فَانطَلَقا حَتّىٰ إِذا رَكِبا فِي السَّفينَةِ خَرَقَها ۖ قالَ أَخَرَقتَها لِتُغرِقَ أَهلَها لَقَد جِئتَ شَيئًا إِمرًا

So they went on. When they boarded the boat, he made a hole in it. He said: ‘Did you make a hole in it to drown its people? You have certainly done a monstrous thing!’

EXEGESIS

Inṭalaqā (they went on): the verb is in the dual, indicating only Khiḍr (a) and Moses (a) were travelling together, and that the young lad did not accompany them.^{‎[1]Mizan, 13/344. Although some, such as Ṭabrisī and Ālūsī, have claimed that he was still accompanying them (Tabrisi, 6/747, Alusi, 8/315). Makārim Shīrāzī considers it possible as well, but prefers that he was not there (Nemuneh, 12/491). They say that because he was not a significant part of the story anymore, he is omitted. This is not acceptable though, because the implication of this is that the young man was more patient than Moses (a) and did not object to Khiḍr’s (a) actions. In any case the continued use of the dual throughout the story is quite clear that there was no third person accompanying the two. For example, when they visit the city the people of the city refused to extend them any hospitality (verse 77), which again uses the dual and it seems unlikely that a third person should not be included.} This dual is used throughout the story.

Safīnah (boat) may refer to a boat or a ship. However, since Khiḍr (a) was able to make the hole without the sailors realising, it should have been a large boat or ship in order for that to go unnoticed.

Kharaqa (made a hole) is to cut or break something seeking to cause harm.^{‎[2]Raghib, pp. 279-280.} Of course, this is what Khiḍr’s (a) action superficially seemed to be.^{‎[3]Nemuneh, 12/491.} In this context kharq means to make a hole in the ship.^{‎[4]Tibyan, 7/73.}

Imr (monstrous) means an abominable action, and according to Mujāhid and Qatādah it refers to a great catastrophe. It is taken from amr (command), because it is something that we should prohibit others from doing. Rajulun imr is a man of weak reasoning, since he needs to be commanded in order for him to reach the right opinion.^{‎[5]Tabrisi, 6/745.}

It is said the lām in li-tughriqa (to drown) is lām al-ghāyah, which indicates outcome. In other words, even though Moses (a) did not mean that it was the intention of Khiḍr (a) to drown the people on the ship, this would still be the outcome of his action. It is like saying to someone who is doing something very dangerous: ‘Are you trying to get yourself killed?’ Certainly, that is not his plan, but it is the outcome that would result from it.^{‎[6]Mizan, 13/344; Nemuneh, 12/491-492.} Some have said that such an accusation would be unfitting to be levelled against someone like Khiḍr (a) by Moses (a).^{‎[7]See Alusi, 8/316.} However, it should not be seen as an accusation, but rather genuine surprise and disbelief, as evidenced by the exclamation that follows it, You have certainly done a monstrous thing.

EXPOSITION

So they went on: as we mentioned, the lessons Khiḍr (a) wished to teach Moses (a) were not theoretical ones that they should sit and discuss, but experiential ones, and because of that they set out walking along the coast where they had met.

When they boarded the boat: traveling along the coast they came across what we may presume is a fishing village or coastal town. There they boarded a boat or ship of some fishermen (as indicated by verse 79). It should not have been too small a boat or else Khiḍr’s (a) sabotage would have immediately been noticed and they would have been caught.

