In the dialogue that took place between Musa (peace be upon him) and al-Khidr (peace be upon him) in the first verse, he said
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The questioner : Shaykh, the dialogue that took place between Musa (peace be upon him) and al-Khidr (peace be upon him) in Surat al-Kahf, the Truth (Mighty and Majestic) says.
The Shaykh: Between whom and whom?
The questioner : Al-Khidr.
The Shaykh : Al-Khidr.
The questioner : Yes, and between Musa (peace be upon him), he says: So... Musa (peace be upon him):[Al-Kahf 18:79-82]. In the first verse.
Those present : And upon you be peace, and the mercy of Allah and His blessings.
The questioner : In the first verse.
The Shaykh : And upon you be peace, and the mercy of Allah and His blessings.
The questioner : He attributed the action to himself.
The Shaykh : And upon you be peace, and the mercy of Allah and His blessings.
The questioner : He says:[Al-Kahf 18:79], in the second verse he attributed the action to himself and to his Lord (Mighty and Majestic), and in the third he attributed the action to his Lord (Glorified and Exalted is He). So why did he attribute the action to himself in the first, and in the second?
The Shaykh : This is a matter of verbal etiquette with the Creator (Blessed and Exalted is He); because it contains the word "defect";[Al-Kahf 18:79]; so it was within his ability to say: "So your Lord intended to defect it." It was possible for him to say this, but out of verbal etiquette, he did not attribute this defect, or the act of defecting in the true sense, to the Lord (Mighty and Majestic), but rather attributed it to himself. This is Islamic legal etiquette; therefore, scholars of jurisprudence say that our Lord (Mighty and Majestic) is the Creator of good and the Creator of evil as a matter of creed, but they say it is disliked to say: "Creator of pigs." He is indeed the Creator of pigs and the Creator of... and the Creator of the accursed Shaytan, and so on, but in terms of verbal etiquette, one does not use this expression: "Creator of pigs," for example. So here, he attributed the defect to himself as verbal etiquette with his Lord.
And in Islam, without a doubt, there is great care in directing Muslims to refine their words. Perhaps you remember the hadith that Imam Muslim narrated in his Sahih, that a man gave a speech in the presence of the Prophet (peace and blessings be upon him) and said in his speech: "Whoever obeys Allah and His Messenger has succeeded, and whoever disobeys them has gone astray." This is correct speech, and no one among those we assume have not heard the hadith feels that there is any verbal error in this expression. "Whoever obeys Allah and His Messenger has succeeded, and whoever disobeys them has gone astray." And yet, what was the position of the Messenger (peace be upon him)? He said:; why? He clarified it to him; he said: "Whoever obeys Allah and His Messenger has succeeded, and whoever disobeys Allah and His Messenger has gone astray"; meaning: do not combine Allah and the Messenger in a single pronoun, do not say: "and whoever disobeys them"; rather, make the implied pronoun explicit and say: "and whoever disobeys Allah and His Messenger has gone astray." This is Quranic etiquette from one aspect, or Prophetic etiquette from another aspect, and from a second aspect, in this specific example, it cuts off the root of associating partners with Allah (Mighty and Majestic), even if only in words.
There are many examples like this, but I will mention one word or one example, which is among the most exquisite and delicate, and that is his saying (peace and blessings be upon him):Sahih Muslim 2250a, and if you consult the books of language or dictionaries: the root l-q-s is equivalent to kh-b-th, and he says: Sahih Muslim 2250a; what is the difference? The difference is a difference between the word kh-b-th and l-q-s; this one is soft and that one is rough, so you are speaking about yourself regarding something that is not present in your self; you do not say: "my soul became corrupt," but rather you say: "my soul became rough"; so if Islam has cared about directing Muslims to improve their words and expressions, even those that pertain to their own selves; then a fortiori, those that pertain to their Creator (Blessed and Exalted is He).
On this basis, the attribution of the defect there by al-Khidr to himself, otherwise everything is by the decree of Allah (Mighty and Majestic) and His creation, and if you know this, it remains easy for you to understand the rest of the verses that you recited.
The Shaykh: Between whom and whom?
The questioner : Al-Khidr.
The Shaykh : Al-Khidr.
