And as for the wall that you indicated to take the reward for it, it was for two boys. This indicates that they were underage by his saying, "orphans."

And when the village does not contradict the naming of it as a city, and the expression of the village first is more appropriate, because it is derived from the meaning of gathering. Thus, it is more fitting for the blame in neglecting hospitality to indicate their stinginess in the state of gathering and their love for gathering and holding back. And the city, in the meaning of residence, makes the expression by it more appropriate to indicate that the people reside in it. The wall collapses while they are residing, and they take the treasure. He said, "in the city." Therefore, I established it seeking reward. And there was under it a treasure, meaning wealth that was hidden for them. If it were to be lost, it would be closer to its loss. And their father was righteous, which should be taken into account, and his offspring in goodness.

And when the conveying to the point of maturity and extraction is the action of Allah alone, it was specifically attributed to Him. He said, "So your Lord intended," meaning the One who is gracious to you with this upbringing, indicating what He did to you like it before prophethood, as has been clarified. "That they may reach their maturity," meaning the two boys, "and extract their treasure," so that they may benefit from it and benefit the righteous. "A mercy from your Lord," meaning the One who has done good in your upbringing while you are in the status of [the orphan]. Thus, the effort in establishing the wall was for free, less than the harm necessary from its collapse for the loss of the treasure and the corruption of the wall. This indicates that the righteousness of the parents is a cause for caring for the children. It has been narrated from Al-Hasan ibn Ali, may Allah be pleased with them both, that he said to one of the Khawarij in a conversation that took place between them: "By what did Allah preserve the treasure of the two boys?" He said: "By the righteousness of their father." He said: "But my father and grandfather are better than him." He said: "Allah has informed us that you are a people who argue.

And what I did was not anything of that by my own command, but by the command of the One to whom belongs the command, which is Allah.

