18 - Al Kahf (The cave)

5 Tafsir(s) related to verse 18.1


Praise — which is the attribution [to a person] of that which is beautiful — is established [as something that], belongs to God [alone], exalted be He. Now, is the intention here to point this out for the purpose of believing in it, or to praise [God] thereby, or both? All are possibilities, the most profitable of which is [to understand] the third [as being the intention behind this statement]; Who has revealed to His servant, Muhammad (s), the Book, the Qur’ān, and has not allowed for it, that is, [He has not allowed that there be] in it, any crookedness, [any] variance or contradiction (the [last] sentence [wa-lam yaj‘al lahu ‘iwajan] is a circumstantial qualifier referring to al-kitāb, ‘the Book’);


Praise be to God [alone], Who has revealed to His servant the Book: God, exalted be He, praises Himself by the tongue of differentiation in consideration of the union insofar as He is described as revealing the Book which incorporates the meaning of the union into the form of the differentiation. Hence He is the Praiser and the Praised at the level of differentiation and that of union. Praise is the manifestation of the divine perfections and the attributes of beauty and majesty upon the Muḥammadan essence considered from the perspective of the ascension after singling him out for Himself by [His] pre-eternal solicitude alluded to in the genitive construction in His saying '[to] His servant' (ʿabdihi). That [singling out] entailed making his [Muḥammad's] entity pre-eternally receptive to nondelimited perfection from His effusion and the depositing of the all-comprehensive Book in him in potentiality, which is the perfect preparedness. The revealing to him of the Book is the exteriorisation of these realities from what lies latent within the union of the [inclusive] unity onto that human locus of manifestation. In reality the two are reflections of each other when considering the descent, the ascension and the sending down [of the revelation] as praise from God, exalted be He, to His Prophet, since the significations that are latent in the unseen of the Unseen, that which has not been revealed to his heart, he is not able to praise God in the way that He ought to be praised and so what God has not praised does not praise God, but His praise praises Him, as he [the Prophet] said, 'I cannot enumerate praise of You in the way that You praise Yourself'. First, He praised Himself at the source of the union, considered from the point of view of differentiation, then reflected that by saying, 'Praise be to God'; and He has not allowed for him, that is, for His servant, any crookedness, that is to say, any deviation or inclination to the other, as He has said [elsewhere]: The eye did not deviate, nor did it go beyond [the bounds] [Q. 53:17]. In other words, he [Muḥammad] did not see the other during his presential vision.

Kashf Al-Asrar

Praise belongs to God who sent down the Book to His servant and placed no crookedness therein.

Praise belongs to God. He praised Himself by Himself since He knew the incapacity of creatures to reach His praise. The majestic Lord, the perfectly powerful, the fount of bounteous bestowal, the one worthy of His own laudation, the one who gives thanks for His own giving-He Himself praises Himself and He Himself lauds Himself, for He Himself recognizes His exaltedness and He Himself knows His tremendousness and all-compellingness. He is exalted through His own majesty, holy through His own perfection, magnificent through His own magnificence. How will water and dust ever reach His description? How can that which was not, then came to be, know His measure? How can the attributes of newly arrived things match His attributes? That which was not, then came to be, is not. How can the recognition of that which is come from that which is not? The Exalted Lord brought the creatures into existence with His bounty and generosity. He clothed them in the garment of creation, nurtured them and preserved them from trials, accepted their obedience with all its shortcoming, and concealed their iniquity and disloyalty in the curtain of bounty. He gave them the success of obedience and adorned their hearts with faith and recogni- tion. Since He knew that the servants were incapable of discharging gratitude for these blessings,

He uncovered His bounty and generosity, made the tongue of gentleness a deputy for the indigent and incapable, and praised Himself. He said "Praise belongs to God." In the road of love it is a stipulation of friendship to act as deputy for friends. He said, "All those blessings that I gave I gave without you and I apportioned without you. Just as I apportioned without you, so also I praised without you. By virtue of friendship I acted as your deputy so as to complete My beautiful doing and beneficence toward you."

Who sent down the Book to His servant. Who is an allusion. Sent down the Book to His servant is an expression. Allusions are the portion of the spirits, and expressions are the portion of the [bodily] semblances. The spirits, on hearing who, were elated and came into revelry. The semblances, on hearing sent down the Book to His servant, began to struggle and took to the road of seeking.

Sayyid Abul Ala Maududi - Tafhim al-Qur'an

That is, "There is nothing intricate or complicated in it that may be beyond anyone's understanding nor is there anything that deviates from the straight path of the Truth and thus cause hesitation in the mind of a truth-loving person."

"Those people" includes the Christians, the Jews and the mushrik Arabs who assigned offspring to Allah.

Tanwîr al-Miqbâs min Tafsîr Ibn ‘Abbâs

And from his own narration on the authority of Ibn 'Abbas that he said regarding the meaning of Allah's words (Praise be to Allah): '(Praise be to Allah) He says: gratitude is Allah's and divinity is His (Who hath revealed the Scripture) who has sent Gabriel with the Qur'an (unto His slave) Muhammad (pbuh) (and hath not placed therein any crookedness) He did not reveal it as different from the Torah, the Gospel or other Scriptures, as far as divine Oneness and the attributes and description of Muhammad (pbuh) are concerned. This verse was revealed about the Jews when they claimed that the Qur'an was different from all previous Scriptures,