Furthermore, Moses, peace be upon him, believed in divine decree and understood it. Indeed, his followers among the Children of Israel also believed in divine decree. Would anyone with the least intelligence imagine that Moses sought to learn from al-Khidr belief in divine decree and that it removes blame, when Moses knew more about divine decree than al-Khidr did? Indeed, Moses’ companions generally knew this.

Moreover, if this had been the underlying meaning of al-Khidr’s story, he would have explained it to Moses, saying, “I was witnessing the divine will and decree.” But that was not the case. Rather, he explained to him grounds recognized by religious law that permitted him to do what he had done, as we shall explain, if Allah Most High wills.

As for the second point, some of these people imagine that certain friends of Allah may depart from the prophetic law, just as al-Khidr was permitted not to follow Moses. They also imagine that a friend of Allah may receive unveilings and spiritual communications that render him independent of following the Messenger in all or some of his circumstances. Many of them rank someone whom they claim to be a friend of Allah above a prophet, either absolutely or in certain respects, claiming that al-Khidr’s story provides evidence for their position. All these assertions are among the gravest forms of ignorance and misguidance—indeed, among the gravest forms of hypocrisy, heresy, and disbelief.

For it is known as a matter of necessity in Islam that the mission of Muhammad ibn Abd