Al-Kahf (The Cave): Verses 1-3

Issues in the Verse:

We have previously discussed the deeper meaning of our statement: "Praise be to Allah."

Here, I wish to point out that whenever Tasbīh (Glorification/Exaltation) is mentioned, it precedes Taḥmīd (Praise). Observe that it is said: $\text{{Subḥāna Allāh * wa-l-ḥamdu lillāh}} (Glory be to Allah, and praise be to Allah).

Knowing this, we note that when Allah informed us of the Night Journey (Isrā'), He mentioned Tasbīh: \text{{Subḥāna alladhī asrā bi-ʿabdihi laylan}} (Exalted is He who took His Servant by night). However, when He mentioned the revelation of the Book to Muhammad (PBUH), He mentioned Taḥmīd: \text{{Al-ḥamdu lillāhi alladhī anzala ʿalā ʿabdihi l-kitāb}} (Praise be to Allah, who has sent down the Book to His Servant).

There are several benefits (Fawā'id) in this distinction:

First Benefit: Tasbīh comes first because it signifies declaring Allah free from what is unsuitable for Him, indicating His inherent perfection (perfection in His Essence). Taḥmīd, conversely, signifies that He is the one who perfects others (perfection for others). Inherent perfection must precede perfection bestowed upon others. Thus, the mention begins with Subḥān Allāh followed by Al-ḥamdu lillāh, signaling that the station of Tasbīh is the beginning, and the station of Taḥmīd is the end.

When we apply this: Tasbīh is mentioned regarding the Isrā', and Taḥmīd regarding the revelation of the Book. This suggests that the Isrā' represents the initial degree of his perfection, while the revelation of the Book represents the ultimate degree of his perfection.

In reality, the Isrā' and Ascension (Miʿrāj) imply the attainment of perfection for the Prophet (PBUH). The revelation of the Book implies that he becomes the means of perfection for human souls, elevating them from the lowest state of animalistic nature to the highest ranks of angelic status. The latter is undoubtedly more complete.

This also indicates that the highest station for a servant is to become knowledgeable in himself and a teacher to others. This is supported by the narration where the Prophet (PBUH) said: "Whoever learns and teaches, he is called great in the heavens."

Second Benefit: The Isrā' signifies raising his essence from below to above. The revelation of the Book signifies the descent of the light of revelation from above to below. The latter is undoubtedly more complete.

Third Benefit: The benefits of the Isrā' were confined to him, as seen in the verse: \text{{li-nuriya-hu min āyātinā}} (that We might show him some of Our signs). The benefits of the Book's revelation extend to others, as seen in: \text{{li-yunthira baʾsan shadīdan min ladunhi wa-yubashshira l-mu'minīn}} (to warn of a severe punishment from Him and to give good tidings to the believers). Benefits that extend to others are superior to those confined to oneself.

The Mušabbihah (those who attribute physical direction to God) used the term Isrā' (ascent/journey) in the preceding Sura and the term Inzāl (sending down) in this Sura as evidence that Allah is exclusively in the upward direction. The refutation of this point has been fully covered in Sura Al-A'rāf concerning the verse \text{{Thumma istawā ʿalā l-ʿarsh}} (Then He established Himself above the Throne).

The revelation of the Book is a blessing for him (the Prophet PBUH) and a blessing for us.

As a blessing for him: Allah, through this noble Book, revealed to him the secrets of the sciences of Tawḥīd (Oneness of God) and Tanzīh (Transcendence), the attributes of Majesty and Honor, the secrets of the states of angels and prophets, the decrees of destiny (Qaḍā' and Qadar), the connection between the lower and upper worlds, the connection between the afterlife and this world, how decree descends from the unseen realm, and the link between the corporeal and spiritual worlds. It transforms the soul into a mirror reflecting the realm of sovereignty (Malakūt) where the holiness of divinity (Lāhūt) is unveiled. This is undoubtedly one of the greatest blessings.

As a blessing for us: The Book encompasses religious obligations (Takālīf), rulings, promises, warnings, reward, and punishment. In short, it is a perfect Book of the highest degree. Everyone benefits from it according to their capacity and understanding. Since this is the case, the Messenger and his entire Ummah are obligated to praise Allah for it. Allah taught them how to offer this praise by saying: \text{{Al-ḥamdu lillāhi alladhī anzala ʿalā ʿabdihi l-kitāb}} (Praise be to Allah, who has sent down the Book to His Servant).

