سُوْرَةُ الْكَهْفِ

Surah Al-Kahf (18) — Ayah 28

The Cave · Meccan · Juz 15 · Page 297

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وَٱصْبِرْ نَفْسَكَ مَعَ ٱلَّذِينَ يَدْعُونَ رَبَّهُم بِٱلْغَدَوٰةِ وَٱلْعَشِىِّ يُرِيدُونَ وَجْهَهُۥ ۖ وَلَا تَعْدُ عَيْنَاكَ عَنْهُمْ تُرِيدُ زِينَةَ ٱلْحَيَوٰةِ ٱلدُّنْيَا ۖ وَلَا تُطِعْ مَنْ أَغْفَلْنَا قَلْبَهُۥ عَن ذِكْرِنَا وَٱتَّبَعَ هَوَىٰهُ وَكَانَ أَمْرُهُۥ فُرُطًا ﴿28﴾

Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali

And keep yourself (O Muhammad صلى الله عليه وسلم) patiently with those who call on their Lord (i.e. your companions who remember their Lord with glorification, praising in prayers, and other righteous deeds) morning and afternoon, seeking His Face; and let not your eyes overlook them, desiring the pomp and glitter of the life of the world; and obey not him whose heart We have made heedless of Our Remembrance, and who follows his own lusts, and whose affair (deeds) has been lost.

Word by Word — Arabic, Transliteration & Meaning

وَٱصْبِرْ wa-iṣ'bir And be patient
نَفْسَكَ nafsaka yourself
مَعَ maʿa with
ٱلَّذِينَ alladhīna those who
يَدْعُونَ yadʿūna call
رَبَّهُم rabbahum their Lord
بِٱلْغَدَوٰةِ bil-ghadati in the morning
وَٱلْعَشِىِّ wal-ʿashiyi and the evening
يُرِيدُونَ yurīdūna desiring
وَجْهَهُۥ ۖ wajhahu His Face
وَلَا walā And (let) not
تَعْدُ taʿdu pass beyond
عَيْنَاكَ ʿaynāka your eyes
عَنْهُمْ ʿanhum over them
تُرِيدُ turīdu desiring
زِينَةَ zīnata adornment
ٱلْحَيَوٰةِ l-ḥayati (of) the life
ٱلدُّنْيَا ۖ l-dun'yā (of) the world
وَلَا walā and (do) not
تُطِعْ tuṭiʿ obey
مَنْ man whom
أَغْفَلْنَا aghfalnā We have made heedless
قَلْبَهُۥ qalbahu his heart
عَن ʿan of
ذِكْرِنَا dhik'rinā Our remembrance
وَٱتَّبَعَ wa-ittabaʿa and follows
هَوَىٰهُ hawāhu his desires
وَكَانَ wakāna and is
أَمْرُهُۥ amruhu his affair
فُرُطًۭا furuṭan (in) excess

Tafsir al-Quran al-Karim — Hafiz Abdus Salam Bin Muhammad Bhutvi

Tafsir al-Quran al-Karim is a 4-volume Quran commentary by Hafiz Abdus Salam bin Muhammad Bhutvi, a renowned Salafi (Ahl al-Hadith) scholar and Sheikh ul-Hadith from Pakistan. Based on over 45 years of teaching and research, this tafsir follows the methodology of Tafsir bil-Ma'thur — interpreting the Quran through authentic Hadith, statements of the Companions, and the understanding of the early generations (Salaf). It is distinguished by its complete avoidance of Israeliyyat (Judeo-Christian narratives) and unverified reports. The tafsir is originally written in Urdu, translated to English by tohed.com.

(Ayah 28){وَ اصْبِرْ نَفْسَكَ مَعَ الَّذِيْنَ يَدْعُوْنَ رَبَّهُمْ : ’’ وَ لَا تَعْدُ عَيْنٰكَ ‘‘ ’’عَدَا يَعْدُوْ‘‘} is a prohibitive form from the (ن) verb paradigm, do not let your eyes overstep. This is the same command that has already passed in Surah Al-An'am (52). The intended meaning is those weak Muslims with whom the chiefs of Quraysh did not like to sit. Sa'd bin Abi Waqqas (may Allah be pleased with him) says that we were six men with the Prophet (peace be upon him), so the polytheists said to him, "Remove these people so that they do not become bold against us." I was there, Ibn Mas'ud, a man from the tribe of Huzail, Bilal, and two other men whose names I do not mention. So something came into the heart of the Messenger of Allah (peace be upon him) as Allah willed, and he thought of something in his heart, so Allah revealed this verse: «وَ لَا تَطْرُدِ الَّذِيْنَ يَدْعُوْنَ رَبَّهُمْ بِالْغَدٰوةِ وَ الْعَشِيِّ يُرِيْدُوْنَ وَجْهَهٗ » [ الأنعام : ۵۲ ] "And do not drive away those who call upon their Lord morning and evening, seeking His Face." [ مسلم، فضائل الصحابۃ، باب في فضل سعد بن أبي وقاص رضی اللہ عنہ : 2413/46 ] In this verse as well, you are commanded to keep yourself with those people who possess the mentioned qualities, because due to these qualities, they alone are worthy that you remain with them. Do not let your gaze go beyond them, seeking the adornment of the worldly life, and do not obey those whose hearts We have made heedless of Our remembrance and who follow their desires.

