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Tafsir

Scholarly commentary explaining a verse — its context, its meaning and how the scholars have understood it.

Al-Kahf 18:22

Word by word

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

They [i.e., people] will say there were three, the fourth of them being their dog; and they will say there were five, the sixth of them being their dog - guessing at the unseen; and they will say there were seven, and the eighth of them was their dog. Say, [O Muḥammad], "My Lord is most knowing of their number. None knows them except a few. So do not argue about them except with an obvious argument and do not inquire about them among [the speculators] from anyone."

Ibn Kathir (Abridged) English Ma'arif al-Qur'an English Tafsir Muyassar Arabic Tafsir Ibn Kathir Arabic All sources

Ibn Kathir (Abridged)

Hafiz Ibn Kathir

Their Number

Allah tells us that people disputed over the number of the people of the Cave. The Ayah mentions three views, proving that there was no fourth suggestion. Allah indicates that the first two opinions are invalid, by saying,رَجْماً بِالْغَيْبِ(guessing at the unseen), meaning that they spoke without knowledge, like a person who aims at an unknown target -- he is hardly likely to hit it, and if he does, it was not on purpose. Then Allah mentions the third opinion, and does not comment on it, or He affirms it by saying,وَثَامِنُهُمْ كَلْبُهُمْ(and the dog being the eighth.) indicating that this is correct and this is what happened.قُل رَّبِّى أَعْلَمُ بِعِدَّتِهِم(Say: "My Lord knows best their number...") indicating that the best thing to do in matters like this is to refer knowledge to Allah, because there is no need to indulge in discussing such matters without knowledge. If we are given knowledge of a matter, then we may talk about it, otherwise we should refrain.مَّا يَعْلَمُهُمْ إِلاَّ قَلِيلٌ(none knows them but a few.) of mankind.

Qatadah said that Ibn `Abbas said: "I am one of the few mentioned in this Ayah; they were seven. " Ibn Jurayj also narrated that `Ata' Al-Khurasani narrated from him, "I am one of those referred to in this Ayah," and he would say: "Their number was seven." Ibn Jarir recorded that Ibn `Abbas said:مَّا يَعْلَمُهُمْ إِلاَّ قَلِيلٌ(none knows them but a few.) "I am one of the few, and they were seven." The chains of these reports narrated from Ibn `Abbas, which say that they were seven, are Sahih, and this is in accordance with what we have stated above.فَلاَ تُمَارِ فِيهِمْ إِلاَّ مِرَآءً ظَـهِرًا(So debate not except with the clear proof.) meaning, gently and politely, for there is not a great deal to be gained from knowing about that.وَلاَ تَسْتَفْتِ فِيهِمْ مِّنْهُمْ أَحَداً(And consult not any of them (about the people of the Cave).) meaning, `They do not have any knowledge about it except what they make up, guessing at the unseen; they have no evidence from an infallible source.

But Allah has sent you, O Muhammad, with the truth in which there is no doubt or confusion, which is to be given priority over all previous books and sayings.'

Ma'arif al-Qur'an

Mufti Muhammad Shafi

Commentary

The verse opens with the word: سَيَقُولُونَ (sayaqulun: Some will say).

Who are these people who will say? There are two probabilities therein. (1) They could be the people who had differed among themselves during the time of the People of Kahf about their name and lineage, already mentioned in the previous verse. Out of these very people, some had made the first statement, some others, the second and still others, the third. (Mentioned in al-Bahr al-Muhit from al-Mawardi)(2) The second probability is that the pronoun in 'sayaqulun' could be reverting back to the Christians of Najran who had argued with the Holy Prophet ﷺ about the number of the People of Kahf. They had three sects among them. One sect was called Malkaniyah. They made the first statement about the number, that is, gave the number as three. The second sect was Ya` qubiyah. They went by the second statement, that is, they were five. The third sect was Nasturiyah. They made the third statement, saying that they were seven. However, some said that this third statement was that of Muslims.