Then, Allah described the Book with two attributes: \text{{wa-lam yajʿal lahu ʿiwajan * qayyiman}} (and has not made therein any crookedness, [but] has made it straight). This involves several discussions:

First Discussion: We established that a thing must first be complete in itself, and then be a means of completing others. It must be perfect in itself, and then surpass perfection by overflowing with the perfection of others.

In the statement \text{{wa-lam yajʿal lahu ʿiwajan}} (and has not made therein any crookedness), there is an indication of its inherent perfection (completeness in itself). The statement \text{{qayyiman}} (straight/upright) indicates that it is a means of completing others, as Qayyim means that which upholds the interests of others.

This is analogous to the description of the Book in the beginning of Sura Al-Baqarah: \text{{dhālika l-kitābu lā rayba fīhi hudan lil-muttaqīn}} (That is the Book about which there is no doubt, a guidance for those conscious of Allah). \text{{lā rayba fīhi}} indicates its inherent soundness and lack of deficiency, such that a rational person should not doubt it. \text{{hudan lil-muttaqīn}} indicates that it is the means for the guidance and perfection of creation. Thus, \text{{wa-lam yajʿal lahu ʿiwajan}} corresponds to \text{{lā rayba fīhi}}, and \text{{qayyiman}} corresponds to \text{{hudan lil-muttaqīn}}. These are subtle secrets.

Second Discussion: Linguists state that crookedness (ʿIwaj) in meanings is like crookedness in physical objects. This has several interpretations:

1. Negation of Contradiction: Negating internal contradiction, as Allah says: \text{{wa-law kāna min ʿindi ghayri Allāhi la-wajadū fīhi ikhtilāfan kathīran}} (And if it had been from other than Allah, they would have found within it much contradiction).
2. Truthfulness in Content: Everything Allah mentioned regarding Tawḥīd, Prophethood, rulings, and obligations is true and veracious, with absolutely no flaw.
3. The Path to the Hereafter: Man emerges from the unseen realm heading toward the Hereafter and the presence of Allah's Majesty. This world is like an inn established on the path to the Day of Resurrection. When the traveler stops, he attends to the necessary matters for this journey, then departs toward the Hereafter. Everything in the world that calls to the Hereafter, from the corporeal to the spiritual, from creation to the Truth, and from sensual desires to illumination by eternal lights, proves that the Book is free from crookedness, deviation, and falsehood. Hence, Allah said: \text{{wa-lam yajʿal lahu ʿiwajan}}.

Regarding the second attribute, \text{{qayyiman}}: Ibn Abbas interpreted it as "straight." I find this problematic because negating crookedness implies the presence of straightness, making the interpretation of Qayyim as "straight" redundant. The truth is what we mentioned: Qayyim means it is the means for guiding creation, acting like a guardian (Qayyim) for children. Human souls are like children, and the Qur'an is like the compassionate guardian attending to their interests.

Third Discussion: Al-Wāḥidī and all linguists and exegetes state that this verse involves transposition (Taqdīm and Ta'khīr), meaning the intended order was: "He sent down the Book to His Servant straight (Qayyiman) and did not make therein any crookedness (ʿIwajan)."

I argue against this transposition. We have shown that \text{{wa-lam yajʿal lahu ʿiwajan}} indicates inherent perfection (perfection in itself), which naturally precedes being a means of completing others (\text{{qayyiman}}). Therefore, the arrangement stated by Allah—\text{{wa-lam yajʿal lahu ʿiwajan * qayyiman}}—is the correct one, proven by rational argument. The proposed transposition is flawed and rejected by reason.

Fourth Discussion: Grammarians differed on the accusative case (Naṣb) of \text{{qayyiman}}, offering several views:

1. The View of Al-Kashshāf: It cannot be a circumstantial adverb (Ḥāl) modifying the Book because \text{{wa-lam yajʿal lahu ʿiwajan}} is coordinated (Maʿṭūf) with anzala (sent down), placing it within the scope of the relative clause (Ṣilah). Making it a Ḥāl of the Book would separate the Ḥāl from its subject by part of the Ṣilah, which is impermissible. Therefore, it must be accusative based on an implied verb: "He did not make it crooked, and He made it straight (Qayyiman)."
2. The View of Al-Aṣfahānī: \text{{wa-lam yajʿal lahu ʿiwajan}} is one Ḥāl, and \text{{qayyiman}} is another sequential Ḥāl. The implied meaning is: "He sent down the Book to His Servant, not made crooked, straight."
3. The View of the Author of Ḥall al-ʿUqd: \text{{qayyiman}} can be a substitute (Badal) for \text{{wa-lam yajʿal lahu ʿiwajan}}, since "He did not make it crooked" means "He made it straight." Thus, it is like saying: "He sent down the Book to His Servant and made it straight (Qayyiman)."
4. The Fourth View: It is a Ḥāl describing the pronoun in \text{{wa-lam yajʿal lahu ʿiwajan}}, meaning: "while it is upholding the interests of the servants and the rulings of religion."

