‘Abdul-al-Qadir al-Jilani, to support their argument,
as mentioned above. This account shows that Khidr knew the unseen
knowledge. The narrator (Ibn Abbas) added “means you (Moses) do not
know the unseen knowledge as I (Khidr) know I am ....” (al-Ṭabarī, A,
1959, vo1.15, p.279-280).

In fact, as discussed, there is more than one account clarifying the story
of Moses and Khidr, although these accounts appear to contradict each
other. The first account illustrates that Khidr did not recognize Moses

10
when he first met him, and he did not know why Moses was seeking him.
This suggests that Khidr did not know the unseen knowledge. The second
account, with the extra information about the story, illustrates that Khidr
attributed the unseen to himself. Therefore, the question that needs to be
asked in this regard is, how could Khidr attribute to himself the
knowledge of the unseen while at the same time failing to recognize
Moses, who is, according to the Qur’ān, one of the greatest Prophets and
Messengers. In other words, how can one avoid this contradiction
between the two accounts? The best way to avoid confusion is to go back
to the Hadith scholars to examine how have they interpreted this Hadith.

Ibn Hajar ((d. 1449), I, 2000, voI.1, p.220), who was a medieval Sunna
scholar of Islam in the field of Hadith text, said that the additional
information used by medieval Sūfīs, including ‘Abdul-al-Qadir al-Jilani,
proves evidence of the existence of the unseen knowledge of Khidr is
considered weak. Not only that, but some scholars of Hadith argue that
this account is fabricated, or forged. However, it can be added that if the
account is sound, it shows that it can be answered by the consideration of
the Prophethood of Khidr. According to the Qur’ān, Allāh imparted some
of the unseen knowledge, reserved only for them, to His Prophets and
Messengers. Otherwise, nothing in this account of the Hadith proves that
other Saints are included.

Furthermore, and according to the same Hadith text, Khidr said to Moses,
“I have some of Allāh’s knowledge which He has bestowed upon me but
you do not know it; and you too, have some of Allāh’s knowledge which
He has bestowed upon you, but I do not know it” (Sahih al-Bukhārī. Vol.
2, Book 21, Hadith 263).

11
This account shows that both Moses and Khidr have particular knowledge
that the other one does not share. This seems to prove that neither of them
knows the unseen knowledge, except what is bestowed on them by Allāh.
By itself, this does not mean that they know the unseen knowledge,
because they may simply have had it imparted to them by Allāh. To be
more precise, the question that needs to be asked is, how could Khidr
claim for himself knowledge of the unseen, while at the same time
admitting that Moses has knowledge which he did not have or know?

There is another account supports that Khidr did not know the unseen
knowledge. This account took place during the meeting between Moses
and Khidr, which provides more information related to their knowledge.
When both Moses and Khidr were aboard the boat,

A sparrow came and stood on the edge of the boat and dipped its
beak once or twice into the sea. Khidr said to Moses, ‘O Moses! My
knowledge and your knowledge have not decreased Allāh’s
Knowledge except as much as this sparrow has decreased the water
of the sea with its beak (Sahih al-Bukhārī. Vol. 2, Book 21, Hadith
263).

Therefore, how Moses, who is, according to the Qur’ān, one of the five
greatest Prophets and Messengers in Islam, and Khidr, who is, according
to Sunna scholars, a Prophet, and according to Sūfīs belief, a holiest of
holiest. Neither of these possess knowledge that is comparable to that of
Allāh, so how can Sūfī Saints claim to possess unseen knowledge? It is
likely to be incorrect and improper, therefore, to say that Khidr had
unseen knowledge, except for what was revealed to him by Allāh. This
implies that the possessors of unseen knowledge include Prophets,
Messengers and Saints. Some might argue that a weakness of this

12
argument is that possessing unseen knowledge seems to mean knowing
all of it or none of it. Surely it’s possible that some of it can be known
without all of it being known. This is true, but this still means that one
cannot know unseen knowledge except for what is given by Allāh.

2.2 Section Two: Indirect evidence to support Sūfīs

arguments.

