Al-Kahf (The Cave): Verses 21–22

Translation and Exegesis

And thus did We let them come upon knowledge of them (وَلِكذلكَ أَعْثَرْنَا عَلَيْهِمْ)

Know that just as We increased them in guidance, strengthened their hearts, caused them to sleep, and resurrected them—due to the manifest wisdom therein—so too did We let others come upon knowledge of their affair.

The phrase ‘athartu ‘ala kadha (I stumbled upon such-and-such) means I learned of it. It is said that the origin of this expression is that whoever is heedless of something and then stumbles upon it, looks at it and recognizes it. Thus, stumbling became the cause for attaining knowledge and clarity, so the name of the cause was applied to the effect.

They differed regarding the reason why people became aware of the Companions of the Cave’s situation:

1. Physical Signs: Their hair and nails had grown to an unusual length, and strange marks appeared on the skin of their faces, indicating that their period of sleep had extended beyond the norm.
2. The Coin Incident: A man entered the market to buy food and presented the dirhams (coins) for payment. The vendor said: "These coins are not in use today. They were in circulation a long time ago. Perhaps you found a treasure?" People became involved, and they brought the man to the king of the city. The king asked him where he found the dirhams. He replied that he had sold some dates the day before and that they had fled the tyranny of King Decius. The king then realized that the man had not found a treasure but that God had resurrected him after his death.

Then, the Almighty said: “That they might know that the promise of Allah is true” (لِيَعْلَمُوا أَنَّ وَعْدَ اللَّهِ حَقٌّ).

This means We informed the people of their situation so that they might know that God’s promise of resurrection, gathering, and revival is true.

It is narrated that the king at that time was one who denied the Resurrection, although he was fair-minded among the disbelievers. God made the affair of the youths a sign for the king.

It is also said that the nation at that time was divided: some believed that both the body and the soul would be resurrected, while others believed only the soul would be resurrected, and the earth would consume the body. This king used to supplicate God to show him a sign to prove what was correct in this matter. God revealed to him the affair of the Companions of the Cave. The king deduced from their case the truth of the bodily resurrection, as their awakening after such a long sleep resembles one who dies and is then resurrected.

The verse “when they disputed among themselves” (إِذْ يَتَنَازَعُونَ بَيْنَهُمْ) is related to "We let them come upon knowledge" (أَعْثَرْنَا عَلَيْهِمْ), meaning: We made them aware of them while they were disputing among themselves.

They differed regarding what this dispute concerned:

1. Dispute over Resurrection: Some disputed the truth of the Resurrection. Those who affirmed it used this incident as proof, arguing that just as God was able to preserve their bodies for 309 years, He is also able to resurrect bodies after death.
2. Dispute after Re-death: When the people saw the Companions of the Cave and learned their story, the youths returned to their cave, and God caused them to die. At this point, people disputed again: some said they were sleeping as before, while others said they had now died.
3. Dispute over What to Do Next: A third group said it was best to seal the entrance of the cave so no one could discover their situation. Another group said it was better to build a mosque over the entrance. This latter opinion indicates that those people acknowledged God and were committed to worship and prayer.
4. Dispute over Religion: The disbelievers said: "They were upon our religion, so we will build a structure over them." The Muslims said: "They were upon our religion, so we will build a mosque over them."
5. Dispute over Duration: They disputed the length of their stay.
6. Dispute over Number and Names: They disputed their number and names.

Then the Almighty said: “Their Lord knows them best” (رَبُّهُمْ أَعْلَمُ بِهِمْ). This has two interpretations:

1. It is the statement of the disputants themselves. After discussing their affair, names, and duration of stay, when they could not reach the truth, they said, "Their Lord knows them best."
2. It is a statement from God, responding to those who were delving into their story.

Then the Almighty said: “Those who prevailed in their affair said” (قَالَ الَّذِينَ غَلَبُوا عَلَى أَمْرِهِمْ).

It is said this refers to the believing king, or the guardians of the Companions of the Cave, or the leaders of the city.

“We will surely take a place of worship over them” (لَنَتَّخِذَنَّ عَلَيْهِم مَّسْجِدًا). We will worship God there and preserve the memory of the Companions of the Cave through that mosque.