What finally happened was that the third statement turned out to be true as it appears from the hint given by the Qur'an, and the word of the Holy Prophet ﷺ . (Al-Bahr al-Muhit). The hint is that the former two views about their number have been termed by the Qur'an as 'conjectures' while the third view has appeared without such a comment. (Mul} ammad Taqi Usmani)The use of the conjunction waw:(and) in: وَثَامِنُهُمْ (wa thaminuhum: and the eighth of them) is worth noticing here. At this place, three statements have been reported about the number of the People of Kahf - three, five and seven - and after each, their dog has been counted. But, no conjunction 'waw' has been introduced in between their number and the count of the dog in the first two statements. The sentence: ثَلَاثَةٌ رَّ‌ابِعُهُمْ كَلْبُهُمْ (Three, the fourth of them being their dog) and the sentence: خَمْسَةٌ سَادِسُهُمْ كَلْبُهُمْ. (Five, the sixth of them being their dog) appear without that conjunction 'waw.' But, the arrangement is different in the third statement.

Here, the word: سَبْعَةٌ (Seven) is followed by a connective 'waw' attached to the text of: وَثَامِنُهُمْ كَلْبُهُمْ (and the eighth of them is their dog).

Giving its reason, commentators say that early Arabs used to count up to seven digits, after which the number that followed was counted as separate, similar to its present counterpart, the number 9 where units end and the tens begin. Therefore, while counting from three to seven, they would not use the connective To give a number after seven, they would state it separately with the help of a connective 'waw' - and for this reason, this 'waw' (and) was called the 'waw° (and) of 'thaman' (eight). (Mazhari and others)The names of the People of Kahf

The fact of the matter is that the names of the People of Kahf do not stand proved authentically from any Sahih Hadith. Names given in exegetical and historical reports differ. The closest out of these is the report given on the authority of Sayyidna ` Abdullah ibn ` Abbas ؓ by al-Tabarani in al-Mu'jim al-Ausat with sound chains of narrators. The names given there are:Muksalmina مُکسلمِیناTamlikha تَملِیخَاMartunis مَرطُونسSanunis سنونسSarinunisy سَارینونسDhu Niwas ذونواسKa'astitiunis کِعسططیونسBasic rule in debatable matters: Avoid long-drawn argumentation

Referring to the animated efforts to determine the number of the People of Kahf, and other matters, the text says: فَلَا تُمَارِ‌ فِيهِمْ إِلَّا مِرَ‌اءً ظَاهِرً‌ا وَلَا تَسْتَفْتِ فِيهِم مِّنْهُمْ أَحَدًا (So do not argue about them except [ with ] an apparent argumentation. And do not ask anyone of these about them). The rule of conduct, a golden legacy of the Qur'an, taught in these two sentences to the Holy Prophet ﷺ are, in fact, significant guiding principles for the learned among the Muslim community. The thing to do when difference arises on any issue is to state what is necessary clearly. If people, even after that, elect to pursue a course of unnecessary debate, one should offer cursory comments in the light of the earlier presentation and conclude the debate. Any effort to dig deeper to affirm one's claim or to make the extra effort to refute the assertion of debaters should be avoided - for nothing good would really come out of it.

Moreover, any further prolongation of the debate and altercation would result in uncalled for waste of time as well as pose the danger of mutual bickering.

The second line of guidance given in the other sentence is that the optimum information given to him through Divine revelation about the People of Kahf should be taken as perfectly sufficient and satisfactory for all practical purposes. Let him not worry about finding more and asking oth-ers. As for asking others, it could have another aspect too. May be, the question asked is to expose their ignorance or to disgrace them. This too would be contrary to the high morals prophets have. Therefore, restraint was placed on asking both kinds of questions, either for additional investigation, or to prove the addressee ignorant and disgrace him.

Tafsir Muyassar

Ministry of Islamic Affairs, Saudi Arabia

سيقول بعض الخائضين في شأنهم من أهل الكتاب: هم ثلاثةٌ، رابعهم كلبهم، ويقول فريق آخر: هم خمسة، سادسهم كلبهم، وكلام الفريقين قول بالظن من غير دليل، وتقول جماعة ثالثة: هم سبعة، وثامنهم كلبهم، قل -أيها الرسول-: ربي هو الأعلم بعددهم، ما يعلم عددهم إلا قليل من خلقه. فلا تجادل أهل الكتاب في عددهم إلا جدالا ظاهرًا لا عمق فيه، بأن تَقُصَّ عليهم ما أخبرك به الوحي فحسب، ولا تسألهم عن عددهم وأحوالهم؛ فإنهم لا يعلمون ذلك.

