Tafsir of Al-Kahf 18:27

"And recite what has been revealed to you of the Book of your Lord."

The link to the preceding verses—according to the well-known recitation—is that when the Exalted mentioned the story of the People of the Cave, which was among the unseen [matters] regarding the Prophet (peace and blessings of Allah be upon him), and because the inclusion of this story in the Quran proves it to be a miraculous revelation in its composition (though its miraculous nature is not limited to that), His Majesty commanded him to persist in studying it, saying: "And recite," etc. This is an imperative from tilawah, meaning reading; that is, persist in reciting this to your companions, or in general, and do not be concerned by the words of those who tell you to bring a Quran other than this or to change it. It is also permitted that "recite" (utlu) is an imperative from tulu, meaning to follow; that is, follow what has been revealed to you and adhere to acting upon it.

It is said that the link is that when He prohibited him from deep-seated argumentation and seeking rulings from [the People of the Book], He commanded him to recite what was revealed to him regarding their affair. It is as if it were said: "Read what has been revealed to you of their story, suffice yourself with it, and do not expose yourself to more than that. Follow it, adhere to it, do not delve into their disputes, and do not ask for a verdict from any of them." Thus, the speech relates to the preceding prohibitions. The "what has been revealed" refers to the verses containing the explanation of the story of the People of the Cave.

Others say it is related to His saying: "Say: Allah is most knowing of how long they remained." That is, tell them that, and recite to them His news regarding the duration of their stay. Thus, the "what has been revealed" refers to what is contained in this report. This [interpretation] is far below the former; indeed, it deserves no attention. The reliable view is that "what has been revealed" refers to something broader than what the story contains, including the rest of the Book of Allah.

"There is no changer of His words."

No one is able to change or alter them except Him. As for Him, the Exalted, His power encompasses everything; He effaces what He wills and establishes [what He wills]. Knowing what has been mentioned provides a defense against the claim that alteration occurs, based on His saying: "And when We substitute a verse in place of a verse." The apparent [meaning] is the generality of the "words"—reports and others. From here, al-Tabrisi said: "The meaning is that there is no one to change what Allah has informed, nor what He has commanded," and the speech is based on an elided genitive, meaning "there is no changer for the decree of His words." However, you know that a report (khabar) does not accept change—meaning abrogation—so it is not a matter for [divine] will, and thus not for [divine] power, lest it imply lying, which is impossible for Him, the Mighty and Majestic.

Some have restricted "the words" to reports because the context is informing [others] about the story of the People of the Cave. On this view, there is no need to restrict the indefinite noun after negation because of what you have heard regarding the nature of the report. The Imam’s saying—that abrogation in reality is not a change, because the abrogated [verse] remains valid in its time until the arrival of the abrogator, so the abrogator is like a different [entity] and thus not an alteration—is a delusion not to be followed.

Some have restricted "the words" to His promises to His monotheistic servants. It is as if it were said: "Recite what has been revealed to you, and do not worry about the obstinate disbelievers, for it contains promises to the monotheists, and there is no changer of that promise." Its outcome is: "Recite and do not worry, for Allah is your Supporter and the Supporter of your companions." This is as you see, even if it is more strongly related to what follows.

The pronoun [in "His words"], according to what appears in Majma' al-Bayan, refers to the Book. It is also permissible for it to refer to the Lord, the Exalted, as is the appearance of the pronoun in His saying: "And you will never find besides Him a refuge"—that is, a sanctuary to turn to when a calamity befalls. The Imam said in al-Bayan wa al-Irshad: "Its origin is from al-ilhad, meaning to incline." Al-Raghib suggested that it is a place noun or an infinitive. Ibn Abbas (may Allah be pleased with them) interpreted it here as "an entrance into the earth." When Nafi' ibn al-Azraq asked him, he cited the verse of Khusayb al-Damri: "Alas for my soul, and alas for a soul not spared by me, and there is no refuge from the decree of Allah." There is no need to interpret it as an "entrance into the earth" to take refuge in. Then, if the meaning of the address is the Master of those addressed (peace and blessings of Allah be upon him), the speech is based on a hypothesis and assumption, for he (peace and blessings of Allah be upon him)—and his sincere followers—do not have their souls even consider seeking a refuge other than Him. We ask Him, the Exalted, to make us among those who took refuge in Him and relied on Him in all their affairs, so He sufficed them in what concerned them and cleared away the darkness of every grief.