Guiding the Wording of Intention in the Story of al-Khidr and Musa

This is a letter we received from the questioner Hasan 'Abd al-Sattar Abu Zayd, a Sudanese resident in Libya. He says in his letter: In Surat al-Kahf, on the tongue of the righteous man in his story with Musa (peace be upon him), in the saying of Allah the Exalted: [al-Kahf:79] to His saying: [al-Kahf:82]. I noticed that regarding the ship, he said: [al-Kahf:79], and regarding the mention of the believing parents: [al-Kahf:81], and regarding the mention of the story of the two orphans, the owners of the wall: [al-Kahf:82]. What is the difference between the three expressions, and does this mean that the righteous man has an intention in the matter alongside the intention of Allah?
Answer: The correct view is that this man is al-Khidr, the companion of Musa (peace be upon him), and that he is a prophet. This is the correct view regarding him; he is not merely a righteous man, but the correct view is that he is a prophet. For this reason, he said: [al-Kahf:82], meaning: by the command of Allah (Glorified and Exalted is He). And it came in the same story in the authentic hadith that he said to Musa: So he is one of the prophets. For this reason, he said: [al-Kahf:82] and he said: [al-Kahf:82]. The messenger is the one who knows the intention of Allah when revelation comes to him with it. In the story of the ship, the action was attributed to him: [al-Kahf:79]. This is, and Allah knows best, because the Lord attributes to Himself the good thing, and the defect, in its appearance, is not a good thing. So he attributed it to himself, saying: [al-Kahf:79]. And this is a defect intended for reform; it is intended that the ship be saved so that the king does not take it, because he used to take every sound, intact ship. So al-Khidr wanted to defect it so that it would be saved from this king, so that he would see it as defective and ruined, and it would be saved from his evil and injustice. When the apparent matter did not suit or befit attribution to Allah, he attributed it to himself and said: [al-Kahf:79].
The presenter: And regarding the mention of the believing parents: [al-Kahf:81]?
The Shaykh: Likewise, when it was a good matter, he attributed it to himself; because he was commanded by Allah (Glorified and Exalted is He) . And he mentioned the plural "we" because he is a prophet, and the prophet is a great man, so it was fitting that... ; and because it was by the command of Allah and the guidance of Allah, it was fitting to say about it: . And because it was a good deed, it was fitting to say about it: "We intended"; because it was a good and fitting thing, containing benefit. And when the matter of the two orphans contained great good and reform for them and benefit for them, he said: [al-Kahf:82]. So he attributed the good to Him (Glorified and Exalted is He). And this is of the same kind as the saying of the jinn in Surat al-Jinn, where He (Glorified and Exalted is He) said about the jinn: [al-Jinn:10]. So the evil was not attributed to Him (Glorified and Exalted is He), was not attributed to Allah. And when the guidance came, he said: [al-Jinn:10]. So he attributed it to Allah (Glorified and Exalted is He); because the guidance is good and benefit, so it was attributed to Allah, and the evil is not attributed to Him. For this reason, in the hadith: . And this is of the good etiquette, from the etiquettes of the jinn in this matter of the believers, and from the etiquettes of al-Khidr (peace and blessings be upon him). He said regarding the defect: [al-Kahf:79], and regarding the orphans: [al-Kahf:82]. And this is of the good etiquette. Yes.
The presenter: May Allah reward you.