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Al-khidrAl-Khidr (Arabic: الخضر) has a disputed status amongst scholars, some say he's a Saint while others say he's a Prophet. He is assumed to be referred to in Qur'an 18:66, in an encounter with Moses, where Moses, the Biblical prophet, meets him and asks him to allow him to accompany him so he can learn from his knowldge. Al-Khidr, realizing that Moses had the Torah and devine knowledge to draw upon, informed him in a stern manner that their knowledge is of different nature and that Moses wouldn't bear to observe him without asking questions. Moses promised to be patient and they agreed to travel together. Al-Khidr performs his first action, after he and Moses board a ship, Al-Khidr remains behind and damages the ship rendering it unsafe for use. Disregarding his oath to follow quietly, Moses criticizes this behavior and El-Khidr replies that criticizing him is a violation of the oath. Moses, eager to learn from the wise man, appologizes. The second act was Al-khidr mudering a child. Moses, in anger, violates his oath again. As with the sabotage of the ship, they argue and Moses appologizes for violating his oath. This time El-Khidr warns Moses that he has only one chance left as his patience is wearing thin. The last act was Al-Khidr restoring a damaged wall in a village where they were denied hospitality. Amazed by his companion's reaction to the ill-treatment recived in the village, Moses violates his oath for the third and last time. El-Khidr exposed to Moses two facts silmultaniously, first that Moses's knowledge is limited and that many of what seems to be evil, malicious or somber hides some of God's mercy and design, a concept Sufis are adept at recognizing. Sufis hold Al-Khidr in high esteem. As they are about to part ways, Al-Khidr explains that even though the ship's owners will not be pleased with their damaged ship. The blessing will manifest itself when the local king confiscates all ships fit to wage war leaving behind the damaged ships. Many argue that this occurance is a form of passive resistance quite advanced to be mentioned in an ancient sacred text. The murder of the child would sadden his parents as first glance, yet is a blessing in disguise as God would replace the child with an obedient one unlike the murdered one who Al-Khidr fortold was about to make his pious parents suffer. As for the restoration of the wall without recompense, Al-Khidr explained that underneath the wall is a treasure belonging to two hapless orphans. As God's envoy, Al-Khidr restored the wall as God's kindness rewarding the orphans' father piety. And Al-Khidr disappears as he appeared at first. Sufis draw many analogies supporting intelligent design from this Qur'anic passage, such as the need for earthquakes to act in contrast to earth's stability. Disease to contrast good health and countless other analogies. The question of accountability raised by some is answered through the fact that Al-Khidr was acting as God's envoy and not according to his personal judgment. Moses is mentioned in the Muslim text; the Qur'an, like many of the Prophets Muslim theology shares with People of the Book. Al-Khidr is also spelled as Khidr, Khezr, Khadir, Khizr, Al-Khadir, and so on.
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