Al-Kahf: (109 - 110) Say, "If the sea were ink..."

Issue 1:

When the Almighty mentioned in this Surah the various proofs and clear signs, and explained the stories of the ancients, He drew attention to the perfection of the Qur'an by saying: {Say, "If the sea were ink for the words of my Lord..."}

• Al-Midad (ink) is the substance used to refill an inkwell, or the oil used to fuel a lamp.
• The meaning is: If the words of God's knowledge and wisdom were to be written, and the sea served as the ink for them...
• The sea here refers to the genus (all seas). Even if the seas were used as ink, they would run out before the Words were exhausted.
• The argument is that seas, no matter how vast and great they are assumed to be, are finite. God's knowledge is infinite. The finite can never suffice for the infinite.
• Recitation Variant: Hamzah and Al-Kisā’ī recited yanfad (يَنْفَد) with a Yā’ because the verb precedes the plural subject (words). The rest recited tanfad (تَنْفَد) with a Tā’ because kalimāt (words) is a feminine plural.
• Narration: It is reported that Huayy ibn Akhtab said: "In your Book, you read: {And whoever is given wisdom, he has certainly been given much good} (Al-Baqarah: 269), and then you read: {And you have not been given of knowledge except a little} (Al-Isrā’: 85)." Then this verse was revealed, meaning that the "much good" is but a drop from the sea of God's Words.

Issue 2:

Opponents used this verse to challenge our position that the speech of the Almighty is one (unified). They argued that this verse explicitly affirms the existence of God's Words, whereas our scholars interpret "Words" as the dependencies/relations of God's eternal knowledge.

• Al-Jubbā’ī argued: The phrase {before the words of my Lord were exhausted} indicates that God's Words can be exhausted in totality. What is proven to be non-existent (exhaustible) cannot be eternal (pre-existent).
• Al-Jubbā’ī further argued: The phrase {even if We brought the like of it as ink} indicates that God is capable of bringing forth the like of His speech. What is brought forth as a likeness must be created (muḥdath), and that which is a likeness of the original must also be created.
• Our Scholars' Reply: What is meant here are the words (utterances/expressions) that indicate the relations of that eternal attribute (Knowledge/Speech).

After demonstrating the perfection of God's Speech, the Almighty commanded the Prophet Muhammad (peace be upon him) to adopt a manner of humility, saying: {Say, "I am only a human being like you, to whom it is revealed..."}

• This means: There is no distinction between me and you in any attribute, except that God has revealed to me that there is no god but Allah, the One, the Unique, the Self-Sufficient.
• This verse indicates two objectives:
  1. The particle {إنما} (Innamā) implies restriction/exclusivity, as in {Your God is only one God} (Al-Kahf: 111).
  2. The oneness of the Deity ({إلها واحدا}) can be established through transmitted (scriptural) proofs. We have already established these two objectives in other Surahs with strong arguments.

Then He said: {So whoever would hope for the meeting with his Lord...}

• Rajā’ (hope) is the expectation of benefits reaching him, while khawf (fear) is the expectation of harms reaching him.
• Our scholars interpret the "meeting with the Lord" as seeing Him. The Mu'tazilites interpret it as meeting His reward. This debate has already been covered.
• It is remarkable that the Almighty mentioned in the conclusion of this Surah what indicates the attainment of the vision of God in three verses:
  1. {Those are the ones who disbelieve in the signs of their Lord and His meeting} (Al-Kahf: 105).
  2. {Abiding therein forever} (This part is slightly misquoted in the source text, but the context refers to the reward/dwelling). The source text actually quotes the preceding verse: {Those will have gardens of perpetual residence} (Al-Kahf: 107).
  3. {So whoever would hope for the meeting with his Lord...} (Al-Kahf: 110).
• There can be no clearer proof than this.

Then He said: {then let him do righteous work}

• Meaning: Whoever hopes for the meeting with God should occupy himself with righteous deeds.
• Since righteous deeds can be done for God or for ostentation (riyā’) and showing off, two conditions are imposed:
  1. It must be done for God (lillāh).
  2. It must be free from all aspects of polytheism (shirk). Hence the statement: {and not associate in the worship of his Lord anyone}.

• Narration: It is said that this verse was revealed concerning Jundub ibn Zuhayr, who said to the Messenger of Allah (PBUH): "I perform deeds for Allah, and when someone sees them, I feel pleased." The Prophet (PBUH) replied: "Allah does not accept what is shared (with others)."
• It is also narrated that he was told: "You have two rewards: the reward for secrecy and the reward for openness."
  • The first narration is understood to apply when the intention behind the deed is ostentation and showing off.
  • The second narration is understood to apply when the intention is to be emulated (as a good example).
• The first station is the station of beginners, and the second station is the station of the perfected ones.

Praise be to Allah, Lord of the Worlds, and peace and blessings be upon our Master Muhammad, his family, and all his companions.