For this reason, since distortion and alteration have crept into what the People of the Book transmit from the prophets, we believe whatever we know to have truly come from them, reject whatever we know to be false, and neither affirm nor deny whatever we cannot ascertain. As al-Bukhārī narrated in his Sahīh from Abū Hurayrah, the Prophet—may Allah bless him and grant him peace—said:

“When the People of the Book relate something to you, neither affirm nor deny it. They might tell you something false and you believe them, or tell you something true and you disbelieve them. Rather, say: ‘We believe in what has been sent down to us and what has been sent down to you.’”

One point that exposes their error in citing the story of Moses and al-Khidr to justify contravening the revealed law is that Moses—peace be upon him—was not sent to al-Khidr, nor did Allah oblige al-Khidr to follow and obey him. Indeed, it is established in the two Sahīh collections that al-Khidr said to him:

“Moses, I possess knowledge from Allah which He has taught me and which you do not know; and you possess knowledge from Allah which He has taught you and which I do not know.”

This was because Moses’ mission was restricted to his own people. It is also established in the authentic hadith collections, through several chains of transmission, that the Prophet—may Allah bless him and grant him peace—said, describing the distinctions Allah had granted him over the other prophets:

“A prophet would be sent exclusively to his own people, whereas I have been sent to all humankind.”

Thus, the call of Muhammad—may Allah bless him and grant him peace—extends to all people. No one may exempt himself from following and obeying him, nor can anyone dispense with his message, whereas al-Khidr was permitted not to follow and obey Moses