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 ===Muqatil b. Sulayman===
-Many various elements of the story of Moses (a) and al-Khidr (a) in Islamic sources, especially Quranic exegeses, have their origin in [[Muqatil b. Sulayman]]'s views. In his exegesis, he tried to specify the exact locations of their travels and their motivations.<ref>Pol Noyā, ''Tafsīr-i Qurʾānī wa zabān-i ʿirfānī'', p. 72.</ref> He took al-Khidr (a) to be the Prophet Elisha,<ref>Ibn Sulaymān, ''Tafsīr maqātil'', under Qur'an 18:60-65.</ref> since his knowledge is as vast as the six skies and earths. According to Muqatil, he lived where the two rivers, Rass and Kurr, met on the other side of the [[Azerbaijan]] region and pour into the sea. On his account,<ref>Ibn Sulaymān, ''Tafsīr maqātil'', under Qur'an 18:65.</ref> Moses (a) met al-Khidr (a) in an island while wearing woolen clothes, and al-Khidr (a) immediately recognized him with his God-given knowledge. Muqatil<ref>Ibn Sulaymān, ''Tafsīr maqātil'', under Qur'an 18:60-65.</ref> interpreted the word, “mercy”, in the Holy Qur'an 18:56 as prophethood,<ref>Zamakhsharī, ''Tafsīr al-kashshāf'', vol. 2, p. 733.</ref> and took al-Khidr (a) to be a prophet like Moses (a). For Muqatil, the superiority of Khidr's knowledge to Moses's is a matter of differences made by God among His prophets,<ref>Qur'an 2:253; Qur'an 17:55.</ref> not that al-Khidr had a position superior to prophethood.<ref>Pol Noyā, ''Tafsīr-i Qurʾānī wa zabān-i ʿirfānī'', p. 72-74.</ref>
+Many various elements of the story of Moses (a) and al-Khidr (a) in Islamic sources, especially Quranic exegeses, have their origin in [[Muqatil b. Sulayman]]'s views. In his exegesis, he tried to specify the exact locations of their travels and their motivations.<ref>Pol Noyā, ''Tafsīr-i Qurʾānī wa zabān-i ʿirfānī'', p. 72.</ref> He took al-Khidr (a) to be the Prophet Elisha,<ref>Ibn Sulaymān, ''Tafsīr muqātil'', under Qur'an 18:60-65.</ref> since his knowledge is as vast as the six skies and earths. According to Muqatil, he lived where the two rivers, Rass and Kurr, met on the other side of the [[Azerbaijan]] region and pour into the sea. On his account,<ref>Ibn Sulaymān, ''Tafsīr muqātil'', under Qur'an 18:65.</ref> Moses (a) met al-Khidr (a) in an island while wearing woolen clothes, and al-Khidr (a) immediately recognized him with his God-given knowledge. Muqatil<ref>Ibn Sulaymān, ''Tafsīr muqātil'', under Qur'an 18:60-65.</ref> interpreted the word, “mercy”, in the Holy Qur'an 18:56 as prophethood,<ref>Zamakhsharī, ''Tafsīr al-kashshāf'', vol. 2, p. 733.</ref> and took al-Khidr (a) to be a prophet like Moses (a). For Muqatil, the superiority of Khidr's knowledge to Moses's is a matter of differences made by God among His prophets,<ref>Qur'an 2:253; Qur'an 17:55.</ref> not that al-Khidr had a position superior to prophethood.<ref>Pol Noyā, ''Tafsīr-i Qurʾānī wa zabān-i ʿirfānī'', p. 72-74.</ref>
 ===Fakhr al-Din al-Razi===
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 * Ibn Ḥabīb, Muḥammad b. Ḥabīb b. Umayya. ''Kitāb al-muḥabbar''. Edited by elza lichten stetter. Hyderabad Deccan: 1942.
 * Ibn Ḥajar al-ʿAsqalānī, Aḥmad b. ʿAlī. ''Al-Iṣāba fī tamyīz al-ṣaḥāba''. Egypt: 1328.
-* Ibn Sulaymān, Maqātil. ''Tafsīr maqātil Ibn sulaymān''. Edited by ʿAbd Allāh Maḥmūd Shaḥāta. Cairo: 1979.
+* Ibn Sulaymān, Muqātil. ''Tafsīr muqātil Ibn sulaymān''. Edited by ʿAbd Allāh Maḥmūd Shaḥāta. Cairo: 1979.
 * Ibn Abi al-Jumhūr, Muḥammad b. Zayn al-Dīn. ''Maslak al-ifhām wa al-nūr al-munjī min al-zalām''. Tehran: lithography, 1329 Sh.
 * Jāḥiz, ʿAmr b. Baḥr. ''Kitab al-ḥayawān''. Edited by ʿAbd al-Salām Muḥammad Hārūn. Egypt: 1385-1389 AH.