After mentioning that the Book was sent down with these attributes, Allah followed it by explaining the purpose of its revelation: \text{{li-yunthira baʾsan shadīdan min ladunhi}} (to warn of a severe punishment from Him). The verb Yunthir (to warn) takes two objects, like \text{{Inna an-dharnākum ʿadhāban qarīban}} (Indeed, We have warned you of a near punishment). Here, only one object is mentioned explicitly, the intended structure being: "to warn the disbelievers of a severe punishment." This is paralleled by the statement regarding the believers: \text{{wa-yubashshira l-mu'minīn}} (and to give good tidings to the believers).

The word Ba's (punishment/force) is derived from \text{{ʿadhābin ba'īs}} (a grievous punishment).

The phrase \text{{min ladunhi}} means originating from Him. Al-Zajjāj noted that there are variations of ladun (e.g., laday, ladā), all meaning the same, but ladun does not carry the same sense of immediate presence as ʿindī (with me).

Then Allah says: \text{{wa-yubashshira l-mu'minīn alladhīna yaʿmalūna ṣ-ṣāliḥāti anna lahum ajran ḥasanan}} (and to give good tidings to the believers who do righteous deeds that they will have a good reward).

The purpose of sending messengers is to warn the sinners and give glad tidings to the obedient. Since averting harm is more important to rational people than conveying benefit, the warning (Inthār) is mentioned before the glad tidings (Tabshīr) verbally. Al-Kashshāf mentioned that yubashshira is read in both light and heavy forms.

The phrase \text{{mākithīna fīhi abadan}} (abiding therein forever) is a Ḥāl describing the believers, related to the statement \text{{anna lahum ajran ḥasanan}}.

The Judge's (Al-Qāḍī's) Inferences: This verse indicates the correctness of our position on two matters:

First: The Qur'an is Created (Makhluq):

1. Allah described it as being sent down (Inzāl), which is a characteristic of created things, as the Eternal (Qadīm) cannot undergo change.
2. It is described as a Book (Kitāb), which is a compilation (Jamʿ) of letters and words. Anything composed and structured is created (Muḥdath).
3. Allah attributes praise to Himself for sending the Book, and praise is due only for a created blessing (Niʿmah Muḥdathah).
4. The Book is described as not crooked and as straight. The Eternal cannot be described by such attributes. Thus, it is proven to be created.

Second: The Creation of Deeds (Khalq al-Aʿmāl):

1. The command to praise implies that the servant must have action. If the servant had no action, the Book would be useless, as benefiting from it requires acting upon its commands and abstaining from its prohibitions. This is only possible if the servant has independent agency. If he were not independent, the crookedness of the Book would have no effect on the crookedness of his deed, nor would its straightness affect the rectitude of his deed. Only if the servant is capable and choosing does the Book's straightness or crookedness affect his action.
2. If Allah created some of the Book to cause some people to disbelieve and the rest to believe, how can the Book be described as straight (Qayyim) with no crookedness? If it contained crookedness, it would only increase that.
3. The statement \text{{li-yunthira}} (to warn) indicates that Allah intended for the Prophet (PBUH) to warn everyone and give glad tidings to everyone. If Allah were the creator of both disbelief and faith, warning and glad tidings would lose their meaning, as faith would occur whether He willed it or not, and disbelief would occur whether He willed it or not. The warning and glad tidings would then be like warning someone about being tall or short, or black or white—things over which he has no control.
4. The description of believers as those who "do righteous deeds" (yaʿmalūna ṣ-ṣāliḥāt): If what occurs is created by Allah, they have no deed at all.
5. Obligating a good reward (Ajr Ḥasan) for what they did: If Allah creates that action in them, there is no obligation or deservingness.

The statement \text{{li-yunthira}}$ (to warn) indicates that Allah performs His actions for sound purposes (Aghrāḍ Ṣaḥīḥah). This refutes the view of those who claim His actions are not motivated by purpose. These concepts have been repeated throughout this Book, so there is no need for repetition here.

Verses 4-7 (Continuation of Context)

(Note: The provided excerpt ends with the beginning of verse 7, but the translation includes the full context of the verses mentioned in the source structure for completeness based on the flow of the Tafsir.)