Tafsir al-Baghawi - Al-Baghawi - (5/191)

Tafsir al-BaghawiAl-Baghawi

It is also related that he seized him by the head and tore it off with his hand. Abd al-Razzaq narrated this report and indicated with his three fingers—the thumb, index finger, and middle finger—that he tore off his head.

It is also related that he crushed his head with a stone.

It was said that he struck his head against a wall and killed him. (1)

Ibn Abbas said: He was a boy who had not reached the age of accountability, and this is the view of the majority. Ibn Abbas said: The Prophet of Allah, Moses, would not have said, “Have you killed an innocent soul?” unless he was a child who had not reached maturity.

Al-Hasan said: He was a grown man. Shuayb al-Jubba’i said: His name was Haysur.

Al-Kalbi said: He was a youth who would waylay people and take their possessions, then seek refuge with his parents. (2)

Al-Dahhak said: He was a boy who engaged in corruption, and his parents suffered harm because of him. (3)

Ismail ibn Abd al-Qahir informed us; Abd al-Ghafir ibn Muhammad informed us; Muhammad ibn Isa al-Juludi informed us; Ibrahim ibn Muhammad ibn Sufyan informed us; Muslim ibn al-Hajjaj related to us; Abdullah ibn Maslamah ibn Muattib related to us; Mamar ibn Sulayman related from his father, from Ruqayyah ibn Misqalah, from Abu Ishaq, from Said ibn Jubayr, from Ibn Abbas, from Ubayy ibn Kab, who said: The Messenger of Allah, peace and blessings be upon him, said: “The boy whom Khidr killed had been created a disbeliever; had he lived, he would have burdened his parents with transgression and disbelief.” (4)

Moses said, “Have you killed an innocent soul?” Ibn Kathir, Nafi, Abu Jafar, and Abu Amr recited it as zākiyah, with an alif, while the others recited it as zakiyyah. Al-Kisa’i and al-Farra’ said that they have the same meaning, like qāsiyah and qasiyyah. Abu Amr ibn al-Ala’ said: “Zākiyah is one who has never sinned, while zakiyyah is one who sinned and then repented.”

“Without [her having killed] a soul”: that is, she had not killed anyone through an act (5) for which execution had become due upon her.

“You have certainly done a terrible thing”: that is, something reprehensible. Qatadah said: Nukr is graver than imr, because it involves actual destruction, whereas damaging the ship only entailed the fear of destruction.

It was also said that imr is graver, because it involved the drowning of a great many people.

(1) In al-Bukhari, it is stated that he slaughtered him with a knife; in the two Sahihs and in al-Tirmidhi, that Khidr seized his head, tore it off with his hand, and killed him; and in another wording, that he took a stone and struck him on the head with it. Al-Qurtubi said: “There is no contradiction between these accounts, for it is possible that he first pushed him with the stone, then laid him down and slaughtered him, and then tore off his head. Allah knows best what actually occurred; what has been transmitted in the Sahih is sufficient for you.” Al-Qurtubi, 11:21. (2) Abu Hayyan said in al-Bahr al-Muhit, 1:150: “Scholars differed over the name of this boy, his father’s name, and his mother’s name, but nothing concerning this is reported in the hadith.” (3) See al-Bahr al-Muhit, 6:150. (4) Recorded by Muslim in the Book of Divine Decree, in the chapter on the meaning of: “Every newborn is born upon the fitrah (primordial disposition),” no. 2661, 4:2050. (5) Added from manuscript “B.”

