The Four Prophets who are alive

Jalaluddin Syuti in his Al-Durr al-Manthur which is narrated from Shahin from Khasif that says: "Four of the prophets are alive two of whom are in the heavens: Jesus and Edris, and two of them are in the land: Khidr and Elias, llyas (Elias). As for Khidr, he is in the sea but his companion is in the land." [Suyuti, Jalaluddin, al-Durr al-Manthur fi Tafsir al-Ma’thur, vol.4, p. 239]

1. Hazrat Idris or Enoch - He left Babylon after the nation drowned itself into sin. He migrated to Sudan and was invited to see Heaven and Hell by Allah. He eventually stayed in Heaven, and is quoted as follows: "Also mention in the Book the case of Idris: he was a man of truth (and sincerity), (and) a prophet: And We raised him to a lofty station." (Maryam, 19/56-57)

The verse above states that Hz. Idris was raised to the sky.

There are two views about what the verse "And We raised him to a lofty station"expresses:

a) It means loftiness in terms of station and rank. As a matter of fact, God Almighty addressed Hz. Muhammad (pbuh) as follows:"And (He) raised high the esteem (in which) thou (art held)?" (al-Inshirah, 94/4). For, Allah honoured Hz. Idris by appointing him as a prophet and sent him thirty pages. He was the first person to write with the pen, to know the science of astronomy and mathematics and to make clothes and to wear them.

b) What is meant by it is elevating him to a high position. This view is more appropriate. For, the act of elevating mentioned together with the word "place" is elevation in terms of place, not rank. (Fahkruddin ar-Razi, Tafsir al-Kabir Mafatih al-Ghayb, Akçağ Publications: 15/371-372)

2. Hazrat Isaa or Jesus Christ - Taken away by Gabriel (Jibreel) before the crucifixion from the prison (Christians will disagree, I dont mind at all) mentioned as follows: "But they killed him not, nor crucified him; It was only a likeness shown to them: Most certainly they killed him not. Rather, God lifted him up to Himself." (Quran 4:157-8)

3. Hazrat Ilyas or Elijah - The Bible and Quran agree that he is still alive and ascended to heavens only to come back when Allah commands it. (Quran 37:123-132)

Elias was mentioned in the Qur’an 3 times, once in Surat Al-An’am, and twice in Surat Al-Saffat (assuming that Eliasin is the same as Elias because the Arabs append the nun in many names and replace it with others)

Makhoul said on the authority of Ka’b: Four prophets are alive: two on earth, Prophet Elias and Al-Khidr, and two in the sky: Idris and Jesus, peace be upon them. Prophet (pbuh) said: Ilyas and al-Khidr meet every year and spend the month of Ramadan in al-Quds (Jerusalem) and hajj, from Zamzam, a drink is enough for them to like it next year.

4. Hazrat Khizar or Al-Khidr - He is the teacher of Moses and guide to many other prophets of Allah over the ages. He is known to only interact with Prophets if Allah wills it. He is said to be alive on earth and we have no idea where he is. Allamah Tabatabai interpreting the verse 65 of Surah al-Kahf "Then they found one from among Our servants whom We had granted mercy from Us and whom We had taught knowledge from Ourselves" appertained to Prophet Moses.

Imam Ibn Kathir states that al Khidr (as) is still alive: “There is an agreement among the majority of scholars that Khidr (as) is living now. There are many reports and witnesses who have reported accounts and hadiths that this is the case.” (Al-Bidaya wa Nihaya, 1/328)

Imam Ibn Kathir states: Dhul Qarnayn discovered a type of water referred to as the ‘water of life’ which when drank would allow a person to remain alive forever. He departed with many people searching for it, and Khidr, (as) was also with him. At one place Khidr (as) drank this water.

