Tafsir of Ash-Shura 42:3

"Likewise does He reveal to you, and to those before you, Allah, the Exalted in Might, the Wise."

This is an initiated statement introduced to establish that the content of this Surah is in agreement with what is contained within the folds of the Books revealed to all previous Messengers regarding the call to monotheism and guidance to the Truth, or that this revelation follows the mention of its name and the alerting to the majesty of its status.

Regarding the "Like" (Kaf) in "Likewise" (Kadhālika):

1. On the first interpretation, it is the object of "reveals" (yūḥā), meaning: "He reveals like that which is in this Surah of meanings."
2. On the second interpretation, it is an adjective for an emphasized verbal noun (an absolute object), meaning: "He reveals a revelation like its revelation to you and to the Messengers," that is, by way of an angel.

In both aspects, it is a noun, as is the school of al-Akhfash. If you wish, consider it a particle, and consider the prepositional phrase as the object or as attached to an implied word that functions as an adjective. The statement of the second scholar in at-Talwīḥ—that the particle Kaf of Allah cannot initiate a sentence and that a subject must be estimated in all cases where a verb occurs at the beginning—is a statement that is not accepted; they have debated it until it was said: "No basis for it has appeared."

Abu al-Baqā’ permitted that "Likewise" be the subject and "reveals" be the predicate, with the returning pronoun being omitted; that is, "Like that, He reveals it to you, etc." The omission of such is common in eloquent speech. Indeed, this view is contrary to the apparent meaning. The indication (al-ishārah), as we have pointed out, is to what is in the Surah or to its revelation. The distance indicated by the demonstrative pronoun signifies the lofty rank of that which is referred to in merit. The use of the imperfect tense for the narration of a past state is to indicate its continuity in past times, and that the revelation of the like of it is His habit—the Exalted and Majestic. It is said: It is by way of predominance (taghlīb), for the revelation to those who have passed and to him—peace and blessings be upon him—is partly past and partly future. It is also permitted that it be taken on its literal meaning, with an implied operator to which "to those" is attached, i.e., "and He revealed to those," but this is as you see. In making the content of the Surah or its revelation the thing being compared, there is an aggrandizement that is not hidden.

Mujahid, Ibn Kathir, Ayyash, and Mahbub (both from Abu Amr) read it as yūḥā (passive voice), on the basis that "Likewise" is the subject and "reveals" is its predicate attributed to its pronoun, or that it is a verbal noun and "reveals" is attributed to "to you."

As for "Allah," it is in the nominative case according to al-Sakkaki, functioning as the agent of "reveals," occurring as an answer to the question "Who is the Revealer?" similar to how they established it in His saying—the Exalted—: "In them are men who exalt Him within them in the morning and the evening" on the reading of "exalt" (yusabbaḥu) in the passive voice. And His saying: "At your service, a frantic one increases due to a dispute, and one who stumbles upon that which the cast-off things cause to fall."

Al-Zamakhshari said: That which elevates it is what is indicated by "He reveals," as if someone said: "Who is the Revealer?" and it was said: "Allah." The estimation of "Likewise is for you" according to the author of al-Kashshaf is to indicate that the revelation is established and known, and the purpose of the news is to confirm that He is characterized as being of His nature to reveal, not to prove that He is the Revealer. He did not approve of the statement that there is no difference between this and His saying—the Exalted—: "In them are men who exalt Him..." Rather, he necessitated a difference because the imperfect verb here, in its apparent form, was not brought to signify continuity. They have a discourse regarding this.

"The Exalted in Might, the Wise" are two attributes of Him—the Exalted. Abu Hayyan permitted the Glorious Name to be a subject and what follows it to be its predicate. It is also said: "Allah, the Exalted in Might, the Wise" until the end of the Surah stands in the place of the agent of "reveals," meaning: "these words."

Abu Haywah and al-A'mash from Abu Bakr and Aban read "We reveal" (nūḥī) with the Nun of majesty, so "Allah" is a subject and what follows it is a predicate, or "The Exalted in Might, the Wise" are two attributes. And His saying—the Exalted—: "..."