وَرُوِّينَا أَنَّهُ أَخَذَ بِرَأْسِهِ فَاقْتَلَعَهُ بِيَدِهِ وَرَوَى عَبْدُ الرَّزَّاقِ هَذَا الْخَبَرَ وَأَشَارَ بِأَصَابِعِهِ الثَّلَاثَ الْإِبْهَامِ وَالسَّبَّابَةِ وَالْوُسْطَى وَقَلَعَ بِرَأْسِهِ. وَرُوِيَ أَنَّهُ رَضَخَ رَأْسَهُ بِالْحِجَارَةِ. وَقِيلَ: ضَرَبَ رَأْسَهُ بِالْجِدَارِ فَقَتَلَهُ (١) . قَالَ ابْنُ عَبَّاسٍ: كَانَ غُلَامًا لَمْ يَبْلُغِ الْحِنْثَ وَهُوَ قَوْلُ الْأَكْثَرِينَ قَالَ ابْنُ عَبَّاسٍ: لَمْ يَكُنْ نَبِيُّ اللَّهِ يَقُولُ: أَقَتَلْتَ نَفْسًا زَكِيَّةً إِلَّا وَهُوَ صَبِيٌّ لَمْ يَبْلُغْ. وَقَالَ الْحَسَنُ: كَانَ رَجُلًا وَقَالَ شُعَيْبٌ الْجَبَّائِيُّ: كَانَ اسْمُهُ حَيْسُورَ. وَقَالَ الْكَلْبِيُّ: كَانَ فَتًى يَقْطَعُ وَيَأْخُذُ الْمَتَاعَ وَيَلْجَأُ إِلَى أَبَوَيْهِ (٢) . وَقَالَ الضَّحَاكُ: كَانَ غُلَامًا يَعْمَلُ بِالْفَسَادِ وَتَأَذَّى مِنْهُ أَبَوَاهُ (٣) . أَخْبَرَنَا إِسْمَاعِيلُ بْنُ عَبْدِ الْقَاهِرِ أَخْبَرَنَا عَبْدُ الْغَافِرِ بْنُ مُحَمَّدٍ أَخْبَرَنَا مُحَمَّدُ بْنُ عِيسَى الْجُلُودِيُّ أَنْبَأَنَا إِبْرَاهِيمُ بْنُ مُحَمَّدِ بْنِ سُفْيَانَ حَدَّثَنَا مُسْلِمُ بْنُ الْحَجَّاجِ أَنْبَأَنَا عَبْدُ اللَّهِ بْنُ مَسْلَمَةَ بْنِ مُعَتِّبٍ حَدَّثَنَا مُعَمَّرُ بْنُ سُلَيْمَانَ عَنْ أَبِيهِ عَنْ رُقَيَّةَ بْنِ مَصْقَلَةَ عَنْ أَبِي إِسْحَاقَ عَنْ سَعِيدِ بْنِ جُبَيْرٍ عَنِ ابْنِ عَبَّاسٍ عَنْ أُبَيِّ بْنِ كَعْبٍ قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: "إِنَّ الْغُلَامَ الَّذِي قَتَلَهُ الْخَضِرُ طُبِعَ كَافِرًا وَلَوْ عَاشَ لَأَرْهَقَ أَبَوَيْهِ طُغْيَانًا وَكُفْرًا" (٤) . ﴿قَالَ﴾ مُوسَى ﴿أَقَتَلْتَ نَفْسًا زَكِيَّةً﴾ قَرَأَ ابْنُ كَثِيرٍ وَنَافِعٌ وَأَبُو جَعْفَرٍ وَأَبُو عَمْرٍو: ""زَاكِيَةً" بِالْأَلِفِ وَقَرَأَ الْآخَرُونَ: "زَكِيَّةً" قَالَ الْكِسَائِيُّ وَالْفَرَّاءُ: مَعْنَاهُمَا وَاحِدٌ مِثْلُ: الْقَاسِيَةُ وَالْقَسِيَّةُ وَقَالَ أَبُو عَمْرِو بْنِ الْعَلَاءِ: "الزَّاكِيَةُ": الَّتِي لَمْ تُذْنِبْ قَطُّ وَ"الزَّكِيَّةُ": الَّتِي أَذْنَبَتْ ثُمَّ تَابَتْ. ﴿بِغَيْرِ نَفْسٍ﴾ أَيْ: لَمْ تَقْتُلْ نَفْسًا [بِشَيْءٍ] (٥) وَجَبَ بِهِ عَلَيْهَا الْقَتْلُ. ﴿لَقَدْ جِئْتَ شَيْئًا نُكْرًا﴾ أَيْ: مُنْكَرًا قَالَ قَتَادَةُ: النُّكْرُ أَعْظَمُ مِنَ الْإِمْرِ لِأَنَّهُ حَقِيقَةُ الْهَلَاكِ وَفِي خَرْقِ السَّفِينَةِ كَانَ خَوْفُ الْهَلَاكِ. وَقِيلَ: الْإِمْرُ أَعْظَمُ لِأَنَّهُ كَانَ فِيهِ تَغْرِيقُ جَمْعٍ كَثِيرٍ.

(١) في البخاري أنه ذبح بالسكين وفي الصحيحين وفي الترمذي أن الخضر أخذ برأسه فاقتلعه بيده فقتله وفي لفظ؟ أنه أخذ حجرا فضرب به رأسه قال القرطبي: (١١ / ٢١) "ولا اختلاف بين هذه الأحوال فإنه يحتمل أن يكون دفعه أولا بالحجر ثم أضجعه فذبحه ثم اقتلع رأسه والله أعلم بما كان من ذلك وحسبك بما جاء في الصحيح". (٢) قال أبو حيان في البحر المحيط: (١ / ١٥٠) واختلف في اسم هذا الغلام واسم أبيه واسم أمه ولم يرد شيء من ذلك في الحديث. (٣) انظر البحر المحيط: ٦ / ١٥٠. (٤) أخرجه مسلم في القدر باب معنى: "كل مولود يولد على الفطرة" برقم (٢٦٦١) : ٤ / ٢٠٥٠. (٥) زيادة من "ب".