Tafsir Ibn Kathir

Hafiz Ibn Kathir

يقول تعالى مخبرا عن اختلاف الناس في عدة أصحاب الكهف ، فحكى ثلاثة أقوال ، فدل على أنه لا قائل برابع ، ولما ضعف القولين الأولين بقوله : ( رجما بالغيب ) أي : قولا بلا علم ، كمن يرمي إلى مكان لا يعرفه ، فإنه لا يكاد يصيب ، وإن أصاب فبلا قصد ، ثم حكى الثالث وسكت عليه أو قرره بقوله : ( وثامنهم كلبهم ) فدل على صحته ، وأنه هو الواقع في نفس الأمر .وقوله : ( قل ربي أعلم بعدتهم ) إرشاد إلى أن الأحسن في مثل هذا المقام رد العلم إلى الله تعالى ؛ إذ لا احتياج إلى الخوض في مثل ذلك بلا علم ، لكن إذا أطلعنا على أمر قلنا به ، وإلا وقفنا حيث وقفنا .وقوله : ( ما يعلمهم إلا قليل ) أي : من الناس . قال قتادة : قال ابن عباس : أنا من القليل الذي استثنى الله - عز وجل - كانوا سبعة .

وكذا روى ابن جريج ، عن عطاء الخراساني عنه أنه كان يقول : أنا ممن استثنى الله ، ويقول : عدتهم سبعة .وقال ابن جرير : حدثنا ابن بشار حدثنا عبد الرحمن ، حدثنا إسرائيل ، عن سماك ، عن عكرمة ، عن ابن عباس : ( ما يعلمهم إلا قليل ) قال : أنا من القليل ، كانوا سبعة .فهذه أسانيد صحيحة إلى ابن عباس : أنهم كانوا سبعة ، وهو موافق لما قدمناه .وقال محمد بن إسحاق بن يسار عن عبد الله بن أبي نجيح ، عن مجاهد قال : لقد حدثت أنه كان على بعضهم من حداثة سنه وضح الورق . قال ابن عباس : فكانوا كذلك ليلهم ونهارهم في عبادة الله ، يبكون ويستغيثون بالله ، وكانوا ثمانية نفر : مكسلمينا وكان أكبرهم وهو الذي كلم الملك عنهم ، و مجسيميلنينا وتمليخا ومرطونس ، وكشطونس ، وبيرونس ، وديموس ، ويطونس وقالوش .هكذا وقع في هذه الرواية ، ويحتمل هذا من كلام ابن إسحاق ، ومن بينه وبينه ، فإن الصحيح عن ابن عباس أنهم كانوا سبعة ، وهو ظاهر الآية .

وقد تقدم عن شعيب الجبائي أن اسم كلبهم حمران ، وفي تسميتهم بهذه الأسماء واسم كلبهم نظر في صحته ، والله أعلم ؛ فإن غالب ذلك متلقى من أهل الكتاب ، وقد قال تعالى : ( فلا تمار فيهم إلا مراء ظاهرا ) أي : سهلا هينا ؛ فإن الأمر في معرفة ذلك لا يترتب عليه كبير فائدة ( ولا تستفت فيهم منهم أحدا ) أي : فإنهم لا علم لهم بذلك إلا ما يقولونه من تلقاء أنفسهم رجما بالغيب ، أي من غير استناد إلى كلام معصوم ، وقد جاءك الله يا محمد بالحق الذي لا شك فيه ولا مرية ، فهو المقدم الحاكم على كل ما تقدمه من الكتب والأقوال .

Tafsir is provided for educational reference. Paragraph breaks are added for readability — the wording of each commentary is unchanged. For religious guidance, consult a qualified scholar.