Tafsir of Al-Kahf 18:28

"And keep yourself patient with those..."

Some of the leaders of the disbelievers said to the Messenger of Allah (ﷺ): "Remove these clients (mawālī) whose scent is like the scent of sheep"—referring to Suhayb, ‘Ammār, Khabbāb, and other poor Muslims—"so that we may sit with you," just as Noah was told: "Shall we believe in you while the lowest of the people follow you?" (Ash-Shu‘arā’: 111).

So, this was revealed: "And keep yourself patient"—confine yourself with them and remain steadfast. Abū Dhu’ayb said: She remained patient, knowing that, a free woman, Standing firm when the soul of the coward is agitated.

"In the morning and the evening"—meaning, constant in supplication at all times. It is also said: it refers to the Fajr and ‘Asr prayers. It is read as ghudwah (a specific time), but ghadāh is better, as ghudwah is used as a proper noun in most usages.

The inclusion of the lām (in ta‘du) is based on the interpretation of indefiniteness, as in the saying: ...and the Zayd is the Zayd of the battles. This is rare in their speech. It is said: ‘adāhu (he passed it) if he went beyond it; from this is their saying: "He exceeded his bounds (‘adā ṭawrahu)," and "The people came to me, except (‘adā) Zayd."

It is constructed with ‘an (in ta‘du ‘anhumā) to incorporate the meaning of nabā (to recoil) and ‘alā (to rise above), as in your saying: "His eye recoiled from him (nabat ‘anhu ‘aynuhu)" and "His eye rose above him (‘alat ‘anhu ‘aynuhu)," meaning it looked past him and did not settle upon him.

If you ask: "What is the purpose of this incorporation? Why was it not said: wa lā ta‘duhum ‘aynāka (let not your eyes pass them) or wa lā ta‘lu ‘aynāka ‘anhum (let not your eyes rise above them)?"

I say: The purpose is to provide the sum of two meanings, which is stronger than providing a single meaning. Do you not see how the meaning returns to your saying: "Let not your eyes pass over them to others"? Similar to this is His saying: "...and do not consume their wealth into your wealth" (An-Nisā’: 2)—meaning, do not add it to yours while consuming it.

It is also read as wa lā tu‘di ‘aynayka and wa lā tu‘di ‘aynayka (from a‘dā), using the hamzah and doubling the middle radical. From this is the saying: So turn away (fa-‘ud) from what you see, for there is no returning from it. Because its meaning is: "Turn your concern away from what you see."

The Messenger of Allah (ﷺ) was forbidden from looking down upon the poor believers, and from having his eyes recoil from the shabbiness of their attire out of a desire for the attire and fine appearance of the wealthy.

"Seeking the adornment of the worldly life"—in the position of a state (ḥāl).

"Whose heart We have made heedless"—meaning, whom We have caused to be heedless of the Remembrance through abandonment (khidhlān). Or, "whom We found heedless," like your saying: "I found him cowardly (ajbantuhu)," "I found him speechless (afḥamtuhu)," or "I found him stingy (abkhaltuhu)." Or, from the one who neglects (aghfala) his camels, meaning he left them without a brand; i.e., We did not brand them with Remembrance, nor did We make them among those in whose hearts We have inscribed faith.

Allah has invalidated the assumption of the Mujbirah (determinists) by His saying: "And he followed his desire." It is also read as aghfalnā qalbahu (We deemed his heart heedless), meaning: We considered his heart to be among the heedless.

"And his affair is in excess"—meaning, one who has advanced beyond the truth and righteousness, casting it behind his back. From their saying: "A horse is faraṭ" (a horse that is ahead of the others).

"And say, 'The truth is from your Lord, so whoever wills - let him believe; and whoever wills - let him disbelieve.' Indeed, We have prepared for the wrongdoers a fire whose walls will surround them. And if they call for relief, they will be relieved with water like molten copper, which scalds the faces. Wretched is the drink, and evil is the resting place."