His saying, exalted and majestic is He: "Indeed, those who have believed and done righteous deeds will have gardens of Paradise as a lodging." "They will remain in them, desiring not to change from them." "Say, 'If the sea were ink for the words of my Lord, the sea would surely run out before the words of my Lord would run out, even if we brought the like of it as a supplement.'" "Say, 'I am only a man like you, to whom has been revealed that your God is one God. So whoever hopes for the meeting with his Lord, let him do righteous work and not associate anyone in the worship of his Lord.'"

After mentioning the disbelievers and the most wretched in deeds, He followed with mentioning the state of the believers to show the distinction. In this is a motivation for souls to follow the good and upright.

The interpreters have differed regarding "Paradise." Qatadah said: It is the highest part of Paradise and its summit. Abu Hurairah, may Allah be pleased with him, said: It is a mountain from which the rivers of Paradise burst forth. Abu Umamah said: It is the core of Paradise and its middle. Abu Sa'id al-Khudri, may Allah be pleased with him, narrated that rivers of Paradise burst forth from it. Abdullah ibn al-Harith ibn Kab said: It is the gardens of vines and grapes specifically among the fruits. This was also said by Ka'b al-Ahbar, and a group supported this by the saying of Umayyah ibn Abi al-Salt:

"Their abodes at that time were apparent, in which are the gardens and the onions."

And Al-Zajjaj said: It is said that "Paradise" is Syriac, and it is said to be Roman. The term "Paradise" is not heard in the speech of the Arabs except in the verse of Hassan ibn Thabit:

"And indeed, the reward of Allah for every monotheist is gardens from Paradise in which they will be eternal."

It has been narrated that the Prophet, blessings and peace be upon him, said: "When you ask Allah, ask Him for Paradise." A group said: Paradise is the garden in Roman. This is a summary of the saying regarding "Paradise" and the insights of what has been said about it.

And His saying, exalted and majestic is He: "as a lodging" can have the two meanings we presented before. And "the change" means: the transformation. Mujahid said: "transforming," and from it is the saying of the poet:

"For every state, there is a term, then it is given a change."

And it seems to be a plural name, and it seems that one of them is "change." In this, there is consideration. Al-Zajjaj said about a group: It means the means in work.

Qadi Abu Muhammad, may Allah have mercy on him, said: This is weak and forced.

As for His saying, exalted and majestic is He: "Say, 'If the sea were ink..." The verse was narrated that the reason for it was that the Jews said to the Prophet, blessings and peace be upon him: "How do you claim that you are the Prophet of all nations and sent to them, and that you have been given what people need from knowledge, while you are deficient? You were asked about the soul and did not answer in it, and similar to this was said. So the verse was revealed, informing of the vastness of Allah's knowledge, exalted and majestic is He, and that it is infinite, and that stopping at it is not an innovation nor a denial. So He expressed this by likening what they think is abundant, and His saying: "Say, 'If the sea were ink for the words of my Lord.'" And "the words" are the meanings that exist in the self, and they are the knowledge, and the knowledge of Allah, glorified is He, is not limited, while the sea is necessarily limited.

And the majority read: "Tanfad" with the 'taa' from above, and Amr ibn Ubaid read: "Yanfad" with the 'yaa'. And Abdullah ibn Mas'ud and Talhah ibn Masrif read: "Qabla an tuqda kalimatu rabbi."

And His saying: "Midadan" means: an increase. The majority read: "Midadan," and Ibn Abbas, Ibn Mas'ud, Al-A'mash, Mujahid, and Al-A'raj read: "Midadan." The meaning is: if the sea were ink by which the words of Allah, the Exalted, are written, it would run out before it could fulfill them. Likewise, to whatever number you wish; and I am but a human like you, I have not been given except what has been revealed to me and what has been disclosed to me. And Ibn Amer, Hamzah, and Al-Kisai read: "Yanfad" with the 'yaa' from below, while the others read with the 'taa' from above.

And His saying, the Exalted: "Say, indeed I am a human like you." The meaning is: I am but a human whose knowledge ends where I am revealed to. And it is important what is revealed to me, that your God is one God. And their disbelief in the worship of idols is why this section was specified from what was revealed to him. Then he began with the admonition and the clear guidance. And "Yarju" is in its usual form. A group said: "Yarju" means: fears. And the previous saying has been mentioned regarding this, as the intent is: from those who believe in meeting their Lord. And every believer in meeting their Lord, without a doubt, is in a state of fear and hope. If he expressed fear, the meaning would be complete in the context of warning and caution. And if he expressed hope, it would be in the context of encouraging and uplifting the souls towards the grace of Allah, glorified and exalted is He. That is: whoever hopes for the eternal bliss from his Lord, let him do righteous deeds. And the rest of the verse is clear regarding associating partners with Allah, blessed and exalted is He. And Said ibn Jubair said in its interpretation: he does not show off in his deeds. And it has been narrated that a hadith was revealed regarding showing off when the Messenger of Allah, blessings and peace be upon him, was asked about one who strives and is praised by the people. And Muawiyah ibn Abi Sufyan said: this is the last verse revealed from the Qur'an.

The interpretation of Surah Al-Kahf is complete, and all praise is due to Allah, Lord of the worlds.