And Al-Jahdari read: And their parents were believers, on the basis that 'was' in it has a pronoun of the matter. So we feared that tyranny and disbelief would overwhelm them. We feared that tyranny would overcome the believing parents and that they would disbelieve in His blessing by being ungrateful and doing evil deeds. Or that tyranny and disbelief would be associated with their faith, so that a believer and a tyrant disbeliever would coexist in one house. Would he harm them with his evil and mislead them with his misguidance, causing them to revert and become tyrants and disbelievers after faith? And it was this that Al-Khidr feared from him, because Allah, glorified and exalted is He, informed him of his condition and made him aware of the secret of his matter. And His command to him to kill him was like eliminating a corruption he recognized in his life. And in the reading of Abu: So fear your Lord. The meaning is: So your Lord disliked it, as one who fears the bad outcome of the matter would change it. And it is possible that his saying 'So we feared' is a narration of the saying of Allah, meaning: So we disliked, like His saying: 'I will grant you.' And it was read: He will replace them, with emphasis. And zakah is purification and cleanliness from sins. And the womb is mercy and compassion. It has been narrated that a girl was born to them, whom a prophet married, and she gave birth to a prophet by whose hand Allah guided a nation from the nations. And it was said: She gave birth to seventy prophets. And it was said: He replaced them with a believing son like them. It was said that the names of the two boys were: Asram and Sarim. And the name of the killed boy is Al-Husayn. And there was a difference regarding the treasure; it was said: buried wealth of gold and silver. [Narrated by Al-Tirmidhi, Al-Hakim, Al-Bazzar, Al-Tabarani, and Ibn Adi through the route of Makhlud. From Umm Al-Darda' from Abu Al-Darda' and in it is Yazid Ibn Al-San'ani, who is weak.] And it was said: a tablet of gold written on it: I marvel at one who believes in destiny, how he grieves; and I marvel at one who believes in provision, how he toils; and I marvel at one who believes in death, how he rejoices; and I marvel at one who believes in reckoning, how he is heedless; and I marvel at one who knows the world and its changes with its people, how he feels secure in it. There is no deity but Allah, Muhammad is the Messenger of Allah. [Narrated by Al-Bazzar from the narration of Ibn Hajir from Abu Dharr, raised to this, and more complete than it. And he said: We do not know it from Abu Dharr except with this chain. And Al-Daraqutni narrated in the oddities of Malik from the route of Muhammad Ibn Salih Ibn Firuz from Malik from Nafi' from Ibn Umar, who said: 'Ibn Abbas was asked about the treasure. He mentioned it and said: This is false from Malik. And Ibn Adi narrated. And from the narration of Abin Ibn Sufyan and Al-Tabarani in the supplication. From the narration of Rushdin Ibn Sa'd, both of them from Abu Hazim from Ibn Abbas similar to the wording of the compiler, narrated by Al-Bayhaqi in Al-Shu'ab from the narration of Juwaybir from Al-Dahhak from Al-Nas'al Ibn Subrah from him. And Ibn Mardawayh narrated from another route from Ali raised. And Ibn Shahin narrated in Al-Janazat. And Al-Wahidi from the narration of Muhammad Ibn Marwan Al-Suddi Al-Saghir: from Ayan from Anas raised also. And Aban and Al-Suddi Al-Saghir are both abandoned.] And it was said: pages in which there is knowledge. And the apparent meaning of its release is that it is wealth. And from Qatadah: The treasure was made permissible for those before us and was prohibited for us, and the spoils were prohibited for them and made permissible for us: He meant His saying, 'And those who hoard gold and silver.' And their father was righteous, taking into account the righteousness of their father and preserving his right over them. And from Ja'far Ibn Muhammad Al-Sadiq: There were seven fathers between the two boys and the father who preserved them. And from Al-Husayn Ibn Ali, may Allah be pleased with them both, that he said to one of the Khawarij in a conversation that occurred between them: By what did Allah preserve the two boys? He said: By the righteousness of their father. He said: But my grandfather is better than him. He said: Allah has informed us that you are a contentious people. 'Mercy' is an object of purpose. Or a source that is raised with 'your Lord intended,' because it is in the meaning of 'He had mercy on them.' And 'What I did' and 'What I did not do' is from my own judgment and opinion, but I did it by the command of Allah.