Tafsir Ahsan al-Bayan — Hafiz Salahuddin Yusuf

Tafsir Ahsan al-Bayan is a well-known Quran commentary by Hafiz Salahuddin Yusuf, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. This tafsir explains the meanings of the Quran in accordance with the methodology of the Salaf (early righteous generations), relying on authentic sources and straightforward language. Due to its reliability and adherence to sound Islamic scholarship, the Saudi government publishes and distributes this tafsir among the Hujjaj (pilgrims) visiting the Haramain. The tafsir is originally written in Urdu, translated to English by tohed.com.

28. 1 This is the same command that has already passed in Surah Al-An'am, 52. By this are meant those Companions who were poor and weak, with whom sitting was not acceptable to the nobles of Quraysh. Hazrat Sa'd bin Abi Waqqas says that we were six men with the Prophet ﷺ; besides me, there were Bilal, Ibn Mas'ud, a Hudhali, and two other Companions. The Quraysh of Makkah expressed the desire to remove these people from your presence so that we may come to you and listen to your words. The thought came to the Prophet's heart that perhaps by listening to my words, the world of their hearts might change. But Allah Almighty strictly forbade doing so (Sahih Muslim).

28. 2 That is, by distancing them, you wish to bring the nobles and wealthy closer to yourself.

28. 3 Furutan, if derived from ifrat, the meaning would be exceeding the limit, and if from tafrit, the meaning would be that their work is based on negligence, the result of which is loss and destruction.

Tafsir Taiseer ul-Quran — Maulana Abdul Rahman Kilani

Tafsir Taiseer ul-Quran (Facilitation of the Quran) is a comprehensive Quran commentary by Maulana Abdul Rahman Kilani, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. Known for his eloquent and accessible writing style, Kilani authored this tafsir with a focus on clarity — making Quranic meanings understandable to the common reader. The tafsir provides detailed historical context for verses related to battles and expeditions, and firmly refutes modernist ideologies using strong scriptural evidence. It is widely regarded as an invaluable resource for understanding the Quran and countering deviant interpretations. The tafsir is originally written in Urdu, translated to English by tohed.com.

And keep yourself content with those who call upon their Lord morning and evening, seeking His pleasure [28], and do not let your eyes turn away from them, desiring the adornment of worldly life. And do not obey the one whose heart We have made heedless of Our remembrance, who follows his own desires [29], and whose affair has exceeded all bounds.

[28]
The Instruction to Remain Attached to the Poor and Sincere Believers:

These people who remain engaged in the remembrance of Allah morning and evening and seek Allah’s pleasure, according to narrations, were Sayyiduna Bilal bin Rabah ؓ, Sayyiduna Suhaib Rumi ؓ, Sayyiduna Khabbab bin Al-Arat ؓ, Sayyiduna Abdullah bin Mas’ud ؓ, and Sayyiduna Ammar bin Yasir ؓ, all of whom belonged to the poor class, and most of them were slaves or freed slaves of the chiefs of Quraysh, who would often remain in your company. Now, the high-nosed chiefs of Quraysh, such as ‘Uyainah bin Badr and Aqra‘ bin Habis, etc., used to say to you ﷺ that these lowly people are always sitting with you, so how can we sit with you in their presence? It is possible that such a thought may have crossed your mind that these people are, after all, sincere believers. If, for a while, you separate them upon the arrival of the Qurayshi chiefs, and if these chiefs then listen attentively to your words and become ready to believe, what harm would there be? Especially since you were eager for the faith of these Qurayshi chiefs, as Islam would be strengthened thereby. But Allah Almighty gave timely guidance that you should not even entertain such a thought in your heart; keep your heart attached to these poor and sincere believers—these are the true valuable assets. Do not look towards the demands and pomp of the Qurayshi chiefs, for their very demand shows how sincere they are in accepting faith.

[29] That is, the person who does not believe in accountability before Allah in the Hereafter will, wherever and however he sees his personal benefit, immediately incline in that direction, and whatever he desires, that is what he will do. None of his actions will be based on principle or limited to moderation. Therefore, never accept the words of such people.
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