Sūfīs have also provided indirect evidence from the story of Moses and
Khidr to support their argument. This is related to verses 72:26-27 which
are mentioned above (p8:9) and were discussed by the mystic al-Mursi
Abu-‘Abba. The followers mentioned in the preceding verse, according to
al-Mursi Abu-‘Abbas, refer to scholars (ulamā), which was confirmed by
the Prophet Muhammad, who said: “The learned are the heirs of the
Prophets who bequeath neither dinar nor dirham but only that of
knowledge” (Abu Dawud and At- Tirmidhi. Book 13, Hadith 1388). Ibn
Hajar agrees with this interpretation, saying that:

It follows from this verse that Prophets can see some of the unseen,
and so do the Saints (wali, pl. awliyā’) that follow each particular
Prophet also, as each takes from his Prophet and is gifted (yukram)
with his knowledge. The difference between the two is that the
Prophet looks at this knowledge through all kinds of revelation,
while the Saint does not look upon it except in dreams or through
inspiration, and Allāh knows best (, A, 1989, voI.8, p.660).

In fact, Ibn Hajar quotes al-Qurtubi’s words (, A, 2001, voI.19, p.28),

which means al-Qurtubi also agrees with al-Mursi Abu’l-‘Abbas.

13
However, Ibn Kathir argued that such a belief is likely to be far removed
from the meaning of the preceding verse. He said:

The All-Knower of the Unseen, and He reveals to none His Unseen.

Except to a Messenger whom He has chosen, this includes the
angelic Messenger and the human Messenger. Thus, it is not
possible to know the unseen or address it, what Allāh revealed to His
Messenger (, A, 2000, p.591).

In other words, the word ‘Messengers’, mentioned in the preceding verse,

refers to the Prophets among the Angels and Man. This is similar to
Allāh’s statement, “And they will never compass anything of His
knowledge except that which He wills” (2:255). However, some might
argue that there are other Hadiths that support the view that Saints can see
some of the unseen through visions or the pious dream of the Muslim.
Prophet Mohammed confirmed this by saying “The pious dream is the
forty-sixth part of Prophecy” (Sahih Muslim. Book 29, Hadith 5628). He
also said “The pious dreams are the seventieth part of Prophecy” (Sahih
Muslim. Book 29, Hadith 5632), and, “Nothing is left of the Prophecy
except Al-Mubashshirāt, which is the true good dreams” (Sahih al-
Bukhārī. Vol. 9, Book 87, Hadith 119).

These Hadiths illustrate that some parts of the Prophethood still exist in
Muhammad’s community. One of these parts as the above Hadith shows
that it is the vision or pious dream. This is considered according to Ibn
‛Arabi (, M, n.d, p.40) “the first of the beginnings of divine revelation in
the people of divine concern”. One could agree with this statement to
some extent, but should not forget that the true good dreams come for all
Muslims; the Prophet said “A believer’s vision is the forty-sixth part of
Prophecy” (Sunan Abū Dawud. Book 42, Hadith 5000). It can be noted

14
that the Prophet says “A believer’s vision”; which means it is not limited
for Saints. It is also the one who sees the good vision or dream should not
be assert it, but it should interpreted, because it sometimes considered
imagination khāyāl. This means in other words, the probability of error is
still exists in the vision or dream. Therefore, it is unreliable for
establishing religious laws. Otherwise, there could be also vision come
from the Satan as a Prophet said:

The good vision is from Allāh and the evil dreams are from the
Satan. If one sees a dream which one does not like, one should spit
on one’s left side and seek the refuge of Allāh from the Satan; it will
not do one any harm, and one should not disclose it to anyone and if
one sees a good vision one should feel pleased but should not
disclose it to anyone but whom one loves (Sahih Muslim. Book 29,
Hadith 5618).

This also shows the difference between intuition (ilhām) and the
revelation (waḥy):

The intuition (ilhām) does not equal the divine inspiration (waḥy) of
the Prophets in strength (n: of certainty), because of the possibility
that what is apprehended by the friend of Allāh (wali) is merely the
thoughts of his own mind. As it is sometimes admixed, and other
things are mistaken for it, the possibility of error exists in it, and it
cannot be a basis for establishing legal rulings or a criterion for
works (Kabbani, M, 2012, p.5).

