18.82. Waamma aldschidaru fakanalighulamayni yatiimayni fii almadiinati wakana tahtahukanzun lahuma wakana abuuhumasalihanfaarada rabbuka an yablugha aschuddahumawayastakhridscha kanzahuma rahmatan min rabbikawama faAAaltuhu AAan amriidhalika ta/wiilu malam tastiAA AAalayhi sabran
18.82. And as for the wall, it belonged to two orphan boys in the city, and there was beneath it a treasure belonging to them and their father had been righteous, and thy Lord intended that they should come to their full strength and should bring forth their treasure as a mercy from their Lord; and I did it not upon my own command. Such is the interpretation of that wherewith thou couldst not bear. (Pickthall)
18.82. Und was die Mauer angeht, so ist sie für zwei Waisenjungen in der Stadt, und unter ihr ist ein Schatz für sie beide, und ihr Vater ist rechtschaffen gewesen, da wollte dein Herr, daß sie beide ihre Reife erreichen sollten und ihren Schatz herausholen als Barmherzigkeit von deinem Herrn, und ich habe es nicht in meinem Auftrag getan. Dies ist die Deutung von dem, bei dem du nicht geduldig ausharren konntest." (Ahmad v. Denffer)
18.82. Was aber die Mauer angeht, so gehörte sie zwei Waisenjungen in der Stadt, und unter ihr befand sich ein für sie bestimmter Schatz. Ihr Vater war rechtschaffen, und da wollte dein Herr, daß sie (erst) ihre Vollreife erlangen und (dann) ihren Schatz hervorholen - aus Barmherzigkeit von deinem Herrn. Ich tat es ja nicht aus eigenem Ermessen. Das ist die Deutung dessen, was du nicht aushalten konntest." (Bubenheim)
18.82. Was aber die Mauer anbelangt, so gehörte sie zwei verwaisten Jungen in der Stadt. Unter ihr war ein Schatz für sie begraben, und ihr Vater war ein guter Mann gewesen. Gott wollte, dass sie zu Männern heranwachsen und diesen Schatz ausgraben. Das war alles Gottes Barmherzigkeit. Und ich habe es nicht aus eigenen Stücken getan. Das ist die Deutung dessen, wofür du keine Geduld aufbringen konntest." (Azhar)
18.82. Und hinsichtlich der Mauer: Sie gehörte zwei Waisenjungen in der Stadt. Und darunter lag ein Schatz, der für beide bestimmt war. Und ihr Vater war ein gottgefällig Guttuender. So wollte dein HERR, dass beide erwachsen werden und ihren Schatz ausgraben - aus Gnade von deinem HERRN. Und ich habe dies nicht aus eigenem Erwägen getan. Dies ist die Deutung dessen, wofür du keine Geduld aufbringen konntest. (Zaidan)
18.82. Und was die Mauer angeht, so gehörte sie zwei Waisenjungen in der Stadt. Und darunter befand sich ein Schatz, der ihnen gehörte. Und ihr Vater war rechtschaffen (gewesen). Da wollte dein Herr, daß sie volljährig werden und (daraufhin) ihren Schatz herausholen würden. (Das alles geschah) aus Barmherzigkeit von deinem Herrn. Ich habe es nicht von mir aus getan. Das ist die Deutung dessen, was du nicht durchzuhalten vermocht hast. (Paret)
18.82. Und was nun die Mauer anbelangt, so gehörte sie zwei Waisenknaben in der Stadt, und darunter lag ein Schatz für sie (verborgen), und ihr Vater war ein rechtschaffener Mann gewesen; so wünschte dein Herr, daß sie ihre Volljährigkeit erreichen und ihren Schatz heben mögen - als eine Barmherzigkeit deines Herrn; und ich tat es nicht aus eigenem Ermessen. Das ist die Bedeutung dessen, was du nicht in Geduld zu ertragen vermochtest." (Rasul)
Tafsir von Maududi für die Ayaat 77 bis 82
Then they travelled on until they reached a certain habitation and requested its inhabitants to give them some food but they declined to entertain them. There they saw a wall which was about to fall down. That person set it up again. Moses said, "Had you wanted, you could have demanded payment for your labour" . The other said, "That will do: we must now part company. Now I explain those things about which you could not keep patience. As regards the boat, it belonged to a few poor persons who toiled on the river. I intended to damage it because further on there was the territory of a king who forcibly seized every boat. As for the boy, his parents were true Believers and we feared lest he should trouble them with his rebellion and unbelief. Therefore we, wished that in his stead their Lord may grant them another child who may be more righteous and filial. As regards the wall, it belonged to two orphan boys, who reside in this city. A treasure for them lies buried under this wall. As their father was a righteous man, your Lord willed that when these children attain their maturity, they should dig out their treasure. All this has been done as a mercy from your Lord: I have not done anything of my own authority. This is the interpretation of those things about which you could not keep patience. ( 60 ) "