Then the Almighty said: “They will say, ‘Three, the fourth of them being their dog’” (سَيَقُولُونَ ثَلَاثَةٌ رَّابِعُهُمْ كَلْبُهُمْ). The pronoun in sayaqulūn (they will say) refers back to the disputants.

It is narrated that the leaders of Najran, Al-Sayyid and Al-‘Aqib, and their companions were with the Prophet (peace be upon him), and the Companions of the Cave were mentioned. Al-Sayyid, who was a Jacobite, said: "They were three, the fourth being their dog." Al-‘Aqib, who was a Nestorian, said: "They were five, the sixth being their dog." The Muslims said: "They were seven, and the eighth was their dog."

Most commentators hold that the latter view is correct, supported by several points:

1. The Conjunction 'Waw' (And): The wāw (and) in “and the eighth of them their dog” (وَثَامِنُهُمْ كَلْبُهُمْ) is the wāw used to connect a descriptive clause to an indefinite noun (like ja’anī rajulun wa ma‘ahu ākhar—A man came to me, and another was with him) or a circumstantial clause to a definite noun (like marartu bi-Zayd wa fī yadīhi sayf—I passed by Zayd, and in his hand was a sword). Its function here is to emphasize the certainty of the attribute belonging to the subject, indicating that their description as seven, with the dog as the eighth, is a firm, established, and certain statement made with conviction.
2. Specificity of the Word: God specifically used this extra particle (wāw) in this instance, implying an additional benefit, lest the word be rendered meaningless. Those who affirm this extra benefit say it specifically validates and corrects this particular statement.
3. Contrast with "Stoning in Conjecture": God followed the first two statements with “guessing at the unseen” (رَجْمًا بِالْغَيْبِ). Singling out something for a description implies that the remaining things are in a different state. Thus, the first two statements are characterized as baseless conjecture, while the third statement differs by not being mere conjecture.
4. Subsequent Statement: After recounting their saying, “and they say, ‘Seven, and the eighth of them is their dog,’” God immediately follows with: “Say, ‘My Lord is most knowing of their number; none knows them except a few’” (قُل رَّبِّي أَعْلَمُ بِعِدَّتِهِم مَّا يَعْلَمُهُمْ إِلَّا قَلِيلٌ). Following the first two statements with "stoning in conjecture" and following this third statement with the instruction to say, "My Lord knows best," indicates that this third statement is superior in strength and correctness compared to the first two.
5. The "Few" Who Know: God says, “None knows them except a few.” This implies that knowledge of their number was attained by those "few." Since every Muslim who stated an opinion on this matter said they were seven, and the dog was the eighth, it must be that these "few" are those who held this view.

Ali ibn Abi Talib (may God be pleased with him) used to say they were seven, and their names were: Yemlikha, Maksalmina, Muslathina (these three were on the king’s right side); Marnus, Dabarnus, Sadnus (these three were on his left side, whom the king consulted on important matters); and the seventh was the shepherd who agreed with them when they fled, whose name was Qitmīr. Ibn Abbas (may God be pleased with him) used to say: "I am among that 'few' number," and he said: "They were seven, and the eighth was their dog."

6. Completeness of Reported Opinions: God recounted all that was said, both true and false. It is unlikely that He would mention false opinions without mentioning the true one. Thus, the total set of true and false opinions is limited to these three. Since the first two are labeled "stoning in conjecture," the third must be the truth.
7. Divine Prohibition: God commanded His Messenger: “So do not argue about them except with an obvious argument, nor inquire about them from any of them.” (فَلَا تُمَارِ فِيهِمْ إِلَّا مِرَاءً ظَاهِرًا وَلَا تَسْتَفْتِ فِيهِم مِّنْهُمْ أَحَدًا). God forbade him from debating them or asking them for clarification on this matter. This would only be the case if He had already informed him of the ruling of this event. Furthermore, since God said, “None knows them except a few,” it is unlikely that knowledge would be attained by others but not by the Prophet (PBUH). Therefore, we know that knowledge of this event was revealed to the Prophet (PBUH), and the truth is the statement: “And they say, ‘Seven, and the eighth of them is their dog.’”

Although some of these arguments are weaker than others, they strengthen each other, resulting in completeness and perfection. And God knows best.

There remain further discussions regarding the verse:

There is an omission, and the meaning is: "They will say, 'They are three,' and the subject (they) is omitted because the context implies it.

