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Khidr or al-Khidr ((アラビア語:الخضر) ''al-Khiḍr''; also transcribed as Khader/Khadr, Khidr, Khizr, Khyzer, Qeezr, Qhezr, Qhizyer, Qhezar, Khizar, Xızır, Hızır) is a mystical figure that some believe to be described in the Quran as a righteous servant of God possessing great wisdom or mystic knowledge. In various Islamic and non-Islamic traditions, Khidr is described as a messenger, prophet, wali or in some cases as a god of the material world. The figure of al-Khidr has been syncretized over time with various other figures including Vishnu in India, Sorūsh in Iran,〔Gürdal Aksoy, ''Dersim: Alevilik, Ermenilik, Kürtlük'', Ankara, 2012, p. 65-80, Dipnot yayınevi (in Turkish), ISBN 9786054412501; Anna Krasnowolska, ''ḴEZR'', Encyclopedia Iranica, 2009 (http://www.iranicaonline.org/articles/kezr-prophet); for more information about Sorūsh-Khidr syncretism, see Gürdal Aksoy, "Hızır versus Hızır: Kültür Tarihi, Din Sosyolojisi ve Astroloji Bağlamında Dersim Aleviliğinde Xızır", in ''Kızılbaşlık, Alevilik, Bektaşilik (Tarih-Kimlik-İnanç-Ritüel)'', Derleyenler: Yalçın Çakmak - İmran Gürtaş, İstanbul, 2015: İletişim(https://www.academia.edu/16493921/_H%C4%B1z%C4%B1r_versus_H%C4%B1z%C4%B1r_K%C3%BClt%C3%BCr_Tarihi_Din_Sosyolojisi_ve_Astroloji_Ba%C4%9Flam%C4%B1nda_Dersim_Alevili%C4%9Finde_X%C4%B1z%C4%B1r_in_K%C4%B1z%C4%B1lba%C5%9Fl%C4%B1k_Alevilik_Bekta%C5%9Filik_Tarih-Kimlik-%C4%B0nan%C3%A7-Rit%C3%BCel_Derleyenler_Yal%C3%A7%C4%B1n_%C3%87akmak_-_%C4%B0mran_G%C3%BCrta%C5%9F_%C4%B0stanbul_2015_%C4%B0leti%C5%9Fim)〕 Saint Sarkis the Warrior〔Aksoy 2012, p. 65-80; Elizabeth Key Fowden, ''The Barbarian Plain: Saint Sergius between Rome and Iran'', Berkeley, 1999, University of California Press; F.W. Hasluck, 'Ambiguous Sanctuaries and Bektashi Propaganda', ''The Annual of the British School at Athens'', Vol. 20 (1913/1914), p. 101-2, see http://rbedrosian.com/Folklore/Hasluck_1913_1914_Sanctuaries.pdf〕 and John the Baptist in Armenia,〔Theo Maarten van Lint, "The Gift of Poetry: Khidr and John the Baptist as Patron Saints of Muslim and Armenian šīqs – Ašułs", Van Ginkel J.J., Murre-van den Berg H.L., Van Lint T.M. (eds.), ''Redefining Christian Identity. Cultural Interaction in the Middle East since the Rise of Islam'', Leuven-Paris-Dudley, Peeters, 2005 (Orientalia Lovaniensia Analecta 134), p. 335-378 ISBN 90-42914181, see 〕 Saint George in Asia Minor and the Levant, etc.〔H.S. Haddad, ”Georgic” Cults and Saints of the Levant, ''Numen'', Vol. 16, Fasc. 1, Apr. 1969, p. 21-39, see ; J. Mackley, "St. George: patron saint of England?", paper presented to: Staff Researches Seminar, University of Northapmton, 05 May 2011, see http://nectar.northampton.ac.uk/4030/8/Mackley20114030.pdf; Josef W. Meri, "Re-Appropriating Sacred Space: Medieval Jews and Muslims Seeking Elijah and al-Khidr", ''Medieval Encounters'' 5, no. 3, (1999): 237-264; Heather A. Badamo, ''Image and Community: Representations of Military Saints in the Medieval Eastern Mediterranean'', A dissertation submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy (History of Art) in The University of Michigan 2011, see http://deepblue.lib.umich.edu/handle/2027.42/89747〕 Because of the linguistic similarities and shared etymology between the name "al-khidr" and the Arabic word for green ("al-akhdar"), and the fact that the name "al-khidr" shares the exact same triliteral root as the word "al-akhdar" - a root found in multiple Semitic languages meaning "green" or "verdant", the meaning of the name has traditionally usually been taken colloquially and academically to be "the Green One" or "the Verdant One." Some contemporary scholars have disagreed with this assessment,〔Gürdal Aksoy, ''Dersim Alevi Kürt Mitolojisi'', İstanbul, 2006, Komal yayınevi, ISBN 975710213X〕 however some others point to a possible reference to the Mesopotamian figure Utnapishtum from the Epic of Gilgamesh through the Arabization of his nickname, "Hasisatra".