And when the secret of those matters became clear, he said, estimating the matter: "That" meaning the great explanation (the interpretation of what you could not bear), O Musa (peace be upon him), and he omitted the letter of ability here due to that becoming - after the veil was lifted - within the realm of what is to be carried. Thus, the one who denies it is not patient at all if it were clear to him from the very beginning. And, praise be to Allah, what has been established in this story negates what is said that the Prophet (blessings and peace be upon him) informed in the words of Sulayman (peace be upon him) as reported in the two Sahihs from the hadith of Abu Huraira (may Allah be pleased with him): "I will visit a hundred women tonight, all of whom will give birth to a warrior [who will fight] in the cause of Allah, but none of them gave birth except for one who gave birth to a half-human." He meant that if he had said: 'If Allah wills,' they would have given birth to warriors altogether. This indicates that every Prophet who made an exception in his report was confirmed by Allah, the Exalted, just as it occurred with the one who was to be sacrificed, for he said: "You will find me, if Allah wills, among the patient ones" [As-Saffat: 102]. So he fulfilled. What is with Musa (peace be upon him) - and he is among the resolute - that he did what he did with the exception? For the one who was to be sacrificed was patient regarding what is definitive that it is indeed the command of Allah, unlike Musa (peace be upon him) who would deny what appears to be denied before knowing that it is from the command of Allah. When he was alerted, he was patient. As for the saying of the Prophet (blessings and peace be upon him): "May Allah have mercy on my brother Musa! We wish he had been patient until we could be informed of their matter," its meaning is: patience regarding the permission for Al-Khidr (peace be upon him) in his parting when he said: "Do not accompany me" [Al-Kahf: 76]. It indicates that in a narration from Muslim: "The mercy of Allah be upon us and upon Musa! Had he not been hasty, he would have seen wonders, but he was taken by [his companion] a constraint." He said: "If I ask you about something after this, do not accompany me." It is clarified that he fulfilled the position of the law that Allah established in it, so he did not neglect the position of patience in which there is nothing that contradicts what he knows and recalls from the law. How could he not, when he is among the great resolute ones, whom Allah, the Exalted, commanded to the noblest of His creation in their following: "So be patient as the resolute ones among the messengers were patient" [Al-Ahqaf: 35]. And He, the Exalted, said: "Those are the ones whom Allah has guided, so by their guidance be guided" [Al-An'am: 90]. And he (peace be upon him) said in what was narrated by the two Shaykhs from Ibn Mas'ud (may Allah be pleased with him): "The Prophet (blessings and peace be upon him) was harmed by some of those who were with him in Hunayn, and his face changed color, and he said: 'May Allah have mercy on my brother Musa! He was harmed more than this, yet he was patient.'" It is known that in this story of his there is much encouragement for openly initiating the command of good and forbidding the wrong and persevering upon it. And that no one should be regarded as great or small if a person is certain of his matter in the apparent with what he has in that from knowledge about Allah and His Messenger and the leaders of his religion. And a reminder that it is not necessary from the knowledge that is given - whether its possessor is a Prophet or a saint - to know everything as claimed by some followers of Sufism, for Al-Khidr asked Musa (peace be upon them): "Who are you?" And is he Musa, the Prophet of the Children of Israel - as will come. Al-Bukhari narrated in the interpretation from various narrations from Ibn Abbas (may Allah be pleased with them) that Ubayy ibn Ka'b (may Allah be pleased with him) narrated to him that the Messenger of Allah (blessings and peace be upon him) said: "Musa, the Messenger of Allah - blessings and peace be upon him - reminded the people one day until tears flowed and hearts softened, then he turned away, and a man caught up with him and said: 'O Messenger of Allah! Is there anyone on earth more knowledgeable than you?' He said: 'No!' So Allah rebuked him for not returning the knowledge to Him, and He revealed to him: 'Yes! A servant of Mine at the junction of the two seas.' He said: 'O my Lord! How can I reach him?' He said: 'You take a fish in a basket, and wherever you lose it, follow it.' - and in another narration: 'Take a dead fish where the spirit is blown into it.' So he set out with his companion, Yusha ibn Nun, until they reached the rock. Musa laid his head down and slept in the shade of the rock in a place where the fish was struck - and in another narration: [and] at the base of that rock is a spring called Al-Hayat, from which nothing touches its water except that it comes to life. The fish touched the water of that spring and slipped from the basket and entered the sea. Allah withheld its current until its trace was in a stone. Then his companion said: 'I will not wake him.' Until when he awoke, he forgot to inform him. Then he remembered their journey and the saying of Musa (peace be upon him): "Indeed, we have encountered fatigue from this journey of ours" [Al-Kahf: 62]. He said: 'Allah has removed the fatigue from you.' So they returned and found Al-Khidr on a green mat on the surface of the sea, covered with his garment, having placed one end under his feet and the other under his head. Musa greeted him, and he uncovered his face and said: 'Is there peace in your land? Who are you?' He said: 'I am Musa!' He said: 'Musa of the Children of Israel?' He said: 'Yes!' He said: 'What is your concern?' He said: 'I have come to learn from you.' He said: 'Is it not enough for you that the Torah is in your hands and that revelation comes to you? O Musa! I have knowledge that you do not have the right to know, and you have knowledge that I do not have the right to know - meaning you should not act upon the hidden and I should not stand with the apparent. He made knowledge a cause for action - so they both set out walking along the shore. They found small boats carrying the people of this shore to the people of the other shore. Al-Khidr was recognized, and they said: 'The righteous servant of Allah! Do not carry him for a wage,' so they carried them in their boat without payment - without a wage. They both boarded the boat, and a bird landed on the edge of the boat and dipped its beak into the sea; and in another narration: it took with its beak from the sea, and in another narration: it pecked once or twice and said: 'By Allah, my knowledge and your knowledge has not diminished from the knowledge of Allah except as this has diminished from the sea.' Then Musa was not surprised except that Al-Khidr took an axe and damaged the boat. He drove a stake into it and mentioned his denial and his response, then he said: 'The first was from Musa out of forgetfulness, the middle one was a condition, and the third was deliberate.' He mentioned the story and said at its end: 'The Messenger of Allah (blessings and peace be upon him) said: 'We wish that Musa had been patient until we could be informed of their matter.'