Quran Learning (Category)

Khidr’s killing of innocent life by divine instruction

Audio summary of the lessons from the event.

https://notebooklm.google.com/notebook/eb7d2db0-b038-4b71-9307-d37235d4da19/audio

Quranic verses 18:80-81, from Surah Al-Kahf, relate to the story of Khidr and Musa (Moses), where Khidr explains his actions, including the killing of a young boy. The verses are:

18:80: “And as for the boy, his parents were believers, and we feared that he would overburden them by transgression and disbelief.”
18:81: “So we intended that their Lord should substitute for them one better than him in purity and nearer to mercy.”

Below are explanations of these verses by various scholars, based on available tafsir (exegesis) and commentary sources. I’ve synthesized interpretations from classical and modern scholars to provide a range of perspectives, citing where relevant.

1. Tafsir Ibn Kathir (Classical Scholar: Ibn Kathir, d. 1373 CE)

Ibn Kathir, a renowned classical scholar, explains that Khidr’s action of killing the boy was divinely inspired, as Khidr acted on knowledge granted by Allah. The phrase “we feared” refers to Khidr’s understanding of the boy’s future, which was known to him through divine revelation. Ibn Kathir notes:

  • The boy was destined to grow up as a disbeliever and rebel, causing immense grief and spiritual harm to his believing parents.
  • The term “we” in “we feared” and “we intended” is interpreted as Khidr speaking on behalf of divine wisdom, not implying plurality but rather the authority of divine command.
  • The replacement of the boy with a “better” child (verse 81) refers to a child who would be righteous, obedient, and a source of comfort for the parents, either through another child or divine compensation.
  • Ibn Kathir emphasizes that Khidr’s action was not arbitrary but aligned with Allah’s mercy and justice, protecting the parents’ faith.

2. Tafsir Al-Jalalayn (Classical Scholars: Jalaluddin Al-Mahalli and Jalaluddin As-Suyuti, 15th Century)

In Tafsir Al-Jalalayn, a concise exegesis, the scholars explain:

  • The boy’s potential to lead his parents into disbelief was due to their natural love for him, which could have swayed them toward his rebellious ways.
  • The phrase “we feared” is understood as Khidr’s expression of divine foresight, not personal fear, as he acted under Allah’s guidance.
  • The substitution in verse 81 indicates Allah’s mercy, ensuring the parents received a child who was more righteous and closer to divine mercy, preserving their faith and emotional well-being.
  • The tafsir underscores that Khidr’s knowledge was from Allah’s unseen (ghayb), justifying his actions beyond human comprehension.

3. Tafsir Maududi (Modern Scholar: Sayyid Abul Ala Maududi, d. 1979)

Maududi, in his work Tafhim-ul-Quran, provides a detailed modern perspective:

  • The boy’s killing was a preventive measure to safeguard the parents’ faith, as his future disbelief and transgression would have been a severe trial for them.
  • Maududi suggests Khidr was not a human but possibly an angel or a being with divine authority, acting solely on Allah’s command. This aligns with some interpretations that Khidr’s actions transcend human moral frameworks.
  • The use of “we” in the verses is stylistic, reflecting divine wisdom or Khidr’s alignment with Allah’s will, not a literal plurality.
  • Verse 81 reflects Allah’s mercy, replacing the boy with a child who would be a source of spiritual and emotional solace, emphasizing divine justice over human judgment.

4. Tafsir Al-Tabari (Classical Scholar: Imam Al-Tabari, d. 923 CE)

Al-Tabari, in his comprehensive tafsir, compiles narrations and interpretations:

  • He cites early authorities who state the boy was already showing signs of disbelief or was destined to become a tyrant, justifying Khidr’s action as a divine intervention.
  • The “we” in “we feared” is debated: some early scholars saw it as Khidr referring to himself and divine guidance, while others viewed it as a linguistic expression of divine authority, not implying Allah’s fear but foresight.
  • The substitution in verse 81 is interpreted literally by some (a new child) or metaphorically (divine blessings or ease for the parents).
  • Al-Tabari stresses that Khidr’s actions were not permissible for humans to emulate, as they were based on divine knowledge unavailable to ordinary people.

5. Modern Reflection: Shaykh Yasir Qadhi (Contemporary Scholar)

Yasir Qadhi, a contemporary scholar, in his lectures on Surah Al-Kahf, emphasizes the spiritual lessons:

  • The story teaches reliance on Allah’s wisdom when events seem unjust or incomprehensible. Khidr’s killing of the boy shocks Musa, illustrating that divine plans surpass human understanding.
  • The boy’s fate was known to Khidr through divine revelation, and his action protected the parents from a greater calamity—losing their faith.
  • The phrase “we feared” is a humble expression by Khidr, aligning himself with divine will, not implying fear in the human sense.
  • Verse 81 highlights Allah’s mercy, ensuring the parents’ loss was compensated with something better, reinforcing trust in divine justice.

6. Shia Perspective: Tafsir Al-Mizan (Scholar: Allamah Tabatabai, d. 1981)

In Tafsir Al-Mizan, a prominent Shia exegesis, Allamah Tabatabai explains:

  • Khidr’s actions were divinely ordained, and the boy’s death was a mercy to prevent greater harm to his parents’ faith.
  • The “we” in the verses reflects Khidr’s role as an agent of Allah’s will, with the plural used for emphasis or to denote divine authority.
  • The substitution in verse 81 is seen as Allah’s compassion, granting the parents a righteous child or spiritual reward to ease their loss.
  • Tabatabai emphasizes the esoteric wisdom in Khidr’s actions, teaching that divine justice operates beyond human perception.

Key Points of Consensus and Divergence

  • Consensus: Scholars agree Khidr acted on divine knowledge, not personal judgment, and his action was to protect the parents’ faith. The substitution in verse 81 reflects Allah’s mercy.
  • Divergence:
  • The identity of Khidr (human, prophet, or angel) varies, with Maududi leaning toward a non-human entity.
  • The use of “we” is debated: some see it as stylistic (Ibn Kathir, Maududi), others as divine authority (Al-Tabari).
  • The nature of the “better” substitute in verse 81 is interpreted as a literal child or metaphorical blessing.

Notes on Interpretation

  • The verses are part of a broader narrative (18:60-82) teaching patience, humility, and trust in Allah’s wisdom, as Musa learns from Khidr’s actions.
  • Scholars universally caution that Khidr’s actions are not a precedent for human behavior, as they were based on divine revelation.
  • The story has sparked debate on ethical questions, but scholars emphasize divine knowledge as the justification, not human reasoning.

If you’d like deeper analysis of a specific scholar’s view, a particular aspect (e.g., the pronoun “we”), or additional sources, let me know! I can also check recent discussions on X or other platforms for contemporary perspectives if needed.