Tafsir of Al-Kahf 18:15

"These" (ha'ula') is the subject (mubtada'), and the demonstrative noun conveys a sense of contempt toward them. "Our people" (qawmuna) is an explanatory substitute ('atf bayan) for it, not a predicate, because it provides no complete information, nor is it an adjective, as it lacks the necessary conditions for that. The predicate is His statement, Exalted be He: "have taken besides Him" (ittakhadhu min dunihi—the Exalted be His affair) "gods" (alihatan)—that is, they fashioned and sculpted them for themselves.

Al-Khafaji said: This implies that they worshipped them, and there is no need to assume that [as a hidden implication] as some have suggested, based on the idea that mere fashioning is insufficient for the intended meaning. Interpreting "taking" as "fashioning" is one of two possibilities mentioned by Abu Hayyan. The other is interpreting it as "rendering," in which case it takes two objects: the first is "gods," and the second is implied. It has also been permitted that "gods" is the first object and "besides Him" is the second, though this is as you see it [i.e., questionable]. In any case, the statement is an assertion that carries the meaning of disapproval, not a mere report, as evidenced by what follows and because the benefit of the report is already known.

"Why do they not bring" (lawla ya'tuna)—a solicitation in the form of disapproval and rendering helpless, for it is impossible for them to bring "concerning them" ('alayhim)—assuming an omitted noun, meaning: concerning their divinity or the correctness of their taking them as gods—"clear authority" (bi-sultanin bayyin)—meaning an argument with manifest evidence for their claim; for religion is not adopted except through it. This has been used as proof that whatever lacks evidence, such as what has been mentioned, is to be rejected.

"Then who is more unjust than one who invents a lie about Allah?" (51), by attributing a partner to Him—Exalted be He far above that. The clarification of what is intended by such a construction has already passed. It is possible that they said this in the presence of the tyrant [king] to rebuke and incapacitate him, and to emphasize their dissociation from the worship of what he invites them to, in an excellent manner. It is also possible that they said it among themselves when they resolved upon what they resolved. The report from Ibn Abbas (may Allah be pleased with them both), previously mentioned, is explicit that this statement, and what precedes and follows it up to "a place to rest" (mirfaqan), was spoken among themselves. The claim that if the intended "standing" mentioned earlier refers to their standing before the tyrant, then this statement must have been uttered after their departure from him, is not accepted, as is obvious.

Yes, His statement, "And when you have withdrawn from them and that which they worship other than Allah," ought to be interpreted as being spoken among themselves absolutely, addressed by some of them to others. In Majma' al-Bayan, it is narrated from Ibn Abbas that the speaker was Yumlīkha.

Withdrawal (al-i'tizal) is the avoidance of a thing, either physically or in the heart; both are possible here. "Withdrawal" (al-ta'azzul) is used in this sense; from this is the verse: "O house of 'Atikah, which I avoid out of caution against the enemies, and to it the heart is pledged."

The "that" (ma) can be relative or a particle for a verbal noun (masdariyyah). In both possibilities, the conjunction is to the relative pronoun [referring to the people they worshipped]. It is apparent that the exclusion in both is connected (muttasil). In the second possibility, one must assume a noun on the side of the excluded object to allow for connection: "And when you have withdrawn from them and withdrawn from those whom they worship, except Allah the Exalted," or "And when you have withdrawn from them and withdrawn from their worship, except the worship of Allah the Mighty and Majestic." Assuming the excluded-from part (mustathna minhu) for that possibility is a form of forcing, such as "their worship of their deities."

It is also possible that the exclusion is disconnected (munqati'). In the first interpretation [relative pronoun], the people were worshippers of Allah the Exalted and worshippers of others, as has come in some traditions. Sa'id bin Mansur, Ibn Abi Hatim, and Abu Nu'aym narrated from 'Ata' al-Khurasani that he said: "The people of the youth used to worship Allah the Exalted and worship other various gods along with Him, so the youths withdrew from the worship of those gods but did not withdraw from the worship of Allah the Exalted."

In the second [interpretation], they were worshippers of none but Him, the Exalted. It is said that this is more consistent with His statement earlier: "These, our people, have taken besides Him gods." So reflect.

It is also permissible that "that" (ma) is negative, and the exclusion is mufarragh [where the excluded-from is omitted]. The sentence is a report from Allah the Exalted regarding the youths' monotheism, parenthetically inserted between "when" (idh) and its response, meaning His statement: "Take refuge in the cave." The aspect of the parenthetical insertion, according to what is in al-Kashshaf, is that His statement...