'In the name of Allah, the Most Gracious, the Most Merciful'

[Surah Al-Kahf]

Its purpose is to describe the Book as being upright, because it is a deterrent from associating partners with Allah, which is contrary to what has been established in [the evidence] 'Subhan' that there is no guardian besides Him, and no god except Him. It recounts the truth about a people who were favored in their times according to what was reported in 'Subhan' that He favors whom He wills and does what He wills. The most indicative of this purpose is the story of the People of the Cave, for their news conceals what is in it of stories, despite the fact that the reason for their separation from their people was polytheism. Their matter necessitated - after their long sleep - the affirmation of monotheism and the invalidation of polytheism, in the name of Allah, who has no equal and no partner, 'the Most Gracious' who has established His servants upon the clearest paths by the values of the Book, 'the Most Merciful' by favoring those whom He has chosen with correctness.

* *When that was concluded with the command of the Messenger, blessings and peace be upon him, to praise Him for being free from the attributes of deficiency, as He is the most knowledgeable of creation regarding that, this [Surah] began with informing about His right, glorified and exalted is He, to be praised for the attributes of perfection, which include being free from all deficiency. This serves as a reminder of the obligation to praise Him for what He has legislated of religion in this most sound manner by this upright Book, which the ancient scholars have submitted to its majesty, and against which the ancients and the latter have failed to oppose. This is the evidence for what was concluded with that of greatness and perfection, and being free from deficiency and majesty. He said, instructing His servants to praise Him, informing them how to extol Him, and teaching them the differences in expressions according to the different states: 'All praise' means the encompassing of the attributes of perfection 'is for Allah' meaning the One deserving of that by His essence.

And when He informed of His right to that by His essence, He also informed that He deserves it for His attributes and actions. So He, the Exalted, said: 'The One who...' And since the intended meaning is to describe the entirety of the Book with miraculousness without regard to differentiation and gradation, He expressed it with 'sent down' rather than 'revealed', saying: 'He sent down'. He refrained from addressing by saying: 'upon you', as He says: 'So perhaps you will kill yourself', as in that description of servitude and the addition to Him, glorified and exalted is He, from the informing of His honoring him, blessings and peace be upon him and his family, and the indication of the reason for His specification of sending down upon him as has been previously mentioned in [Surah Al-Baqarah]. He said - presenting it to him over what was sent down - because the intended meaning is to indicate the correctness of his message in which Quraysh does not need to ask the Jews or anyone else for its specification with what only he can do - 'upon His servant'. This indicates that he is the one whom He caused to travel by night to the realms of His glory to show him of His signs 'the Book' which encompasses the meanings of the books referred to at the end of the one before it by what has been indicated of greatness, as He gave Moses the Torah commanding justice in rulings, and David the Psalms guiding towards asceticism and benevolence, as has been indicated in 'Subhan'.

And when the gathering does not lack deviation or susceptibility to it except if it is from the Knower of the Unseen, he negated the susceptibility and possibility as an indication that it is from Him so that the deviation may be eliminated. Therefore, He, the Exalted, said: "And did not" meaning while the case is that "He did not make for it" and He did not say: "in it" "any deviation" meaning anything of deviation. Rather, it is straight in all its meanings without any difference at all, guiding to every correctness. This is because deviation - with a kasrah: is the loss of straightness in meanings, and with a fatḥah in entities.