Tafsir of Al-Kahf 18:46

This is an elucidation of the status of those things in which they took pride—the beautifiers of worldly life—just as the disbelieving brother took pride in such things. This follows the clarification of the status of the world itself through the parable previously mentioned.

Wealth is placed before children, even though children are dearer to most people than wealth, because wealth is deeply rooted in the adornment, sustenance, and other matters linked to it. Furthermore, it is general regarding both individuals and times, for it is an adornment and sustenance for every parent and child at all times and moments. As for children, their being an adornment and sustenance is limited to those who have reached parenthood. Moreover, wealth is the anchor for the preservation of the self, whereas children are for the preservation of the species; it is more urgently needed than they are; it preceded them in existence; and it is an adornment even without them, whereas the reverse is not true—for he who has children but no wealth is in the most straitened and wretched of circumstances. Thus it is in Irshad al-'Aql al-Salim.

"Adornment" is a verbal noun used to describe that with which one adorns oneself, for the sake of hyperbole; hence, it is reported here about two things. Its attribution to the "worldly life" signifies exclusivity. It is also permissible that it be in the sense of "in," meaning: what they take pride in, of wealth and children, is something with which one adorns oneself in the worldly life. Since its status regarding the speed of vanishing and proximity to decay is known, what then is to be thought of those qualities of it whose nature it is to perish before it [the life] itself perishes?

It is mentioned that this is an indication of what refutes their pride in wealth and children, as if it were said: "Wealth and children are the adornment of the worldly life, and everything that is an adornment of the worldly life is swift to vanish." This results in: "Wealth and children are swift to vanish." As for the minor premise, it is self-evident. As for the major premise, its proof is known from what has passed in the clarification of the status of the worldly life itself. Then it is said: "Wealth and children are swift to vanish, and everything that is swift to vanish, it is disgraceful for a wise person to take pride in." This results in: "It is disgraceful for a wise person to take pride in wealth and children." Both of the aforementioned premises are beyond doubt.

Sa'id bin Mansur, Ahmad, Abu Ya'la, Ibn Jarir, Ibn Abi Hatim, Ibn Marduyah, and al-Hakim (who authenticated it) narrated from Abu Sa'id al-Khudri that the Messenger of Allah (ﷺ) said: "Multiply the enduring righteous deeds." It was asked: "What are they, O Messenger of Allah?" He replied: "The Takbir, the Tahlil, the Tasbih, the Tahmid, and La hawla wa la quwwata illa billah." Al-Tabarani, Ibn Shahin in al-Targhib, and Ibn Marduyah narrated from Abu al-Darda' that the Messenger of Allah (ﷺ) said: "Subhan Allah, wal-hamdu lillah, wa la ilaha illallah, wallahu akbar, wa la hawla wa la quwwata illa billah; these are the enduring righteous deeds. They shed sins just as a tree sheds its leaves, and they are among the treasures of Paradise." Their explanation has also come in other reports from the Messenger of Allah (ﷺ) besides what has been mentioned. Ibn al-Mundhir and Ibn Abi Shaybah narrated from Ibn Abbas their explanation as mentioned, but without the final phrase.

Ibn Abi Hatim and Ibn al-Mundhir narrated in another chain from him that they are the five daily prayers. Ibn Marduyah, Ibn al-Mundhir, and Ibn Abi Hatim also narrated from him in another chain that they are all righteous deeds. Qatadah held a similar view, stating that they are everything intended for the Countenance of Allah the Exalted. Al-Hasan and Ibn 'Ata' stated they are righteous intentions. Al-Tabari and others favored the final narration from Ibn Abbas, for it encompasses what is mentioned in all the cited reports and others.

Al-Khafaji claimed that all that was mentioned in their interpretation, other than the general one, was cited by way of example. However, the saying of the Prophet (ﷺ), "And they are the enduring ones" (hunna al-baqiyat), makes this unlikely, as it serves as a restriction after specifying things that do not have generality. So, reflect on this. In any case, al-baqiyat (the enduring) is an adjective for an omitted noun, such as "words" or "deeds." Attributing "enduring" to these [deeds] is figurative; that is, what endures is their fruit and their reward, by virtue of what follows. Thus, it is an adjective applied to something other than what it belongs to by origin, or there is an omitted subject elevated by the adjective and attributed to a pronoun of the described noun, where the genitive pronoun is hidden and is elevated after its deletion.

The deeds of the poor believers who call upon their Lord morning and evening, seeking His Countenance, are included in this, primarily so, for they have the most abundant share of every type of good deed. The discourse entails a tribute to their status and a debasement of the status of their detractors. It is as if it were said: "What those disbelievers took pride in—wealth and children—is swift to vanish and not worthy of pride, while what those believers have brought is better than that with your Lord,"—that is, in the Hereafter. This is a clarification of where the effects of their being "better" appear, similar to the attribution of adornment to the worldly life, not [a statement of their] superiority over wealth and children while sharing the same origin, for there is no participation [between them] in being "better" in the Hereafter. It is said that "with your Lord" means in His judgment, may He be glorified and exalted.

"As a reward": a recompense and a wage. It is also said to mean "benefit."

"And better for hope": where the one who possesses them in the Hereafter attains what he hoped for through them in this world. As for wealth and children, their possessor does not have that. The repetition of "better" is for emphasis. It is also said that it is for it [the reward] and to signal the difference between the two aspects of being "better."