Tafsir al-Baghawi - Al-Baghawi - (5/194)

Tafsir al-BaghawiAl-Baghawi

“As for the boat, it belonged to poor people working at sea, so I intended to damage it, for there was ahead of them a king who seized every ship by force. (79) And as for the boy, his parents were believers, and we feared that he would burden them with transgression and disbelief. (80)”

“As for the boat, it belonged to poor people working at sea.” Kaʿb said: It belonged to ten brothers: five were disabled (1), and five worked at sea. This indicates that a poor person does not cease to be described as poor merely because he possesses something, if what he owns is insufficient to meet his needs.

“Working at sea”: that is, they hired it out and earned their livelihood through it. “So I intended to damage it”: that is, to render it defective.

“There was behind them”: that is, ahead of them, “a king,” just as in His saying: “Before him is Hell.” (Ibrahim 16)

It was also said that “behind them” means literally behind them, since they would pass by him on their return journey. The first interpretation is sounder, as indicated by Ibn ʿAbbas’s recitation: “Ahead of them was a king.” (2)

“Who seized every ship by force”: that is, every sound ship, by force. Ibn ʿAbbas likewise recited it in this manner. Thus al-Khidr damaged the boat and rendered it defective so that the usurping king would not take it. His name was al-Julandī, and he was an unbeliever.

Muhammad ibn Ishaq said: His name was Mutawallih ibn Julandī al-Azdī.

Shuʿayb al-Jubbāʾī said: His name was Hudud ibn Budud. (3)

It is related that al-Khidr apologized to the people and told them about the usurping king, whose situation they had not known. He said: “I intended that, when it passed by him, he would leave it because of its defect; then, once they had passed him, they would repair it and benefit from it.” It was said that they sealed it with a glass vessel, and it was also said: with pitch.

His saying, exalted is He: “And as for the boy, his parents were believers, and we feared”: that is, we knew. [In Ibn ʿAbbas’s recitation: “And as for the boy, he was an unbeliever, while his parents were believers, and we feared”—that is, we knew.] (5)

“That he would burden them”: that is, overwhelm them. Al-Kalbī said: burden them. “With transgression and disbelief.” Saʿīd ibn Jubayr said: We feared that their love for him would lead them to follow him in his religion.

(1) That is, afflicted with a chronic illness. One says: *zamina* a person *zamnan* and *zamanatan*; he is *zamin*. This follows the verbal pattern of *ta'iba* and denotes an illness that lasts for a long time. The plural is *zamna*, like *marda* (the sick). (2) See al-Tabari, 16:1-2; Zad al-Masir, 5:178. (3) See al-Bukhari, Tafsir Surat al-Kahf, 8:421. (4) See al-Bukhari, Tafsir Surat al-Kahf, 8:421. (5) The text within the parentheses is omitted in manuscript “B”.

