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Divine Morality On Trial: The Killing Of The Innocent Child In The Quran
In Surah Al-Kahf, Khidr kills a child who committed no crime, only because God knew he would disbelieve in the future.
If this is truly God’s word, why would God tell a story where He Himself violates the very moral principles He commands humans to follow—namely, that killing an innocent is wrong?
If human morality, given by God, says this is evil, and if 8 billion humans would instinctively call this act immoral, why is it presented as just because ‘God has wisdom’? Isn’t this arbitrary morality—right and wrong changing only because God does it?
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10 Replies
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Divine Morality On Trial: The Killing Of The Innocent Child In The Quran
updated 2 weeks, 4 days ago
4 Members
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10
Replies
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Every moment, God gives death to people, big and small. To give life and death is His prerogative. The question of morality does not apply here to God. He did not create the world based on justice. He will dispense justice in the hereafter. In the story of Moses and the man of God, the man of God was a tool who was executing His orders. He was not a human, who have been made responsible for their deeds. These are two different domains.
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Your main point is: “Question of morality does not apply to God.” The rest is just justification for that point.
If I claim to be a prophet and kill an innocent soul, will I not be responsible for killing an innocent soul if I say I am a tool of God and He ordered it? If my followers use this argument, will it be equally valid?
And you, as Muslims, should not criticize me, because you yourselves accept this rule. I would call it double standards if you criticize me while accepting it for God. What point do you have other than “God said so, we cannot question” to justify this immoral act that 8 billion people—and even Prophet Musa—considered immoral?
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If you claim to be an angel of death, and you can prove it, then there is no objection. The prophets were asked to follow the Shariah. They did not kill for no reason.
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Thank you, but I said: I claim to be a prophet, just like Khizar.
But I understand your point, Sir.
I need to prove my prophethood—only then will there be no objection.
How is prophethood proven? Either through miracles, or by reading the revealed text and feeling in our hearts that it must be from God—because no human could possess such knowledge beforehand.
Prophet Muhammad (PBUH) did not perform any miracles, so we are left with the text. Yet even in Surah Qalam, in second surah according to chronological order, we find a degree of extremism.
But Ghamidi Sahab says: to criticize a religion, we must first accept it as the word of God.
Then how can you ask me to prove my prophethood, when you yourself follow the principle that one must first accept a religion before criticizing it?
So, by your own rule, you must first accept me as a prophet. And if I were to take an innocent life, you would have no right to criticize me—because you apply these two principles to the Qur’an and to the Prophet (PBUH).
If you refuse to apply the same to me, then that is a double standard.
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Please always share reference or link to understand the context, while refering to external argument etc.
on side notes, Ghamidi sb donot believe KHIZER was a prophet or it happened in real life.
For details see Discussion 58776 • Reply 58790
ask.ghamidi.org
Sufism In The Context Of Khizr And Ashab-e-Suffa - Ask Ghamidi
Are the Ashabe Suffa sufis in any sense? And what is Ilm e Ludni which is mentioned in Khidr incident? And is it related to Sufism?
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I would like to add; Khidr is not a prophet so far as I have heard from scolars he was an angel. So this doesn’t not apply to angels. They are doing stuff behind the curtains. He was not a human prophet that is walking among humans and doing such stuff. And this makes total sense.
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Okay, so if angel kills your child because he would disbelieve in future and you know 100 percent that angel killed the child? No natural cause of death or anything.
Would you be okay with it?
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It’s not about who it was—whether a prophet or an angel. The real issue lies in the reason behind the killing: that it was done because the child would supposedly disbelieve in the future.
Out of 8 billion people, even Prophet Musa himself would disagree with such a rule, as it goes against basic moral intuition.
If you were absolutely certain that an angel killed your child solely because the child was predicted to disbelieve in the future, would you be okay with that?
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Would u rather choose that your son got killed early on by angel because he would later somehow do shirk and die as a disbeliever and be eternally in hellfire OR he was left alone and grew up and he did became kafir and lived like a major kafir leader lets say and died as enemy of Allah and never ever can enter paradise with you?
I think you would rather have your son with u in paradise – am I right?
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The lesson of the three stories of Musa and the man of God is that God interferes in the normal course of actions for some reasons, and they are for the good of people. These are not the only reasons behind the events described in the stories.
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