سُوْرَةُ الْكَهْفِ
Surah Al-Kahf (18) — Ayah 22
سَيَقُولُونَ ثَلَـٰثَةٌ رَّابِعُهُمْ كَلْبُهُمْ وَيَقُولُونَ خَمْسَةٌ سَادِسُهُمْ كَلْبُهُمْ رَجْمًۢا بِٱلْغَيْبِ ۖ وَيَقُولُونَ سَبْعَةٌ وَثَامِنُهُمْ كَلْبُهُمْ ۚ قُل رَّبِّىٓ أَعْلَمُ بِعِدَّتِهِم مَّا يَعْلَمُهُمْ إِلَّا قَلِيلٌ ۗ فَلَا تُمَارِ فِيهِمْ إِلَّا مِرَآءً ظَـٰهِرًا وَلَا تَسْتَفْتِ فِيهِم مِّنْهُمْ أَحَدًا ﴿22﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
(Some) say they were three, the dog being the fourth among them; and (others) say they were five, the dog being the sixth, - guessing at the unseen; (yet others) say they were seven, and the dog being the eighth. Say (O Muhammad صلى الله عليه وسلم): "My Lord knows best their number; none knows them but a few." So debate not (about their number) except with the clear proof (which We have revealed to you). And consult not any of them (people of the Scripture - Jews and Christians) about (the affair of) the people of the Cave.
Word by Word — Arabic, Transliteration & Meaning
سَيَقُولُونَ
sayaqūlūna
They say
ثَلَـٰثَةٌۭ
thalāthatun
(they were) three
رَّابِعُهُمْ
rābiʿuhum
the forth of them
كَلْبُهُمْ
kalbuhum
their dog
وَيَقُولُونَ
wayaqūlūna
and they say
خَمْسَةٌۭ
khamsatun
(they were) five
سَادِسُهُمْ
sādisuhum
the sixth of them
كَلْبُهُمْ
kalbuhum
their dog
رَجْمًۢا
rajman
guessing
بِٱلْغَيْبِ ۖ
bil-ghaybi
about the unseen
وَيَقُولُونَ
wayaqūlūna
and they say
سَبْعَةٌۭ
sabʿatun
(they were) seven
وَثَامِنُهُمْ
wathāminuhum
and the eight of them
كَلْبُهُمْ ۚ
kalbuhum
their dog
قُل
qul
Say
رَّبِّىٓ
rabbī
My Lord
أَعْلَمُ
aʿlamu
knows best
بِعِدَّتِهِم
biʿiddatihim
their number
مَّا
mā
None
يَعْلَمُهُمْ
yaʿlamuhum
knows them
إِلَّا
illā
except
قَلِيلٌۭ ۗ
qalīlun
a few
فَلَا
falā
So (do) not
تُمَارِ
tumāri
argue
فِيهِمْ
fīhim
about them
إِلَّا
illā
except
مِرَآءًۭ
mirāan
(with) an argument
ظَـٰهِرًۭا
ẓāhiran
obvious
وَلَا
walā
and (do) not
تَسْتَفْتِ
tastafti
inquire
فِيهِم
fīhim
about them
مِّنْهُمْ
min'hum
among them
أَحَدًۭا
aḥadan
(from) anyone
Tafsir al-Quran al-Karim — Hafiz Abdus Salam Bin Muhammad Bhutvi
Tafsir al-Quran al-Karim is a 4-volume Quran commentary by Hafiz Abdus Salam bin Muhammad Bhutvi, a renowned Salafi (Ahl al-Hadith) scholar and Sheikh ul-Hadith from Pakistan. Based on over 45 years of teaching and research, this tafsir follows the methodology of Tafsir bil-Ma'thur — interpreting the Quran through authentic Hadith, statements of the Companions, and the understanding of the early generations (Salaf). It is distinguished by its complete avoidance of Israeliyyat (Judeo-Christian narratives) and unverified reports. The tafsir is originally written in Urdu, translated to English by tohed.com.
