Tafsir of Al-Kahf 18:57

"And who is more unjust than he who is reminded of the verses of his Lord..." The majority hold that what is intended by these verses is the Magnificent Qur’an, due to the phrase "lest they understand it," making the genitive construction one of specific reference ('ahd). It is also permitted that the intended meaning is the category of verses in general, with the Magnificent Qur’an being included as a primary instance. The interrogative form here is one of denial, having the force of a negation. Many scholars have verified that the intended meaning is a denial that anyone can equal in injustice the one who is admonished by the verses of Allah, the Exalted.

"...and turns away from them..." That is, he does not ponder them nor take heed from them. What was mentioned points to this through metonymy (kinayah). The ascription of the superlative "most unjust" to the act of turning away—which falls within the relative clause—serves to signal that the injustice of the one who disputes the verses and takes them in mockery exceeds all bounds.

"...and forgets what his hands have put forth..." That is, his deeds consisting of disbelief and sins, among which are disputing with falsehood and mocking the truth. Forgetting these is a metonymy for not reflecting upon their consequences. According to the majority, the intended meaning of "he who" (man) is the polytheists of Mecca. It is also permitted that the intended meaning is whoever is characterized by what is described in the relative clause, whoever they may be, with the polytheists of Mecca being included as a primary instance.

The pronoun in His saying, "Indeed, We have placed over their hearts..." refers back to them in both interpretations, and the compatibility of the two views is evident. The sentence is an explanatory initiation (isti’naf bayani); it is as if it were said: "What is the cause of their turning away and forgetting?" So it was said: the cause is that We have placed over their hearts "coverings"—that is, veils, the plural of kinan. The tanwin, according to what some scholars indicate, is for the purpose of intensification.

"...lest they understand it." The pronoun in the accusative case, according to the majority, refers to the "verses," and its masculine singular form takes into account the intended meaning behind them, which is the Qur’an. It is also permitted that it refers to the Qur’an, not by way of it being the intended meaning of "the verses." There is an ellipsis in the speech, the estimation being: "out of dislike that they should understand it." It is also said: "so that they may not understand it," meaning a beneficial understanding.

"...and in their ears..."—that is, We have placed in them—"a deafness"; a heaviness, so that they may not hear it with a hearing that would benefit them.

"And if you invite them to guidance, they will never be guided." That is, throughout the entire period of accountability. "Then" (idhan) is a particle of consequence and response, as its intended meaning has been verified in its place. It indicates the negation of their being guided by the Messenger’s (may Allah bless him and grant him peace) call, in the sense that they made what should have been a cause for the existence of guidance a cause for its absence.

As for it being a response to the Messenger (peace and blessings be upon him) upon the assumption that he said: "Why should I not invite them out of my intense desire for their guidance?" even if there was mentioned to him (peace and blessings be upon him) regarding their state what was mentioned—hoping that those coverings might be uncovered and torn asunder by the hand of the invitation—it was said: "And if you invite them..." to the end. This is what Al-Zamakhshari said.

In al-Kashf, explaining this: as for the indication, it is explicit. The insertion of "then" (idhan) points to this, because the meaning is "in that case, if you were to invite them," and this is a matter of inversion without coercion. As for it being a response on the aforementioned premise, its meaning is that he (peace and blessings be upon him) was placed in the position of one asking, as an exaggeration of the lack of guidance resulting from their hearts being sealed. Thus, it does not contradict what they preferred—that it is a response to the hypothetical question of "Why are they not guided?" For the question in this form is more appropriate. This is precious speech; through it, the veil is lifted, one is secured from imitating error, and the contemplator is dispensed from what has been said: that the estimation of "Why should I not invite them?" requires the prohibition of inviting them. It is as if it were taken from similar verses like His saying: "And turn away from whoever turns away from Our remembrance," or it is said it was taken from His saying: "over their hearts are coverings," or from His saying: "If you invite them."

This, and the intended meaning of "guidance" is not hidden from you. Sometimes the Qur’an is intended by it, as in the previous mention of guidance. And Allah, the Exalted, knows best. The verse concerns people whom Allah, the Exalted, knew would remain in disbelief from among the polytheists of Mecca at the time of its revelation; thus, it does not contradict the report of the sealing of their hearts—nor that they would not believe—the fact that some polytheists believed after the revelation. The possibility that the meaning includes all polytheists, in the sense of "if you were to invite them all to guidance, they would all be guided," is unlikely, as only some are guided, as you can see.

The Jabriyyah (Determinists) used this verse as evidence for their school of thought, and the Qadariyyah (Libertarians) used the verse preceding it. The Imam said: "Rarely will you find in the Qur’an a verse for one of these two parties except that alongside it is a verse for the other party. That is nothing but a severe trial from Allah, the Exalted, for His servants, so that the firmly grounded scholars may be distinguished from the imitators."