Tafsir of Al-Kahf 18:39

(And why, when you entered your garden, did you not say...) This is an incitement to speak and a reproach for neglecting it. The placement of the adverbial phrase before the object of incitement serves to signify the necessity of speaking at the very moment of entry, without delay. Its placement for the purpose of restriction—and its functioning as a separator between lawla (why/if only) and its verb—is permitted due to the linguistic flexibility regarding adverbials.

The meaning is: "Why did you not say, when you entered it: Ma sha'a Allah (What Allah willed)?" This implies that the matter is exactly what Allah has willed, or that what Allah the Almighty has willed shall come to pass. In this interpretation, ma (what) is a relative pronoun in the nominative case, either serving as the predicate of an omitted subject or as the subject with an omitted predicate. It is also possible that it is conditional, in the accusative case due to the verb sha'a (willed), with the apodosis being omitted—meaning: "Whatever Allah the Almighty willed has come to pass." Regardless, the intent is to urge him to acknowledge that his garden and everything within it exist by the will of Allah the Almighty; if He wills, He preserves it, and if He wills, He destroys it.

The sentence indicates universality, and what was mentioned is included as a primary example under the first interpretation, because defining the "matter" (al-amr) implies encompassing all things, making the sentence a form of restriction. As for other interpretations, it has been said that ma is conditional or relative, possessing the meaning of a condition. A condition—and whatever carries its meaning—implies that the existence of the result is dependent upon that which is within its scope; thus, it implies non-existence upon its absence. The meaning becomes: "What He willed has come to pass, and if He had not willed, it would not have come to be." There is no contention regarding this for those who accept the concept of the conditional implication. Some have posited in the second interpretation of the relative pronoun that the meaning is "What Allah willed is the [only] thing that exists," so that the sentence conveys what was mentioned; however, this is weak, as is evident.

Al-Qaffal of the Mu'tazila claimed that the meaning is: "This is what Allah has willed," referring to the fruits and such within the garden. This is like a person saying when looking at a book, for example: "This is the handwriting of Zayd." His intent is to deny the verse's indication of universality so that the Mu'tazila doctrine remains intact. Likewise did Al-Ka'bi and Al-Jubba'i, stating that the verse is specific to what Allah the Almighty has performed and does not include what is the action of servants, for it is not impossible that what He—Exalted is He—does not desire occurs within His dominion, just as that which He forbids occurs. It is not hidden from anyone possessing sound taste and a straight mind that the intended meaning is general. How often the Mu'tazila have deviated from this!

(There is no power except in Allah) This is also part of what he should have said: "Why did you not say that, in acknowledgment of your helplessness and admission that whatever you have attained of its cultivation and the management of its affairs is only through His assistance and the enabling power of Him—His Majesty be exalted?"

This verse also contains a noble mention. Ahmad narrated from Abu Hurayrah, who said: "The Prophet of Allah (peace and blessings be upon him) said to me, 'Shall I not guide you to a treasure from the treasures of Paradise, under the Throne?' I said, 'Yes.' He said, 'Say: La quwwata illa billah (There is no power except in Allah).'"

'Amr ibn Maymun said: "I said to Abu Hurayrah, '...la hawla wa la quwwata illa billah (There is no change and no power except in Allah).' He replied, 'No, it is in Surah al-Kahf: And why, when you entered your garden...'"

Ibn Abi Hatim narrated from 'Amr ibn Murrah: "Among the best of supplications is a man's saying, Ma sha'a Allah." Abu Ya'la, Ibn Mardawayh, and Al-Bayhaqi in al-Shu'ab narrated from Anas that the Messenger of Allah (peace and blessings be upon him) said: "Allah does not bestow a favor upon a servant regarding family, wealth, or offspring, and then he says, Ma sha'a Allah, la quwwata illa billah, but that Allah the Almighty repels from him every affliction until his death arrives."

Ibn Abi Hatim narrated from another chain from Anas, saying: "Whoever sees something of his wealth that pleases him and says, Ma sha'a Allah, la quwwata illa billah, that wealth will never suffer an affliction."

Ibn Abi Hatim narrated from Mutarrif: "When Malik entered his house, he would say: Ma sha'a Allah. I said to Malik, 'Why do you say this?' He replied, 'Do you not hear Allah the Almighty say: And why, when you entered your garden, did you not say: Ma sha'a Allah?'" It is reported from Ibn al-'Arabi that Malik used this verse as evidence for the recommendation of the dhikr it contains for one who enters his home.

Sa'id ibn Mansur, Ibn Abi Hatim, and Al-Bayhaqi in al-Shu'ab narrated from 'Urwah that when he saw something of his wealth that pleased him, or entered one of his orchards, he would say: Ma sha'a Allah, la quwwata illa billah, interpreting the words of Allah the Almighty: And why, when you entered your garden... From some narrations, it is understood that it is recommended to say this upon seeing anything that pleases one, whether it belongs to him or to another, and that if he says it, it will not be afflicted by the "eye of admiration."

(If you see me as less than you in wealth and children) "Ana" (me) is an emphasis for the pronoun in the accusative case (as the object of tarani). The nominative pronoun was placed in the position of the accusative pronoun. If the "seeing" is cognitive, then aqall (less) is a second object; if it is visual, it is a state (hal) of the object. It is also possible that ana is a separator (fasl), in which case the seeing must be cognitive, because a separator only occurs between a subject and predicate in the present or in origin.

'Isa ibn 'Umar read aqall in the nominative, such that ana is the subject and aqall is its predicate, and the sentence is in the place of the second object—under the first interpretation of "seeing"—or is the state, under the second. Malan wa waladan (in wealth and children) is a specification/distinction (tamyiz) in both readings, along with the possibilities they contain.