He made a hole in it: Khiḍr (a) sabotaged the ship. Then Moses (a) asked Khiḍr (a), astounded at his actions: ‘Did you make a hole in it to drown its people?’ Its people means the people on board the ship.^{‎[8]Tibyan, 7/73.} Apparently, Khiḍr (a) sabotaged the ship while they were on board it with other people, perhaps while they were approaching the harbour or possibly when they were docked. It was likely just before they docked or got off because Moses (a) says to drown its people, instead of saying ‘to drown us all’, which suggests they were disembarking soon and not in danger themselves.^{‎[9]Although Ṭabrisī argues that he said that because he did not think about himself, but prioritised others (Tabrisi, 6/747).}

Zamakhsharī points out that when describing the sabotage of the ship, God says kharaqahā (he made a hole in it), whereas for the killing of the boy in verse 74 He says faqatalahu (he slew him). In the latter the verb is prefixed by fa, which indicates that it happened immediately, that is Khiḍr (a) slaughtered the boy as soon as they met him. The same fa is not found in this verse, they boarded the boat, he made a hole in it, suggesting making the hole was some time after boarding.^{‎[10]Zamakhshari, 2/736.}

Seeing the sabotage, Moses (a) was shocked, thinking that if the leak went unnoticed and the ship left harbour it could end in the loss of life. Forgetting his promise and what Khiḍr (a) had said, he objected, considering the apparent value of the action and that which he in his limited understanding saw as its eventual outcome, saying You have certainly done a monstrous thing!

INSIGHTS FROM HADITH

1. From Ubayy ibn Kaʿb, that the Prophet said: ‘They went on, walking along the coast of the sea. A ship passed by them and they called out to them, asking if they would take them aboard. They knew Khiḍr and agreed to take him without asking for anything in return. When they then went out to sea, Khiḍr grabbed an axe and broke one of the planks on the ship, which Moses plugged with his clothing and said, Did you make a hole in it to drown its people?’^{‎[11]Thalabi, 6/183. See also Bukhari, 1/39, 4/128, 5/231; Muslim, 7/104; Tirmidhi, 4/372, who relate something very similar from Ibn Abbas.}

Note: Some other exegetes report this, but simply as an opinion rather than a prophetic hadith.^{‎[12]For example Tabrisi, 6/747; Zamakhshari, 2/735; Baghawi, 3/206.} Other reports say it was the people of the ship themselves who plugged the hole.^{‎[13]Nemuneh, 12/492.} The idea of the report is that Khiḍr (a) is seemingly repaying the kindness of the sailors by destroying their livelihood, which makes it even worse; especially since, as is later clarified, they were extremely poor (verse 79).

REVIEW OF TAFSĪR LITERATURE

Some have related that it is possible that when Moses (a) asked Did you make a hole in it to drown its people he asked that not out of disbelief but rather to question the purpose. As in: ‘Did you do it to drown the people, or was there some other reason?’ This does not fit in with the tone of the question nor the condemnation following it (You have certainly done a monstrous thing).^{‎[14]Tibyan, 7/73.}

[1] Mizan, 13/344. Although some, such as Ṭabrisī and Ālūsī, have claimed that he was still accompanying them (Tabrisi, 6/747, Alusi, 8/315). Makārim Shīrāzī considers it possible as well, but prefers that he was not there (Nemuneh, 12/491). They say that because he was not a significant part of the story anymore, he is omitted. This is not acceptable though, because the implication of this is that the young man was more patient than Moses (a) and did not object to Khiḍr’s (a) actions. In any case the continued use of the dual throughout the story is quite clear that there was no third person accompanying the two. For example, when they visit the city the people of the city refused to extend them any hospitality (verse 77), which again uses the dual and it seems unlikely that a third person should not be included.
[2] Raghib, pp. 279-280.
[3] Nemuneh, 12/491.
[4] Tibyan, 7/73.
[5] Tabrisi, 6/745.
[6] Mizan, 13/344; Nemuneh, 12/491-492.
[7] See Alusi, 8/316.
[8] Tibyan, 7/73.
[9] Although Ṭabrisī argues that he said that because he did not think about himself, but prioritised others (Tabrisi, 6/747).
[10] Zamakhshari, 2/736.
[11] Thalabi, 6/183. See also Bukhari, 1/39, 4/128, 5/231; Muslim, 7/104; Tirmidhi, 4/372, who relate something very similar from Ibn Abbas.
[12] For example Tabrisi, 6/747; Zamakhshari, 2/735; Baghawi, 3/206.
[13] Nemuneh, 12/492.
[14] Tibyan, 7/73.