Tafsir of Al-Kahf 18:84

His saying—Exalted is He—"Indeed, We established him in the earth" is a commencement of the recitation of the promised narrative, in accordance with what was foretold.

"Establishment" (tamkin) here signifies empowerment and the preparing of causes. It is said, "I empowered him" (makkantuhu) and "I empowered for him" (makkantu lahu), similar to "I advised him" (nasahtuhu) and "I advised for him" (nasahtu lahu), or "I thanked him" (shakartuhu) and "I thanked for him" (shakartu lahu). A distinction is drawn between them: the meaning of the first is "I made him capable," and the meaning of the second is "I provided him with capability and power." Due to their coexistence in existence and their proximity in meaning, each of the two is used in the place of the other. This remains true if the root is taken from "place" (makan), assuming its mīm is original. The meaning is: "We granted him authority and the power to dispose of matters on earth" regarding governance, opinion, a multitude of soldiers, majesty, and dignity.

It has been said: His establishment in the earth refers to the fact that the clouds were subjugated to him, the means were extended for him, and light was spread for him such that night and day were equal to him. There is a report regarding this, but I do not consider it authentic.

It has also been said: His establishment refers to prophethood and the performance of miracles. Abu al-Shaykh recorded the opinion of his prophethood in al-'Azamah from Abu al-Warqa' from Ali—may Allah ennoble his countenance. Muqatil held this view, and al-Dahhak agreed with him.

This is contradicted by what Ibn 'Abd al-Hakam recorded in Futuh Misr, as well as Ibn al-Mundhir, Ibn Abi Hatim, Ibn al-Anbari in al-Masahif, Ibn Abi 'Asim in al-Sunnah, and Ibn Mardawayh, through the path of Abu al-Fadl, that Ibn al-Kawwa' asked Ali—may Allah ennoble his countenance—about Dhu al-Qarnayn: "Was he a prophet or a king?" He replied: "He was neither a prophet nor a king, but he was a righteous servant who loved Allah, so Allah loved him; and he was sincere to Allah, so Allah was sincere to him."

Ibn Abi Hatim recorded from Ibn Zayd that he said: "Dhu al-Qarnayn reached the two barriers and was a warner, and I have not heard anything sound indicating he was a prophet." The majority hold the view that he was not a prophet, though some suspended judgment due to that which was recorded by 'Abd al-Razzaq, Ibn al-Mundhir, Ibn Abi Hatim, Ibn Mardawayh, and al-Hakim—who authenticated it—from Abu Hurayrah, who said: The Messenger of Allah (peace be upon him) said: "I do not know whether Tubba' was a cursed man or not, and I do not know whether Dhu al-Qarnayn was a prophet or not, and I do not know whether the hudud (prescribed punishments) are an expiation for their people or not."

You know that this negation was not to be permanent for the Messenger of Allah (peace be upon him); it is possible he came to know later, upon him be peace, that he was not a prophet, as indicated by what was narrated from Ali—may Allah ennoble his countenance—for he would not have said that except upon having heard it. A testimony to this is what Ibn Mardawayh recorded from Salim ibn Abi al-Ja'd, who said: Ali—may Allah ennoble his countenance—was asked about Dhu al-Qarnayn: "Is he a prophet?" He said: "I heard your Prophet (peace be upon him) saying: 'He is a servant who was sincere to Allah, so He was sincere to him.'"

"And We gave him from everything"—that he desired of the vital affairs of his kingdom and his objectives connected to his authority—"a way" (sababan), meaning a path leading to it. This is anything through which one reaches an intended goal, whether it be knowledge, power, or tools—not knowledge alone, even if some reports are limited to it. The "from" (min) is explanatory (bayaniyyah), and the clarified object is "a way." In the phrase, there is a hidden genitive construction (mudaf), meaning: "from [various] ways, not just one way." The claim of "two ways" is baseless. It is permitted that it be causal (ta'liliyyah), requiring no estimation; some have favored this, so contemplate it.

Some of those who argue for his prophethood have used this verse as evidence, but it is nothing, as is obvious.