The treasures of Surat Al-Kahf: the cave (episode 18: Conclusion; VS109-110)

• Episode 18: Conclusion; VS109-110

So here we are at the end of this sura: its conclusionwhich corresponds to the last two verses: VS109-110.

Here is an extract from our Literal exegesis of the Koran(1) As for this chapter II. The text of this passage is given according to our Literal translation of the Koran⁽²⁾published in 2024:

Conclusion

109. Say : If the ocean was of ink for the decrees of my Lord, the ocean would get away before the decrees of my Lord dried up! – And this even if we will support the equivalent.
110. Say : I am only a human being like you, it is made to me revelation that your God is a God one. Thus, who aspires to meet his Lord therefore makes an integrated work and that in the worship of his Lord he does not associate any other, in no way.

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– ” Say: If the ocean was of ink for the decrees of my Lord, the ocean would get away before the decrees of my Lord pruning! -And even if we would bring the equivalent to support. (110) Say: I am only a human being like you, it is made to me revelation that your God is a God one. Thus, who aspires to meet his Lord does therefore work and that in the worship of his Lord he does not associate any other, in no way.“, VS109-110.

These last two verses constitute manifestly the conclusion of sura 18. Depending on the structural rules governing the composition of the Koranic suras, the conclusive verses put into perspective the theme which is developed therein by the Surah, in this case for Sura 18: Appearances and realities. We note that the two verses begin with a ” say/qul »Whose stated subject is addressed in first intention to Mecquois polytheist idolaters since this sura was first intended for them; We explained it to VS1-3 by constituting the introduction.

– The word of the end is therefore both linked to the theme and its theological scope: monotheism versus idolatry, V110. It follows that the V109 must be understood according to the theme: Appearances and realities and that he takes up the meaning of theV1. We can thus immediately dismiss certain senses of the plural kalimhastnamely: words,, commentwho would then have simply referred to what has just been told in Sura. In this case, we should read: ” If the sea was an ink (to write) the words of my Lord, certainly the sea would be exhausted before the words of my Lord are exhausted … », Standard translation in its blind compliance in standardized exegesis.or, if that was the case, God would therefore define himself as a tireless and inexhaustible logorrheic storytelling! The term kalimhast is one of the plurals of kalima having for meaning: word,, speech,, poem,, comment. Thus, in S2.V37 the plural kalimhast means wordsthese are the words addressed by God to Adam. In S2.V124; S6.V115; S10.V64; S66.V12, Le Pluriel kalimhast means commenti.e. The intention of what is said by God. In S6.V34; S7.V158; S8.V7; S10.V82; S18.27; S42.V24, the plural kalimhast worth decrees. This meaning is brought by the Koran and it designates the interventions of God in our reality which fall under qadari.e. The manifestation of the omnipotence of God intervening in the order of his creation when he wants and as he wants. This irruption of the will of God in our reality is to be distinguished from the manifestation of his omnipotence by which he has created the worlds which is expressed by the concept of Al – qaḍhas‘Or predeterminationand the plural kalimhastis worth in this case fordecrees ; See :: Destiny and free will according to the Koran and in Islam. This is its translation in our V109 as well as in S31.V27 of the same scope: ” Now, would all the trees of the earth be calames and the ocean of most growing in the ink of seven seas that the decrees of God would not be drunk; God, of course, is all-powerful, infinitely wise.»»

– In fact, if we return to the global context of our Surah 18 and to the thematic resumption brought in this conclusion, we see about the various stories whose original facts are recalled here before their interpretation by men over time as several decrees were implemented by God. Also, we must understand that the evocation of ” Decrees of my Lord ” At V109 The aim of indicating to the Arab idolatrous spirit that if God is capable of having predetermined the world to be lived, i.e. The parameters and constants that generated it, then a fortiori God can intervene. It is these divine interventions that were also qualified orders/kalimhast. By decree you must hear all enforceable decision taken by God as a supreme authority of and in his creation. This divine resolution is therefore irrevocable and irreversible. This is the “coma” of “ Caverne companions “, From their awakening at the time when they are discovered by their persecutors, because they are unmasked and then probably put to death, all this proceeds from divine interventions in our reality, decrees of the qadar. Likewise, in the case of the parable of ” two men “And” two gardens From one of them, it is made to the fact that at any time of the decrees of God can destroy their luxuriance. As for ” Cities “, Their destruction could have been neutralized by a decree of God. Similarly, the three incongruous acts committed by the angel before the eyes of ” Moses “Are dependent on decrees of God, the angel being in this case the divine speaker. Finally, the three behaviors of ” Moses/DHūL – L – Qarnayn “Indicate that having acquired by the previous initiation the fair understanding of reality, i.e.. non-interpretative, this allows him to grasp with acuity and veracity the “ primary meaning/ta’wīL »Interventions by God promulgated in our world by his decrees.

– That said, the V109 therefore brings a dimension higher to the question of appearances whose interpretation takes away from the understanding of their reality: the decrees/kalimāof God in our reality are potentially incalculable, because ” The ocean would go away before the decrees of my lord dried up». The omnipotence of God is expressed as a primary principle by the qaḍhas‘/predetermination factors that generated creation and continuing to maintain its existence, this aspect of its omnipotence therefore reflects its Transcendence absolute.Ably against, when his omnipotence results in his interventions in creation, his decrees/kalimātwhich relating to qadar materialize its Immanence which is infinite, because of divine essence. Although man in the creation of God benefits from free will and directs his life, so he has constantly taking into account the external parameters arising from the Qaḍā‘the ” decrees/kalimāt“, But he can also fully hope for qadar of God, the decrees/Kalimhast »Divines. This has two consequences: to be able to enter the best ” the first meaning/ta’whe “, V78events by learning not to interpret them unduly, because this is only conjectures. The second point is indicated by the V110 : the transcendent omnipotence of God and his infinite immanence remind those who know how to grasp the reality behind the appearances that there is only one God. It is on him alone that the believer can always take support without ever despairing of his immanent support, which in the first intention is recalled here to the idolaters: ” Say: I am only a human being like you, it is made to me revelation that your God is a God a“, V110.

– This conclusive reminder is also linked to theVS2-3 of the introduction where it is said of the recognition of the revealing God ” the text/The Koran “, V1that in continuity of absolute and immanent benevolence of God the true and sincere believer is that “ who aspires to meet his lord therefore works.“, V110. In favor of this commitment to the image of God’s commitment it is made ” Good announcement to believers who work in good: they may be present, forever resting “, VS2-3.

– we will add that it therefore appears completely out of topic to suppose, interpret, the V109 as being the index of the infinity of the senses of the Koran on which its pseudo-laudators marvel. In reality, this is only the will of interpreters, the ancients and the Moderns, who against Coran advocate permanent interpretation, if it is not infinite, instead of the search for the ” primary meaning/ta’wīL », Limited and finished meaning. In this, they are faithful to their voluntary mesinterpretation of S3.V7, it is therefore not the search for the reality of the revealed text that interests them, but the pursuit of the appearances they produce themselves and, in the matter, the interpretative imagination of men is indeed infinite. On this capital subject from an exegetical point of view, see: Of the infinite interpretation of the Koran.

*****

Dr Al Ajamî

(1) For our Literal exegesis of the Korancf. https://www.alajami.fr/ouvrages/

(2) For our Literal translation of the Korancf. https://www.alajami.fr/produced/le-coran-le-message-a-lorigine/