Der Mythenspiegel

In a hadith recorded in Saheeh Muslim, Zaid bin Alqamnarrated that the Prophetﷺ used to supplicate:

اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنْ عِلْمٍ لَا يَنْفَعُ وَمِنْ قَلْبٍ لَا يَخْشَعُ وَمِنْ نَفْسٍ ‏لَا تَشْبَعُ ‏ ‏وَمِنْ دَعْوَةٍ لَا يُسْتَجَابُ لَهَا‏

Allahumma inni a’udhu bika min ‘ilmin la yanfa’u wa min qalbin la yakhsha’u wa min nafsin la tashba’u wa min da’watin la yustajabu laha

“O Allah, I seek refuge in You from knowledge which does not benefit, from a heart that does not entertain the fear (of Allah), from a soul that is not satisfied and the supplication that is not answered.”

Is there any sign of Rahma in the verses 66-70 of surat al-Kahf.

Vers 65, 66-70, Sura 18 al-Kahf „topic: appearance and reality / Schein und Sein”
While verse 65 addresses the mercy of God bestowed on Khidr aleihi salam, the following five verses make no direct or indirect reference to God’s mercy. Instead, it reports how Moses aleihi salam becomes Khidr’s disciple and what conditions should apply.
The contract of allegiance between Musa and his teacher Khidr alaihis salam is to be patient and not to ask questions until the teacher speaks to the student and not to interfere in any action.
While Khidr alaihi salam in front of Musa makes it very clear that Musa will not be able to stay with him as he has no insights and no understanding of Khidr’s knowledge.
As the story progresses, Khidr’s prediction will come true and Musa will fail and therefore cannot stay with his teacher.
So the question arises, is the story of Musa and Khidr even about Rahma – mercy? And if you go into detail, the actions of Khidr are not only incomprehensible, but he also destroys foreign goods and even kills a child. How can this be covered by the sacred law or lead to any kind of mercy at all?

At this limit of knowledge and the different understandings of good and bad, the student separates himself from the teacher in that he becomes demanding and impatiently asks questions.
In the course of the story, Khidr’s answers are astonishing; he justifies his actions with events that lie in the future and that will very well lead to mercy, because he has acted accordingly. In this way the good ferrymen can repair their ships, these are not confiscated and the wards can inherit their legacy and the
parents of the unbelieving child will not do bad things out of desperation.

This irreconcilable difference in the knowledge of Musa and that of Khidr leads in the Quranic narrative to the fact that the paths of both part again, although Musa has made every effort to get together with Khidr and to stay with him. If there is mercy in this story, it must be hidden in the fact that both kinds of knowledge, that of the Khidr and that of Musa, remain separate and do not mix.
And indeed, if one imagined that Khidr’s action would become part of the usual understanding of right and wrong without really knowing the course of fate, how arbitrary and cruel our actions would become and legitimized by the sacred law? So it is astonishing that mercy consists in the fact that Khidr with his
knowledge remains hidden from the general public and the usual, but only special people like him with a special access to the heavenly knowledge without learning and without transmission through discipleship, directly from God be informed about it.

Sure 18, 60-80 ist eine knappe Erzählung über die Begegnung zweier Menschen und der Beurteilung von Handlungen und ihren Folgen.

Während der eine nur die direkte zeitnahe Folge erkennen kann und die Handlungen deshalb als moralisch verwerflich ansieht, kann der andere ferne Folgen nennen, die seine Handlungen rechtfertigen.

Khidr AS lehrt Musa während ihres Zusammenseins zweierlei, erstens lehrt er durch Erfahrung gemeinsamer Geschehnisse, die Khidr auslöst und zweitens, dass die Grundhaltung von Musa nicht genügt die gemachten Erfahrungen zu verstehen.

Diese Stelle in Vers 82 ist interessant, als Khidr über sich sagt, „und ich tat es nicht aus freien Stücken“. Dieser Satz macht eigentlich nur dann Sinn, wenn er zur Zeit seiner Taten, ihre zum guten Schicksal bestimmenden Folgen noch nicht kannte? Und eine andere Frage taucht auf, wird mit der Erzählung eine konsequentialistische Ethik vertreten?

Verschiedene Ethiktheorien

Vom Wissen, das nicht weitergegeben werden kann, weil es keinen findet dessen Brust dafür geweitet ist.