Though not mentioned by name in the Quran, he is named by Islamic scholars as the figure described in Quran18:65–82 as a servant of God who has been given "knowledge" and who is accompanied and questioned by the prophet Musa (Moses) about the many seemingly unfair or inappropriate actions he (Al-Khidr) takes (sinking a ship, killing a young man, repaying inhospitality by repairing a wall). At the end of the story Khidr explains the circumstances unknown to Moses that made each of the actions fair and appropriate.
^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
^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 ISBN90-42914181
^H.S. Haddad, "Georgic" Cults and Saints of the Levant, Numen, Vol. 16, Fasc. 1, Apr. 1969, p. 21-39, see JSTOR3269569; J. Mackley, "St. George: patron saint of England?", paper presented to: Staff Researches Seminar, University of Northapmton, 5 May 2011
^Badamo, Heather A. (2011). Image and Community: Representations of Military Saints in the Medieval Eastern Mediterranean (PhD thesis). University of Michigan. hdl:2027.42/89747.