〔see A. J. Wensinck, “al-Khaḍir,” in ''The Encyclopedia of Islam'', IV, pp. 902-5〕 According to one recent view the name Khidr is not an Arabic variant or an abbreviation of Hasisatra, it directly comes from the name of the Canaanite god Kothar-wa-Khasis〔Dalley defends traditional opinion: "The name or epithet of Atrahasis is used for the skillful god of craftmanship Kothar-wa-hasis in Ugaritic mythology, and is abbreviated to Chousor in the Greek account of Syrian origins related by Philo of Byblos. A similar abbreviation is used in the name of the Islamic sage Al-khidr..." Stephanie Dalley, ''Myths from Mesopotamia: Creation, The Flood, Gilgamesh, and Others'', Oxford, revised edition 2000, p. 2 ISBN 0-19-283589-0 http://culturalstudies101.files.wordpress.com/2011/09/dalley_myths-from-mesopotamia_atrahasis.pdf〕 and it may be later assimilated to Arabic term "al-akhdar".〔Gürdal Aksoy, 2006〕 ==Quranic narrative== In chapter 18, verses 65–82, Moses meets the Servant of God, referred in the Quran as "one of our slaves whom We had granted mercy from Us and whom We had taught knowledge from Ourselves". Muslim scholars identify him as Nabi Khadra, although he is not explicitly named in the Quran and there is no reference to him being immortal or being especially associated with esoteric knowledge or fertility. These associations come in later scholarship on al-Khiḍr. The Quran states that they meet at the junction of the two seas and Moses asks for permission to accompany the Servant of God so Moses can learn "right knowledge of what (has ) been taught". The Servant informs him in a stern manner that their knowledge is of different nature and that "Surely you () cannot have patience with me. And how canst thou have patience about things about which thy understanding is not complete?" Moses promises to be patient and obey him unquestioningly, and they set out together. After they board a ship, the Servant of God damages the vessel. Forgetting his oath, Moses says, "Have you made a hole in it to drown its inmates? Certainly you have done a grievous thing." The Servant reminds Moses of his warning, "Did I not say that you will not be able to have patience with me?" and Moses pleads not to be rebuked. Next, the Servant of God kills a young man. Moses again cries out in astonishment and dismay, and again the Servant reminds Moses of his warning, and Moses promises that he will not violate his oath again, and that if he does he will excuse himself from the Servant's presence. They then proceed to a town where they are denied hospitality. This time, instead of harming anyone or anything, the Servant of God restores a decrepit wall in the village. Yet again Moses is amazed and violates his oath for the third and last time, asking why the Servant did not at least exact "some recompense for it!" The Servant of God replies, "This shall be separation between me and you; now I will inform you of the significance of that with which you could not have patience. Many acts which seem to be evil, malicious or somber, actually are merciful. The boat was damaged to prevent its owners from falling into the hands of a king who seized every boat by force. And as for the boy, his parents were believers and we feared lest he should make disobedience and ingratitude to come upon them. God will replace the child with one better in purity, affection and obedience. As for the restored wall, the Servant explained that underneath the wall was a treasure belonging to two helpless orphans whose father was a righteous man. As God's envoy, the Servant restored the wall, showing God's kindness by rewarding the piety of the orphans' father, and so that when the wall becomes weak again and collapses, the orphans will be older and stronger and will take the treasure that belongs to them." 抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』 ■ウィキペディアで「Khidr」の詳細全文を読む スポンサード リンク
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