Desc No: 60 In connection with this story, a very hard problem arises to which an answer must be found: Two of the three things done by Hadrat Khidr are obviously against those commandments of the Law which have always been in force since the creation of man. No law allows anyone the right to damage the property of another and kill an innocent person. So much so that if a man were to know by inspiration that some usurper would illegally seize a certain boat, and that a certain boy would be involved in a rebellion and unbelief, even then no law, sent down by Allah, makes it lawful that one should bore a hole in the boat and kill the innocent boy by virtue of one's inspiration. If in answer to this, one were to say that Hadrat Khidr committed these two acts by the Commands of Allah, this does not solve the problem, for the question is not this, "By whose command did Hadrat Khidr commit these acts"? but it is this: "What was the nature of these commands"? This is important because Hadrat Khidr did these acts in accordance with Divine Command, for he himself says that these acts of his were not done by his own authority, but were moved by the mercy of Allah, and Allah Himself has testified this by saying: "We gave him a special knowledge from Ourselves". Thus it is beyond any doubt that these acts were done by the Command of Allah, but the question about the nature of the command remains there, for it is obvious that these commands were not legal because it is not allowed by any Divine Law, and the fundamental principles of the Qur'an also do not allow that a person should kill another person without any proof of his guilt. Therefore we shall have to admit that these commands belonged to one of those decrees of Allah in accordance with which one sick person recovers, while another dies: one becomes prosperous and the other is ruined. If the Commands given to Hadrat Khidr were of this nature, then one must come to the conclusion that Hadrat Khidr was an angel (or some other kind of Allah's creation) who is not bound by the Divine Law prescribed for human beings, for such commands as have no legal aspect, can be addressed to angels only. This is because the question of the lawful or the unlawful cannot arise about them: they obey the Commands of Allah without having any personal power. In contrast to them, a man shall be guilty of a sin whether he does any such thing inadvertently by intuition or by some inspiration, if his act goes against some Divine Commandment. This is because a man is bound to abide by Divine Commandments as a tnan, and there is no room whatsoever in the Divine Law that an act may become lawful for a man merely because he had received an instruction by inspiration and had been informed in a secret way of the wisdom of that unlawful act. The above-mentioned principle has been unanimously accepted by scholars of the Divine Law and the leaders of Sufism. `Allamah Alusi has cited in detail the sayings of 'Abdul Wahhab Shi`irani, Muhy-ud-Din ibn-`Arabi, Mujaddid Alf Thani, Shaikh 'Abdul-Qadir Jilani, Junaid Baghdadi, Sirri Saqti, Abul-Hussain An-nuri, Abu Said-al-Kharraz, Ahmad ud-Dainauri and Imam Ghazzali to this effect that it is not lawful even for a sufi to act in accordance with that inspiration of his own which goes against a fundamental of law. (Ruh-ul-Ma ani, Vol. XVI, pp. 16-18). That is why we have come to the conclusion that Hadrat Khidr must be an angel, or some other kind of Allah's creation, exempted from human law, for he could not be the only exception to the above-mentioned formula. Therefore we inevitably come to the conclusion that he was one of those Servants of Allah who act in accordance with the will of Allah and not in accordance with the Divine Law prescribed for human beings. We would have accepted the theory that Hadrat Khidr was a human being, if the Qur'an had plainly asserted that the "servant" to whom Prophet moscs was sent for training, was a tnan, but the Qur'an does not specifically say that he was a human being but says that he was "one of Our Servants", which does not show that he was necessarily a human being. Besides this, there is no Tradition which specifically says that Hadrat Khidr was a human being. In the authentic traditions related by Said bin Jubair, Ibn `Abbas, Ubayy bin Ka`ab from the Holy Prophet, the Arabic word, ,}i~ (rajul) has been used for Hadrat Khidr, which though generally used for human beings, is not exclusively used for human beings. In the Holy Qur'an itself, this word has been used for Jinns also (LXXIII 6). It is also obvious that when a jinn or an angel or an invisible being will come before a human being, he will surely come in human shape and, in that form; he will be called a bashar (man), just like the angel who came before Mary in the shape of a human being (XIX: 17). Thus the word rajul, used for Hadrat Khidr in the abovementioned Tradition by the Holy Prophet, does not necessarily mean that he was a human being. Therefore we are quite justified in the light of the above discussion to believe that Hadrat Khidr was one of the angels or some other kind of Allah's creation who is not bound by the Divine Law prescribed for human beings. Some of the former scholars of the Qur'an have also expressed the same opinion which . has been cited by lbn Kathir in his Commentary on the authority of Mawardi. "
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