Therefore, there can be no relationship between the above-mentioned

verse, cited by the classical mystic al-Mursi Abū-‘Abbas, and the unseen
knowledge.

15
However, in this regard, al-Mursi Abū-‘Abbas was influenced by Ahmed
al-Rifai (d. 1183), who provided another Hadith to support the belief that
Saints can know the unseen knowledge. In fact, this is a very important
Hadith, because it describes the Sainthood, and how to become a Saint.
According to the Prophet Muhammad, Allāh has said:

I will declare war against him who shows hostility to a pious

worshipper of Mine. And the most beloved thing with which My
slave comes nearer to Me is what I have enjoined upon him; and My
slave keeps on coming closer to Me through performing Nawafil
(prayer or doing extra deeds besides what is obligatory) till I love
him. When I love him I become his hearing with which he hears, his
seeing with which he sees, his hand with which he strikes, and his
leg with which he walks; and if he asks (something) from Me, I give
him, and if he asks My Protection (refuge), I protect him (Sahih al-
Bukhārī. Vol. 8, Book 76, Hadith 509).

According to al-Rifai, this Hadith illustrates the relationship between

Allāh and his servants. He argues that if there is a strong relationship
between Allāh and his servants, and being nearer to their Allāh, and as
Allāh wants then, they become such as one of Allāh’s attributes. It has
been known that one of Allāh’s attributes is knowing the knowledge of
the unseen. (Shaʿrānī, A, 2004, voI.1, p.292). However, it is unlikely that
any of the Islamic scholars said that the servant can be one of Allāh’s
attributes, as al-Rifai claimed that Ibn Daqiq Al-‘id (d.1302), who was a
medieval Sunna scholar of the Hadith, argued that such meaning does not
exist in this Hadith. Not only this but it is also considered far removed
from the meaning of the Hadith:

16
 Then this is a sign of the Wilaayah of Allah, and its meaning is that
he does not hear that which is not permitted for him to hear by the
Sharee’ah, nor does he see that which is not permitted by the
Sharee’ah, nor does he grasp with his hand that which is not
permitted for him by the Sharee’ah, nor does he hasten with his legs
towards anything except that which the Sharee’ah allows him to
hasten towards. And all of this is the basis of being Loved by Allāh.
Ibn Daqiq Al-‘id A Commentary on Nawawi’s Forty Hadith (Ibn
Daqiq, A, 2013, p.61).

In other words, this Hadith illustrates that Allāh shall bless the
worshipper with his love and satisfaction. This bond can only be
strengthened when the worshipper performs preferable acts until he can
only act with good deeds. In so doing, the worshipper’s limbs will only
act in a way that Allāh approves of. Therefore, he will only hear, see and
do what Allāh approves of as good, and act upon it:

Not only will Allāh grant him love of Allāh but he will also be
helped to glorify Allāh and granted with satisfaction. This will be
strengthened by performing the preferable acts until the heart is full
of these acts where nothing else will enslave or capture the heart.
The heart is fully devoted to Allāh. When that status is reached by
the believer, the limbs of that servant will act only in accordance to
what Allāh loves. Then he will be seeing, hearing, and doing what
Allāh sees, hears and does. He will be walking towards what Allāh
wants and likes (Ahmed, j, 2002, p.191-192).

However, al-Rifai provided an example to support his arguments, which

is story about something that happened to Umar bin al-Khatab known as
“Oh Sarya watch out the mountain!” The account is as follows:

17
 Umar bin al-Khatab, when he sent an army, he appointed a man
called Sarya as a commander. While Umar was on the pulpit
addressing, he started to shout and say: ‘Oh Sarya! Watch out the
mountain! Oh Sarya watch out the mountain!’ Then when the
messenger of the army arrived, he said: ‘Oh commander of
believers, we faced our enemies and they defeated us. Then we
heard a voice saying: ‘Oh Sarya, watch out the mountain! Oh Sarya,
watch out the mountain!’ Then we gave our backs to the mountain
and then Allāh defeated them (Ibn Taymīyah, T, n.d, p.123).