﴿أَمَّا السَّفِينَةُ فَكَانَتْ لِمَسَاكِينَ يَعْمَلُونَ فِي الْبَحْرِ فَأَرَدْتُ أَنْ أَعِيبَهَا وَكَانَ وَرَاءَهُمْ مَلِكٌ يَأْخُذُ كُلَّ سَفِينَةٍ غَصْبًا (٧٩) وَأَمَّا الْغُلَامُ فَكَانَ أَبَوَاهُ مُؤْمِنَيْنِ فَخَشِينَا أَنْ يُرْهِقَهُمَا طُغْيَانًا وَكُفْرًا (٨٠) ﴾ ﴿أَمَّا السَّفِينَةُ فَكَانَتْ لِمَسَاكِينَ يَعْمَلُونَ فِي الْبَحْرِ﴾ قَالَ كَعْبٌ: كَانَتْ لِعَشَرَةِ إِخْوَةٍ خَمْسَةٍ زَمْنَى (١) وَخَمْسَةٍ يَعْمَلُونَ فِي الْبَحْرِ وَفِيهِ دَلِيلٌ عَلَى أَنَّ الْمِسْكِينَ وَإِنْ كَانَ يَمْلِكُ شَيْئًا فَلَا يَزُولُ عَنْهُ اسْمُ الْمَسْكَنَةِ إِذَا لَمْ يَقُمْ مَا يَمْلِكُ بِكِفَايَتِهِ ﴿يَعْمَلُونَ فِي الْبَحْرِ﴾ أَيْ: يُؤَاجِرُونَ وَيَكْتَسِبُونَ بِهَا ﴿فَأَرَدْتُ أَنْ أَعِيبَهَا﴾ أَجْعَلُهَا ذَاتَ عَيْبٍ. ﴿وَكَانَ وَرَاءَهُمْ﴾ أَيْ أَمَامَهُمْ ﴿مَلِكٌ﴾ كَقَوْلِهِ: "مِنْ وَرَائِهِ جَهَنَّمُ" (إِبْرَاهِيمَ-١٦) . وَقِيلَ: "وَرَاءَهُمْ" خَلْفَهُمْ وَكَانَ رُجُوعُهُمْ فِي طَرِيقِهِمْ عَلَيْهِ وَالْأَوَّلُ أَصَحُّ يَدُلُّ عَلَيْهِ قِرَاءَةُ ابْنِ عَبَّاسٍ "وَكَانَ أَمَامَهُمْ مَلِكٌ" (٢) . ﴿يَأْخُذُ كُلَّ سَفِينَةٍ غَصْبًا﴾ أَيْ: كل سَفِينَةٍ صَالِحَةٍ غَصْبًا وَكَانَ ابْنُ عَبَّاسٍ يَقْرَأُ كَذَلِكَ فَخَرَقَهَا وَعَيَّبَهَا الْخَضِرُ حَتَّى لَا يَأْخُذَهَا الْمَلِكُ الْغَاصِبُ وَكَانَ اسْمُهُ الْجَلَنْدِيُّ وَكَانَ كَافِرًا. قَالَ مُحَمَّدُ بْنُ إِسْحَاقَ: اسْمُهُ "مُتَوَلِّهُ بْنُ جَلَنْدِيِّ الْأَزْدِيُّ". وَقَالَ شُعَيْبٌ الْجَبَّائِيُّ: اسْمُهُ "هُدَدُ بْنُ بُدَدَ" (٣) . وَرُوِيَ أَنَّ الْخَضِرَ اعْتَذَرَ إِلَى الْقَوْمِ وَذَكَرَ لَهُمْ شَأْنَ الْمَلِكِ الْغَاصِبِ وَلَمْ يَكُونُوا يَعْلَمُونَ بِخَبَرِهِ وَقَالَ: أَرَدْتُ إِذَا هِيَ مَرَّتْ بِهِ أَنْ يَدَعَهَا لعيبها (٤) فإذا جاوزه أَصْلَحُوهَا فَانْتَفَعُوا بِهَا قِيلَ: سَدُّوهَا بِقَارُورَةٍ وَقِيلَ: بِالْقَارِ. قَوْلُهُ ﷿: ﴿وَأَمَّا الْغُلَامُ فَكَانَ أَبَوَاهُ مُؤْمِنَيْنِ فَخَشِينَا﴾ أَيْ فَعَلِمْنَا [وَفِي قِرَاءَةِ ابْنِ عَبَّاسٍ: "وَأَمَّا الْغُلَامُ فَكَانَ كَافِرًا وَكَانَ أَبَوَاهُ مُؤْمِنِينَ فَخَشِينَا" أَيْ: فَعَلِمْنَا] (٥) ﴿أَنْ يُرْهِقَهُمَا﴾ يُغْشِيَهُمَا وَقَالَ الْكَلْبِيُّ: يُكَلِّفَهُمَا ﴿طُغْيَانًا وَكُفْرًا﴾ قَالَ سَعِيدُ بْنُ جُبَيْرٍ: فَخَشِينَا أَنْ يَحْمِلَهُمَا حُبُّهُ عَلَى أَنْ يُتَابِعَاهُ عَلَى دِينِهِ.

(١) أي: مصابون بمرض مزمن يقال: (زمن) الشخص _زمنا) و (زمانة) فهو (زمن) من باب تعب وهو مرض يدوم زمانا طويلا والقوم (زمنى) مثل مرضى. (٢) انظر: الطبري: ١٦ / ١-٢، زاد المسير: ٥ / ١٧٨. (٣) انظر: البخاري تفسير سورة الكهف: ٨ / ٤٢١. (٤) انظر: البخاري تفسير سورة الكهف: ٨ / ٤٢١. (٥) ما بين القوسين ساقط من "ب".