(Ayah 22) ➊ {سَيَقُوْلُوْنَ ثَلٰثَةٌ رَّابِعُهُمْ كَلْبُهُمْ … :} From this it is understood that at the time of the Quran’s revelation, there were all sorts of stories about the People of the Cave among the People of the Book and, through them, among the polytheists of Arabia, but no one had authentic information.
➋ There is no authentic marfu’ narration regarding the names of the People of the Cave. The specification of the names is probably derived from the Israelite historical books, and there is much disagreement even in the pronunciation of these names; no statement can be relied upon. (Fath al-Bari) Then some people mention the special qualities and benefits of these names and write them for various illnesses, which is in no way authentic. In fact, if they are written with the vocative particle “ya,” or if one believes that these names have the power to benefit or protect from harm, this is clear shirk. It is strange that some fabricated narrations have also been attributed to Ibn Abbas and other Companions (may Allah be pleased with them), but none of these narrations are established from Ibn Abbas (may Allah be pleased with them both) or the righteous predecessors. Nawab Siddiq Hasan Khan (may Allah have mercy on him) has refuted the use of these names for treatment in his tafsir.
➌ The People of the Book in the time of the Prophet (peace be upon him) knew that this incident had occurred at some time, but they were unaware of its reality. Therefore, they used to narrate its details merely by conjecture. Allah Almighty mentioned their two statements regarding their number and refuted them, but when mentioning the third statement—that they were seven—He did not refute it. Rather, He said: “Say: My Lord knows best their number, and none knows them except a few.” Then, indicating the uselessness of this debate, He said: “Do not argue with them except in a superficial way, nor ask any of them about them,” because they have no knowledge of it. Most scholars, including Ibn Abbas (may Allah be pleased with them both), have considered the last statement to be authentic. Shaykh al-Islam Ibn Taymiyyah (may Allah have mercy on him) said that the method of presenting issues with differing opinions is to mention all the statements, indicate the authentic one, and also state the benefit of the discussion—what has been achieved from it. Thus, Allah Almighty mentioned all three points. (Qasimi, summarized)
➋ There is no authentic marfu’ narration regarding the names of the People of the Cave. The specification of the names is probably derived from the Israelite historical books, and there is much disagreement even in the pronunciation of these names; no statement can be relied upon. (Fath al-Bari) Then some people mention the special qualities and benefits of these names and write them for various illnesses, which is in no way authentic. In fact, if they are written with the vocative particle “ya,” or if one believes that these names have the power to benefit or protect from harm, this is clear shirk. It is strange that some fabricated narrations have also been attributed to Ibn Abbas and other Companions (may Allah be pleased with them), but none of these narrations are established from Ibn Abbas (may Allah be pleased with them both) or the righteous predecessors. Nawab Siddiq Hasan Khan (may Allah have mercy on him) has refuted the use of these names for treatment in his tafsir.
➌ The People of the Book in the time of the Prophet (peace be upon him) knew that this incident had occurred at some time, but they were unaware of its reality. Therefore, they used to narrate its details merely by conjecture. Allah Almighty mentioned their two statements regarding their number and refuted them, but when mentioning the third statement—that they were seven—He did not refute it. Rather, He said: “Say: My Lord knows best their number, and none knows them except a few.” Then, indicating the uselessness of this debate, He said: “Do not argue with them except in a superficial way, nor ask any of them about them,” because they have no knowledge of it. Most scholars, including Ibn Abbas (may Allah be pleased with them both), have considered the last statement to be authentic. Shaykh al-Islam Ibn Taymiyyah (may Allah have mercy on him) said that the method of presenting issues with differing opinions is to mention all the statements, indicate the authentic one, and also state the benefit of the discussion—what has been achieved from it. Thus, Allah Almighty mentioned all three points. (Qasimi, summarized)