According to Al-Rifai, this account illustrates that, in this story, Umar

knew the unseen knowledge, which may prove the possibility of such
knowledge, because Umar knew that his army in Persia was at risk of
ambush: on the pulpit in Medina, Umar shouted “Oh Sariya! Watch out
the mountain!” (Ibn Taymīyah, T, n.d., p.123), warning his army of the
enemy’s ambush. This story raises the question of how Umar knew that
there was a risk surrounding his army. Is it knowledge of the unseen, as
claimed by Sūfīs? Ibn Taymīyah (, T, 2000, voI.2, P.1060) disagrees,
stating that this Hadith has been misinterpreted because Umar’s
knowledge in this story is considered by Ibn Taymīyah some sort of
inspiration rather than knowledge of the unseen. According to the Qur’ān,
such inspiration can happen to humans, as it did to Moses’ mother. The
Qur’ān states:

And We inspired to the mother of Moses, “Suckle him; but when

you fear for him, cast him into the river and do not fear and do not
grieve. Indeed, We will return him to you and will make him [one]
of the messengers. (28:7)

18
It is also such type of inspiration can happen to animals, the Qur’ān says,
“And your Lord inspired to the bee, “Take for yourself among the
mountains, houses, and among the trees and [in] that which they
construct” (16:68).

The Prophet Muhammad confirmed this by saying, “Beware of the

believer’s intuition, for indeed he sees with Allāh’s Light.” Then he
recited, “Surely in this are signs for those who see” (15:75) (Jami` at-
Tirmidhi. Book 47, Hadith 3419).

Therefore, there could be no relationship between Umar’s story and the

unseen knowledge as al-Rifai claims, as this is a matter of inspiration.
However, some might say that this is the same thing that happened to the
Saints, which was also considered inspiration. One can agree with this
statement to some extent, because there could be a relationship with the
unseen here, but should not forget that the one who has this type of
inspiration does not confirm this. It is not certainty, and he should not say
that this is unseen knowledge, revealed to him. Additionally, he should
not attribute to himself the Sainthood, and it is not important to follow
such person, means he should not ask to follow him, and does not do
things that may considered against the religious laws. In other words, it is
not infallible because sometimes it happens as it has done to Umar, and
sometimes does not happen. Umar was asked why he said “Oh Sarya
watch out the mountain!” He said I did not know why! Additionally, one
should not forget what the Prophet Muhammad said: “If there was to have
a Prophet after me, it would have been ‘Umar bin al-Khattab” (Jami` at-
Tirmidhi. Vol. 1, Book 46, Hadith 3686). And said, “Allāh has placed
truth upon Umar’s tongue and heart” (Sunan Abū Dawud. Book 19,
Hadith 2955).

19
Despite all this, Umar did not claim knowledge of the unseen; and also
the companions of the Prophet disagree with him in some cases.
Furthermore, Allāh says that, “none in the heavens and earth knows the
unseen except Allāh, and they do not perceive when they will be
resurrected” (27:65).

According to Ibn Kathir (, H, 2000, p.561), this verse demonstrates that

“Allāh commands His Messenger to inform all of creation that no one
among the dwellers of heaven and earth knows the unseen, except Allāh”.
This is an absolute exception, meaning that no one knows this besides
Allāh; He is alone in that regard, having no partner in that knowledge.
This is similar to the verse, “And with Him are the keys of the Unseen,
none knows them but He” (6:59). The keys of the unseen are mentioned
in other verses. The Qur’ān says:

Indeed, Allāh [alone] has knowledge of the Hour and sends down
the rain and knows what is in the wombs. And no soul perceives
what it will earn tomorrow, and no soul perceives in what land it
will die. Indeed, Allāh is Knowing and Acquainted (31:34).

