18:81 Al-Kahf (The Cave)

{ فَأَرَدْنَا أَنْ يُبْدِلَهُمَا رَبُّهُمَا خَيْرًا مِنْهُ زَكَاةً وَأَقْرَبَ رُحْمًا ْ} أي: ولدا صالحا، زكيا، واصلا لرحمه، فإن الغلام الذي قتل لو بلغ لعقهما أشد العقوق بحملهما على الكفر والطغيان.

وقوله " فأردنا أن يبدلهما ربهما خيرًا منه زكاة وأقرب رحما " أي ولدًا أزكى من هذا وهما أرحم به منه قاله ابن جريج وقال قتادة: أبر بوالديه وقد تقدم أنهما بدلا جارية وقيل لما قتله الخضر كانت أمه حاملا بغلام مسلم قاله ابن جريح.

Interpretation of why the Boy was killed

Ibn `Abbas narrated from Ubayy bin Ka`b that the Prophet said:

«الْغُلَامُ الَّذِي قَتَلَهُ الْخَضِرُ طُبِعَ يَوْمَ طُبِعَ كَافِرًا»

(The boy Al-Khidr killed was destined to be a disbeliever from the day he was created.) It was recorded by Ibn Jarir from Ibn `Abbas. He said:

فَكَانَ أَبَوَاهُ مُؤْمِنَيْنِ فَخَشِينَآ أَن يُرْهِقَهُمَا طُغْيَـناً وَكُفْراً

(his parents were believers, and we feared he would oppress them by rebellion and disbelief) Their love for him might make them follow him in disbelief. Qatadah said, "His parents rejoiced when he was born and grieved for him when he was killed. If he had stayed alive, he would have been the cause of their doom. So let a man be content with the decree of Allah, for the decree of Allah for the believer, if he dislikes it, is better for him than if He were to decree something that he likes for him." An authentic Hadith says;

«لَا يَقْضِي اللهُ لِلْمُؤْمِنِ مِنْ قَضَاءٍ إِلَّا كَانَ خَيْرًا لَه»

(Allah does not decree anything for the believer except it is good for him.) And Allah says:

وَعَسَى أَن تَكْرَهُواْ شَيْئًا وَهُوَ خَيْرٌ لَّكُمْ

(and it may be that you dislike a thing which is good for you.) 2:216.

فَأَرَدْنَآ أَن يُبْدِلَهُمَا رَبُّهُمَا خَيْراً مِّنْهُ زَكَـوةً وَأَقْرَبَ رُحْماً

(So we intended that their Lord should exchange him for them for one better in righteousness and nearer to mercy. ) A child who was better than this one, a child for whom they would feel more compassion. This was the view of Ibn Jurayj.

So We desired that their Lord should give them in exchange read yubaddilahumā or yubdilahumā one better than him in purity that is in righteousness and God-fearing and closer than him to mercy read ruhman or ruhuman in other words it is to be understood as rahmatan ‘by way of mercy’ namely closer to dutifulness towards his parents. Thus God exalted be He gave them in exchange a girl who afterwards married a prophet and gave birth to a prophet through whom God guided an entire community.

In verse 81, it was said: فَأَرَ‌دْنَا أَن يُبْدِلَهُمَا رَ‌بُّهُمَا خَيْرً‌ا مِّنْهُ زَكَاةً وَأَقْرَ‌بَ رُ‌حْمًا " We, therefore, wished that their Lord would replace him with someone better than him in piety [ having good deeds and morals ] and more akin to affection [ fulfilling due rights of the parents ]."

It will be noticed that the form used in this situation is plural: خَشِينَا (we apprehended) and: أَرَ‌دْنَا (we wished). One reason for it could be that al Khadir (علیہ السلام) attributed this apprehension and wish to himself and to Allah Ta` ala both. And it is also possible that he may have attributed it to himself alone - if so, the expression: أَرَ‌دْنَا (we wished) would mean: 'we prayed to Allah' because this matter of replacing a boy with a better one is an act which falls in the exclusive domain of Allah Ta` ala. Al-Khadir (علیہ السلام) or some other human being cannot be associated with it.

If, at this point, someone were to say: If it was in the knowledge of Allah Ta’ ala that this boy will grow into an infidel and mislead his parents as well, then, this event - true to the knowledge of Allah Ta` ala - should have necessarily transpired as it did. Then this doubt would be incorrect for the reason that nothing can come into being contrary to Divine knowledge.

It can be answered by saying that it was there in Divine knowledge with the appendage and condition: If he reached maturity, he will not only become a disbeliever himself but would pose a danger for other Muslims also. Then, as he was killed before reaching the age of maturity, the ensuing event is not contrary to Divine Knowledge. (Mazhari)

Ibn Abi Shaibah, Ibn al-Mundhir and Ibn Abi Hatim have reported from Ibn ` Atiyyah that Allah Ta` ala had blessed the parents of the slain boy with a girl in his place who became the mother of a prophet. And, as in a report from Sayyidna Ibn ` Abbas ؓ she gave birth to two prophets. Some other reports say that through the prophet she gave birth to, Allah Ta` ala gave guidance to a large community.