[Tareekh by Ibn Kathir, volume 1 chapter on Dhul Qarnayn]

The Messenger of Allah (saws) said, “Allah has forbidden the fire to consume the marks of prostration. They will be taken out of the Fire having been burnt, and the water of life would be poured over them, and they will sprout as seed does In the silt carried by flood”.(Muslim)

This is not immortality though, since immortality is defined as someone not being subject to death. Which is negated by the Qur’anic verse, “We have not granted any man before you eternity. Every soul shall taste death.” (21:34-35)

The scholars differed regarding when Khidr (Allah bless him) would die. Some said that he would die after being killed by the Dajjal. Others said he would die after the Quran is razed to heaven by Jibril (as). Others kept the matter general stating that he would die at the end of time. (Nawawi, Sharh Sahih Muslim; Alusi, Ruh al-Ma`ani)

The Scholars similarly differed regarding how long he has been alive for. Was he alive before the time of Nuh (Allah bless him) or after? These are issues that have no decisive proof, and don’t form part of the necessary belief (Aqeedah) Muslims are required to hold.

Abu Is-haaq was amongst the Taba’tabi’een (first generations of Islam) and it was common knowledge among the scholars that during that period al Khidr (as) was alive and his death will occur at the time of Dajjaal.

Imam Ahmad (r.a) narrated in al-Zuhd that the Prophet (saws) said that (the prophet) Ilyas and al-Khidr meet every year and spend the month of Ramadan in al-Quds, Ya’qub ibn Sufyan narrated from ‘Umar ibn ‘Abd al-‘Aziz (r.a) whereby a man he was seen walking with was actually al-Khidr. Ibn Hajar declared the chain of the first fair and that of the second sound in Fath al-Bari (1959 ed. 6:435).

He goes on to cite another sound report narrated by Ibn Asakir from Abu Zur’a al-Razi whereby the latter met al-Khidr twice, once in his youth, the other in his old age, but al-Khidr himself had not changed.

Imam Dhahabi the famous historian and scholar writes, Umar bin Abdul Aziz was talking with a man. After he had finished talking with him, he returned and someone asked him who he had been talking with. He replied, “He was Khidr and he came to give me some good news, that I will be the ruler of the Muslim world.” (Tadkarahtul Huffaz biography of Umar bin Abdul Aziz by Imam Dhahabi)

The hadith master al-Sakhawi stated: “It is well-known that al-Nawawi used to meet with al-Khidr and converse with him among many other unveilings (mukashafat).” (“Biography of the Shaykh of Islam, the Pole of the Noble Saints and Jurist of Mankind, the Reviver of the Sunna and Slayer of Innovation Abu Zakariyya Muhyiddin al-Nawawi”) (Cairo: Jam’iyya al-Nashr wa al-Ta’lif al-Azhariyya, 1354/1935 p. 33).

Imam Ibn Kathir writes: “ When the Prophet (saws) departed from this world, Umar heard someone come into the house but saw no-one, when he was asked, Umar said it was Khidr (as)”. Then a voice was heard which said, ‘O household of the Prophet (saws), be patient’. Ali said it was al Khidr (as).”(Sirat-un-Nabi and Tareekh ibn Kathir chapter in the Demise of Prophet (May Allah bless him and grant him peace) by Hafidhh Ibn Kathir).

Imam Ibn Kathir writes, “If there exist many narrations regarding one issue, then even if they are weak, they can be accepted.” (Tafsir Ibn Kathir, Surah Al-An’am, verse 123)

Imam Ibn Kathir states that Khidr (as) was the son of Adam (as), who prayed to Allah: ‘O Allah, give my son Khidr a long life so that he lives until the Day of Judgement’. Adam (as) also told al Khidr (as) ‘O my son, you shall bury me after my death’. He also gave him news of his long life. Khidr (as) also sat in the boat of the Prophet Nuh (Alay hissalaam). [Tareekh by Ibn Kathir, Volume One, Chapter ‘Musa and Khidr’]

Imam al Bayhaqi reported that al-Khiḍr was present at the funeral of the Prophet Muhammad and was recognized only by Ali from amongst the rest of the companions, where he came to show his grief and sadness at the passing away of Prophet Muhammad. Al-Khiḍr’s appearance at the Prophet Muhammad’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 (as they where sitting) till he reached where the sacred body lay. Weeping bitterly, he turned toward the Companions and paid his condolences. Ali said that he was Khiḍr. (Ibn al-Jazari, 1994, p. 228)

In another narration al-Khiḍr met with Ali by the Kaaba and instructed him about a supplication that is very meritorious when recited after the obligatory prayers.