The Qur’ān also says:

He said, “O Adam, inform them of their names.” And when he had

informed them of their names, He said, “Did I not tell you that I
know the unseen [aspects] of the heavens and the earth? And I know
what you reveal and what you have concealed. (2:33).

It also narrates in the Qur’ān:

Allāh would not leave the believers in that [state] you are in
[presently] until He separates the evil from the good. Nor would
Allāh reveal to you the unseen. But [instead], Allāh chooses of His

20
 Messengers whom He wills, so believe in Allāh and His
Messengers. And if you believe and fear Him, then for you is a great
reward (3:179).

The Qur’ān also says:

Say, “Allāh is most knowing of how long they remained. He has

[knowledge of] the unseen [aspects] of the heavens and the earth.
How Seeing is He and how Hearing! They have not besides Him any
protector, and He shares not His legislation with anyone (18 26).

According to Ibn Kathir (, H, 2000, p.254) “Meaning, no one knows

about that except Allāh, and whoever among His creatures He chooses to
tell”.

The Prophet Muhammad confirmed this by saying:

Allāh’s Messenger said, “The keys of Unseen are five which none
knows but Allāh: None knows what will happen tomorrow but
Allāh; none knows what is in the wombs (a male child or a female)
but Allāh; none knows when it will rain but Allāh; none knows at
what place one will die; none knows when the Hour will be
established but Allāh (31:34) (Sahih al-Bukhārī. Vol. 6, Book 60,
Hadith 219)

The contextual evidence from the Qur’ān and the Sunna confirms that
there is not sufficient evidence to support the belief that Khidr knew the
unseen knowledge, except that which had been imparted to him by Allāh.

21
3.1 Conclusion:
This study has discussed the relationship between Khidr and the
knowledge of the unseen on one hand, and Khidr’s knowledge and
Saints’ knowledge on the other. This is according to Sūfī understanding,
which provides direct evidence in the story of Khidr which discussed in
the first section, and indirect evidence from the Qur’ān and the Sunna, to
prove this belief which analysed in the second section. All of them are
relating to Islamic doctrine, on the one hand, and relating to the
understanding of the story of Khidr by Sūfī scholars on the other hand.
Not all scholars, but most of the discussion in this study was concentrate
on the medieval scholars. Focusing on particular in both Ibn ‛Arabi and
Ibn Taymīyah.

Returning to the questions posed at the beginning of this section, it is now

possible to state that it is incorrect and improper, therefore, to say that
Khidr knew the unseen knowledge, except that which was revealed to
him by Allāh. This implies that the unseen knowledge includes Prophets,
Messengers and Saints.

22
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Khan. Available at: http://Sunna.com/bukhari. Accessed on 10/10/2021.

_ Abu Dawud, S. (n.d). Sunan Abi Dawud. Translation by Abdul Hamid

Siddiqui. [Online]. Available at: http://sunnah.com/bukhari. Accessed on
25/12/2014.

_ Ahmed, j. (2002). Sharh Arba'een an Nawawî.commentary of forty

hadiths of an nawawi by Dr. Jamal Ahmed Badi p191:192.

_ al-Ansari, M.A.H., (2000). Commentary on the Creed of at-Tahawi

(sharhal -'aqidah at – tahawiyyah) by Ibn abi al-izz. Translated by
Muhammad' abdul-haqq Ansari. al-Imam Muhammad. Islamic university
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Khan. Available at: http://sunnah.com/bukhari. Accessed on 10/10/2021.

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_ Corbin, H., (2013). Creative imagination in the Sufism of
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_ Haleem, M., A. (Ed.). 2005. The Qur'ān. OUP Oxford.

_ Ibn ‛Arabi, M. (n.d). Fusûs al-hikam. Ed. A. Afîfî. translated by

William Chittick, Beirut: Dâr al-Kutub al-'Arabî press.

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press. Translation by Shaykh Safiur Rahman al-Mubarakpuri, et.

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Intisharat Amir Kabir. Michigan press. vol 1.
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 _ Qurtubi, A. (1980). Tafsir Al-Qurtubi. Al-Jami li-Ahkam Al-Qur’ān.
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