| Al-Kahf: (27) And recite what has been revealed...

Explanation of the Context

Know that from this verse until the story of Moses and Khidr, the discourse is one continuous narrative concerning a single incident.

The prominent chiefs of the Quraysh disbelievers argued with the Messenger of Allah (peace and blessings be upon him), saying: "If you wish us to believe in you, then expel those poor people who have believed in you." Allah Almighty forbade him from doing so and restrained him. In this section of verses, Allah elaborates extensively to show that what they proposed and requested is a corrupt demand and a baseless suggestion.

Then, Allah established one fundamental principle in this matter: that the Prophet (PBUH) should persist in reciting the Book revealed to him and acting upon it, and that he should not pay attention to the suggestions of the suggestors or the stubbornness of the obstinate. He said: {And recite what has been revealed to you of the Book of your Lord}.

Linguistic and Jurisprudential Issue in the Verse

In the verse, there is an issue: The command {Recite} (Utlu) encompasses both reading aloud and following/implementing. Thus, the meaning is: Adhere to reciting the Book revealed to you, and adhere to acting upon it.

Then He said: {None can change His words}. This means that alteration and substitution are impossible to affect them.

This verse can be used to establish that restricting the explicit text (Nass) by analogy (Qiyas) is not permissible. This is because His saying: {And recite what has been revealed to you of the Book of your Lord} means: Adhere to acting according to the implications of this Book, which necessitates acting according to its apparent meaning.

If one argues: Then it must follow that abrogation (Naskh) cannot affect it. We reply: This is the doctrine of Abu Muslim al-Asfahani, so it is not far-fetched. Furthermore, abrogation, in reality, is not a substitution, because the abrogated text remains established in its time until the time the abrogating text arrives. Thus, the abrogating text is like a limit (ghayah), so how can it be a substitution?

As for His saying: {And you will never find besides Him a refuge} (Multahad), they agree that al-Multahad means a place of refuge or asylum. The linguists say it derives from lahada and alhada, meaning to incline or deviate. Hence His saying: {the tongue of him to whom they incline} (An-Nahl: 103). Al-Mulhid is one who deviates from the religion. The meaning is: And you will never find besides Him a refuge in explanation and guidance.

{28} And keep yourself patient with those who call upon their Lord morning and evening, desiring His Countenance. And let not your eyes pass over them, desiring the adornments of the worldly life, nor obey one whose heart We have made heedless of Our remembrance, and who follows his desire, and whose affair is excessive (or heedless).

Translation and Commentary

{And keep yourself patient with those who call upon their Lord morning and evening, desiring His Countenance.} This is a command to be steadfast and patient in keeping company with the poor believers who dedicate themselves to worship, seeking only the pleasure of Allah.

{And let not your eyes pass over them, desiring the adornments of the worldly life,} Do not turn your gaze away from them, looking longingly at the luxuries of this life, which the chiefs desired to be present when they met with the Prophet (PBUH).

{nor obey one whose heart We have made heedless of Our remembrance,} Do not obey the one whom Allah has caused to be heedless of remembering Him (i.e., the chiefs who demanded the expulsion of the poor).

{and who follows his desire, and whose affair is excessive (or heedless).} This describes the state of those who prioritize worldly desires over obedience to Allah. Their conduct is characterized by extravagance (ifrat) in deviation and heedlessness.