Shaykh Ibn Taymiyyah was asked:

“Was al Khidr (as) a Prophet or a Wali? And is he alive to the present day? And if he is alive, then what do you say about what has been narrated about the Prophet saying “Had he been alive, he would surely have visited me”? Is this hadith sahih or not?”

And the Shaykh answered:

As for his Prophethood: then after the advent of the Messenger of Allah (s), neither he nor anyone else received wahi (revelation). As for before the advent of the Messenger of Allah (s), then people have differed regarding the question of his Prophethood. Those who say that he was a Prophet do not say that he gave up his Prophethood, rather they say he is a Prophet like Ilyas (as), and that he does not get any wahi in this time. And the absence of wahi for a specified period does not invalidate Prophethood, just as the Messenger (s) did not receive any wahi at times during the span of his Messengerhood.

And (according to him) the majority of the ‘ulema believe that he was not a Prophet… [the Sheikh then goes on to describe the ranks of the Prophets and the Sideeqs]

And as for [the question regarding] his life: then he is alive. And the hadith in question has no basis, and no isnad is known for it either. On the contrary, what has been narrated in Musnad Al-Shafi’i and other books is that [Khidr] did meet the Prophet (s). And as for he who says he did not meet the Prophet (s) then he has stated what he has no knowledge of, for this is from the knowledge that he does not encompass. And he who claims he died relying on the hadith “Have you seen this night of yours? At the end of one hundred years after this none would survive on the surface of the earth” then there is no proof for him in it, for it it is possible that Khidr was not on the surface of the earth at that moment .

Also, regarding Dajjal – and similarly Al-Jasasa (his spy) – the sahih is that he was alive and present during the era of the Prophet (s), and he is alive till today not having escaped (from his chains), and he is on an island from the islands of the Oceans.

So the responses concerning (Dajjal) is the response for Khidr as well: And that is: the phrase ‘surface of the earth’ does not apply. Or that the Prophet (s) meant the the known human beings. And those who are special cases do not enter the generality, just like the Jinns (who have long life) don’t enter it – unless a word was used that encompassed both Jinns and humans.

As for the issue whether Hz. Idris is in Paradise, we hold the view that he is in the sky like Hz. Isa and that he is not in Paradise. For, people will go to Paradise after the Day of Judgment. However, it is known that he is in a realm like Paradise and lives there like angels. The fact that every soul shall have a taste of death indicates that prophet Idris, Jesus, llyas and Khidr will also have a taste of death.

And examples of specifications like this are many. Wallahu A’lam.

From amongst the Ulema (Scholars) who said al Khidr is alive:

• Imam An-Nawawi, and his Shaykh Ibn Salah, ‘Allama Sakhawi mentions that Imam An-Nawawi would meet al Khidr, peace be upon him’.

• Allama Iraqi (the teacher of Hafidh Ibn Hajar)

• Shaykh Abdullah bin As-ad al-Yafi’i

• Shaykh Abdul Wahid al-‘Abbasi al-Hanbali

• Qadi ‘Ilmud Din al-Basati al-Maliki

• Shaykh Ibn Ata’ullah Iskandri al-Maliki

Among the great commentators and Scholars of hadiths who state that the al Khidr (as) is still alive are:

• The famous hadith scholar Shaykh al Islam Takiyuddin Abu Omar Ibn as-Salah.

• The great hadith conserver Ibn al-Hajar Asqalani.

• The great hadith scholar Kamil Al-Hafidh Abu Jafar Tahawi.

• The Mujadid, hadith commentator (mufasir) and conserver and Faqih Imam Jalaladdin Suyuti.

• Imam Rabbani.

• The great commentator Imam Ibn Kathir.

• İsmail Hakkı Bursevi, author of the Tafsir Ruhu’l Beyan.

• Said Nursi Bediuzzaman.