Tarikh (al-Tabari) 226
The story of Moses the one who spoke with Allah (peace and blessings be upon him)
[لِمَ سُمِّيَ الْخَضِرَ] وَقَدِ اخْتَلَفَ الْعُلَمَاءُ لَمْ سُمِّيَ الْخَضِرَ عَلَى قَوْلَيْنِ: أَحَدُهُمَا: أَنَّهُ جَلَسَ عَلَى فَرْوَةٍ بَيْضَاءَ فَاخْضَرَّتْ، وَالْفَرْوَةُ الْأَرْضُ الْيَابِسَةُ. وعَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ ﷺ، قَالَ: "إِنَّمَا سُمِّيَ الْخَضِرُ خَضِرًا لِأَنَّهُ جَلَسَ عَلَى فَرْوَةٍ بَيْضَاءَ فَإِذَا هِيَ تَهْتَزُّ تَحْتَهُ خَضْرَاءَ". وَالثَّانِي: إِنَّهُ كَانَ إِذَا جَلَسَ اخْضَرَّ مَا حَوْلَهُ. قَالَهُ عِكْرِمَةُ. وَقَالَ مُجَاهِدٌ: كَانَ إِذَا صَلَّى اخْضَرَّ مَا حَوْلَهُ. وَاخْتَلَفُوا هَلْ كَانَ نَبِيًّا أَمْ لَا عَلَى قَوْلَيْنِ، ذَكَرَهُمَا ابْنُ الْأَنْبَارِيِّ. وَقَالَ الْخَطَّابِيُّ: إِنَّمَا سُمِّيَ الْخَضِرُ خَضِرًا; لِحُسْنِهِ وَإِشْرَاقِ وَجْهِهِ. قُلْتُ: هَذَا لَا يُنَافِي مَا ثَبَتَ فِي " الصَّحِيحِ "، فَإِنْ كَانَ وَلَا بُدَّ مِنَ التَّعْلِيلِ بِأَحَدِهِمَا، فَمَا ثَبَتَ فِي " الصَّحِيحِ " أَوْلَى وَأَقْوَى، بَلْ لَا يَلْتَفِتُ إِلَى مَا عَدَاهُ. وعَنِ ابْنِ عَبَّاسٍ، عَنِ النَّبِيِّ ﷺ قَالَ: إِنَّمَا سُمِّيَ الْخَضِرُ خَضِرًا لِأَنَّهُ صَلَّى عَلَى فَرْوَةٍ بَيْضَاءَ، فَاهْتَزَّتْ خَضْرَاءَ وَهَذَا غَرِيبٌ مِنْ هَذَا الْوَجْهِ. وعَنْ مُجَاهِدٍ، قَالَ إِنَّمَا سُمِّيَ الْخَضِرُ لِأَنَّهُ كَانَ إِذَا صَلَّى اخْضَرَّ مَا حَوْلَهُ. وَتَقَدَّمَ أَنَّ مُوسَى، وَيُوشَعَ، عَلَيْهِمَا السَّلَامُ، لَمَّا رَجَعَا يَقُصَّانِ الْأَثَرَ، وَجَدَاهُ عَلَى طِنْفِسَةٍ خَضْرَاءَ عَلَى كَبِدِ الْبَحْرِ، وَهُوَ مُسَجًّى بِثَوْبٍ، قَدْ جُعِلَ طَرَفَاهُ مِنْ تَحْتِ رَأْسِهِ وَقَدَمَيْهِ، فَسَلَّمَ عَلَيْهِ مُوسَى، عَلَيْهِ السَّلَامُ فَكَشَفَ عَنْ وَجْهِهِ، فَرَدَّ وَقَالَ: أَنَّى بِأَرْضِكِ السَّلَامُ! مَنْ أَنْتَ؟ قَالَ: أَنَا مُوسَى. قَالَ: مُوسَى بَنِي إِسْرَائِيلَ؟ قَالَ: نَعَمْ. فَكَانَ مِنْ أَمْرِهِمَا مَا قَصَّهُ اللَّهُ فِي كِتَابِهِ عَنْهُمَا.
Translation
✧ [Why he was called al-Khiḍr] The scholars have differed over why he was called al-Khiḍr, on two opinions: One of them: that he sat upon a white farwah, and it turned green; and al-farwah is the dry ground. From Abū Hurayrah, from the Prophet ﷺ, who said: “He was only called al-Khiḍr Khiḍran because he sat upon a white farwah, and behold it was quivering beneath him, green.” The second: that when he sat, whatever was around him turned green. This was said by ʿIkrimah. And Mujāhid said: when he prayed, whatever was around him turned green. And they differed over whether he was a prophet or not, on two opinions, both mentioned by Ibn al-Anbārī. And al-Khaṭṭābī said: he was only called al-Khiḍr Khiḍran because of his beauty and the radiance of his face. I say: this does not contradict what is established in the “Ṣaḥīḥ”; and if one must explain it by one of them, then what is established in the “Ṣaḥīḥ” is more deserving and stronger; indeed, no attention is paid to anything other than it. From Ibn ʿAbbās, from the Prophet ﷺ, who said: “He was only called al-Khiḍr Khiḍran because he prayed upon a white farwah, and it quivered, green,” and this is strange from this angle. From Mujāhid, who said: he was only called al-Khiḍr because when he prayed, whatever was around him turned green. And it has already been mentioned that Mūsā and Yūshaʿ (peace be upon them both), when they returned retracing their footsteps, found him upon a green carpet on the shore of the sea, wrapped in a garment, its two ends placed beneath his head and his feet, and Mūsā ﷺ greeted him, and he uncovered his face and replied: “Where is peace in your land? Who are you?” He said: “I am Mūsā.” He said: “Mūsā of the Children of Israel?” He said: “Yes.” Then between the two of them happened what Allah recounted in His Book about them.
Grades by grader
No grade is recorded for this wording.