The questioner : Yes, and between Musa (peace be upon him), he says: So... Musa (peace be upon him):
(79) As for the ship, it belonged to poor people working at sea. So I intended to cause defect in it as there was after them a king who seized every [good] ship by force. (80) And as for the boy, his parents were believers, and we feared that he would overburden them by transgression and disbelief. (81) So we intended that their Lord should substitute for them one better than him in purity and nearer to mercy. (82) And as for the wall, it belonged to two orphan boys in the city, and there was beneath it a treasure for them, and their father had been righteous. So your Lord intended that they reach maturity and extract their treasure, as a mercy from your Lord. And I did it not of my own accord. That is the interpretation of that about which you could not have patience."
أَمَّا السَّفِينَةُ فَكَانَتْ لِمَسَاكِينَ يَعْمَلُونَ فِي الْبَحْرِ فَأَرَدْتُ أَنْ أَعِيبَهَا وَكَانَ وَرَاءَهُمْ مَلِكٌ يَأْخُذُ كُلَّ سَفِينَةٍ غَصْبًا * وَأَمَّا الْغُلَامُ فَكَانَ أَبَوَاهُ مُؤْمِنَيْنِ فَخَشِينَا أَنْ يُرْهِقَهُمَا طُغْيَانًا وَكُفْرًا * فَأَرَدْنَا أَنْ يُبْدِلَهُمَا رَبُّهُمَا خَيْرًا مِنْهُ زَكَاةً وَأَقْرَبَ رُحْمًا * وَأَمَّا الْجِدَارُ فَكَانَ لِغُلَامَيْنِ يَتِيمَيْنِ فِي الْمَدِينَةِ وَكَانَ تَحْتَهُ كَنْزٌ لَهُمَا وَكَانَ أَبُوهُمَا صَالِحًا فَأَرَادَ رَبُّكَ أَنْ يَبْلُغَا أَشُدَّهُمَا وَيَسْتَخْرِجَا كَنْزَهُمَا رَحْمَةً مِنْ رَبِّكَ وَمَا فَعَلْتُهُ عَنْ أَمْرِي ذَلِكَ تَأْوِيلُ مَا لَمْ تَسْطِعْ عَلَيْهِ صَبْرًاThose present : And upon you be peace, and the mercy of Allah and His blessings.
The questioner : In the first verse.
The Shaykh : And upon you be peace, and the mercy of Allah and His blessings.
The questioner : He attributed the action to himself.
The Shaykh : And upon you be peace, and the mercy of Allah and His blessings.
The questioner : He says:
So I intended to cause defect in it
فَأَرَدْتُ أَنْ أَعِيبَهَاThe Shaykh : This is a matter of verbal etiquette with the Creator (Blessed and Exalted is He); because it contains the word "defect";
So I intended to cause defect in it
فَأَرَدْتُ أَنْ أَعِيبَهَاAnd in Islam, without a doubt, there is great care in directing Muslims to refine their words. Perhaps you remember the hadith that Imam Muslim narrated in his Sahih, that a man gave a speech in the presence of the Prophet (peace and blessings be upon him) and said in his speech: "Whoever obeys Allah and His Messenger has succeeded, and whoever disobeys them has gone astray." This is correct speech, and no one among those we assume have not heard the hadith feels that there is any verbal error in this expression. "Whoever obeys Allah and His Messenger has succeeded, and whoever disobeys them has gone astray." And yet, what was the position of the Messenger (peace be upon him)? He said:
You are a bad preacher
بئس الخطيب أنتThere are many examples like this, but I will mention one word or one example, which is among the most exquisite and delicate, and that is his saying (peace and blessings be upon him):
None of you should say: "My soul has become evil," but he should say: "My soul has become remorseless."
لا يقولنَّ أحدكم : خَبُثَتْ نفسي ، ولكن : لَقِسَتْNone of you should say: "My soul has become evil," but he should say: "My soul has become remorseless."
لا يقولنَّ أحدكم : خَبُثَتْ نفسي ، ولكن : لَقِسَتْOn this basis, the attribution of the defect there by al-Khidr to himself, otherwise everything is by the decree of Allah (Mighty and Majestic) and His creation, and if you know this, it remains easy for you to understand the rest of the verses that you recited.
Source
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