Tafsir of Al-Kahf 18:57-59

Surah Al-Kahf: Verses 57–59

It is known that after Allah (Exalted is He) recounted the futile arguments of the disbelievers, He followed this by describing them with attributes that necessitate disgrace and abandonment.

{And who is more unjust than one who is reminded of the verses of his Lord, but turns away from them...}

This means: There is no injustice greater than the disbelief of one to whom clear signs and proofs are presented, yet he turns away from them.

{...and forgets what his hands have put forth?}

This means: Despite his turning away from contemplating the proofs and clear signs, he forgets the evil deeds and false doctrines that his hands have committed. The term "forgetting" here implies preoccupation and heedlessness regarding his prior disbelief.

{...We have placed over their hearts coverings, lest they understand it...}

We have already provided a comprehensive explanation of this verse in Surah Al-An'am.

It is remarkable that the phrase {And who is more unjust than one who is reminded of the verses of his Lord, but turns away from them and forgets what his hands have put forth?} is used as evidence by the Qadariyyah (those who emphasize free will). Conversely, the phrase {We have placed over their hearts coverings, lest they understand it...} up to the end of the verse is used as evidence by the Jabriyyah (those who emphasize predestination). Rarely do we find a verse in the Qur'an supporting one of these two groups without a corresponding verse supporting the other. Experience reveals the truth of our statement. This is nothing but a severe trial from Allah (Exalted is He) cast upon His servants so that the deeply rooted scholars may be distinguished from the mere imitators.

{And your Lord is the Forgiving, the Possessor of Mercy.}

Al-Ghafur (The Forgiving) implies the utmost capacity for forgiveness, which points to the removal of harm. Dhu al-Rahmah (The Possessor of Mercy) means He is characterized by mercy.

The emphasis (using the superlative form) is placed on forgiveness rather than mercy. This is because forgiveness is the abandonment of harm, and Allah (Exalted is He) has abandoned countless harms despite being capable of inflicting them. However, the act of mercy is finite because abandoning an infinite amount is possible, whereas performing an infinite act is impossible.

Alternatively, it can be said that the meaning is: He forgives much because He is the Possessor of Mercy, and He has no need for it, so He bestows it abundantly upon those who need it.

He then cites as evidence the immediate forbearance shown to the people of Mecca, without delay, despite their extreme hostility toward the Messenger of Allah (peace and blessings be upon him).

{Nay, but they have a promise...}

This promise refers either to the Day of Resurrection or to an event in this world, such as the Battle of Badr and the subsequent days of the Conquest.

{...they will find no refuge from Him besides that place.}

This means they will find no savior or sanctuary. The word Maw'il (refuge/sanctuary) is derived from the root meaning "to seek refuge."

{And those towns—We destroyed them when they wronged...}

This refers to the towns of the ancients, such as Thamud and the people of Lot, and others. He points to them so that people may take heed. Tilka (Those) is the subject, and al-Qura (the towns) is the adjective, as demonstrative pronouns can be described by generic nouns. {...and We appointed for their destruction a time.} is the predicate.

The meaning is: Those people of the towns, We destroyed them because they wronged, similar to the injustice of the people of Mecca. {And We appointed for their destruction a time.} This means We set a specific, unalterable time for their destruction, just as We set a time for the people of Mecca (the day of Badr). Al-Muhlak can mean the destruction itself or the time of destruction.

There is a variant reading where li-muhlikihim is read with a fathah on the mim and lam (either mahlakihim or mulakihim), meaning "for their destruction" or "the time of their destruction." Maw'id (promise/appointed time) can mean a specific time or a verbal noun (the act of appointing a time). The intent is that We hastened their destruction, yet We still appointed a time for it so that they might be closer to repentance.

{And [mention] when Moses said to his servant, "I will not cease [traveling] until I reach the junction of the two seas or continue for a long period."}

{But when they reached the junction between them, they forgot their fish, and it took its course into the sea, slipping away.}

{And when they had passed beyond it, [Moses] said to his servant, "Bring us our morning meal; certainly, we have suffered [much] fatigue from this our journey."}

{He said, "Did you see when we retired to the rock? Indeed, I forgot the fish. And none made me forget it except Satan—that I should mention it. And it took its course into the sea amazingly."}

{He said, "That is what we were seeking." So they returned, following their footsteps.}