The first statement is specified with the future tense particle sīn (سيقولون - they will say), while the other two statements are not. This is because the conjunction wāw (and) implies that the other two statements fall under the scope of the future tense.

Rajm means throwing. Ghayb (unseen) is what is hidden from a person. Thus, “stoning in conjecture” means to speak about what is unseen without true knowledge. It is said: “He throws words with throwing” (يرمي بالكلام رميا), meaning he speaks without reflection.

1. As mentioned, it indicates this statement is superior to the others.
2. The number seven is considered a basis for exaggeration in number among the Arabs (e.g., "If you ask forgiveness for them seventy times"). When they reach eight, they use a word indicating a new beginning. This statement follows that pattern. This wāw is sometimes called the wāw of eight. This is supported by similar instances in three verses: “and those who forbid evil” (Tawbah: 112), as this is the eighth category mentioned; “until when they reach it and it is opened” (Az-Zumar: 73), as the gates of Paradise are eight and the gates of Hell are seven; and “aged women and virgins” (At-Tahrim: 5), as this is the eighth category mentioned previously. Al-Qaffal dismissed this theory, citing the verse describing God’s attributes where the eighth attribute lacks a wāw.

The correct view is the one stated previously: “Say, ‘My Lord is most knowing of their number; none knows them except a few.’” Knowledge of the details of the world’s creation and past/future events is only with God or those whom God informs. Ibn Abbas claimed to be among those "few." The Judge said that if he knew through the Prophet’s clarification, it is valid, but relying on the wāw is weak.

It can be said that the seven arguments mentioned, even if they do not yield absolute certainty, yield strong probability (ẓann).

When God narrated this story, He followed it by forbidding His Messenger from two things: debating and seeking legal rulings (iftā’).

Regarding the prohibition of debate: “So do not argue about them except with an obvious argument.” The obvious argument means not to deny their stated numbers outright, but rather to say that there is no proof for any specific number, thus requiring suspension of judgment and avoidance of definitive statements. This is similar to: “And do not argue with the People of the Scripture except in a way that is best” (Al-‘Ankabūt: 46).

*Regarding the prohibition of seeking rulings (iftā’):* “nor inquire about them from any of them.” Since it was established that they possessed no certain knowledge on this matter, seeking their opinion was forbidden.

The deniers of Qiyās (analogical reasoning) used this verse. They argue that since “stoning in conjecture” equates rajm with ẓann (conjecture), it is as if God said, "conjecturing about the unseen." They claim that people frequently substituted rajm for ẓann until the two terms became indistinguishable, citing the verse: “And it is not the talk of the one who is stoned/conjectured” (referring to the verse in question, where marjam is interpreted as maznūn by Al-Kashshāf). This indicates that speaking based on mere conjecture is blameworthy to God. Since God condemned this method, He followed it by forbidding seeking rulings from those conjecturers, indicating that issuing rulings based on conjecture is impermissible before God. The response of those who affirm Qiyās has been mentioned repeatedly.

Verses 22–25

And never say of anything, “I will surely do that tomorrow,” Except (by adding), “If Allah wills.” (وَلَا تَقُولَنَّ لِشَيْءٍ إِنِّي فَاعِلٌ ذَٰلِكَ غَدًا * إِلَّا أَن يَشَاءَ اللَّهُ)

And remember your Lord when you forget (وَاذْكُر رَّبَّكَ إِذَا نَسِيتَ)

And say, “Perhaps my Lord will guide me to what is nearer to this than right conduct.” (وَقُلْ عَسَىٰ أَن يَهْدِيَنِ رَبِّي لِأَقْرَبَ مِنْ هَٰذَا رَشَدًا)

And they remained in their cave three hundred years and exceeded by nine. (وَلَبِثُوا فِي كَهْفِهِمْ ثَلَاثَ مِائَةِ سِنِينَ وَازْدَادُوا تِسْعًا)

Say, “Allah is most knowing of how long they remained.” (قُلِ اللَّهُ أَعْلَمُ بِمَا لَبِثُوا ۖ)

He has the unseen [knowledge] of the heavens and the earth. How clearly He sees and how clearly He hears! (لَهُ غَيْبُ السَّمَاوَاتِ وَالْأَرْضِ ۖ أَبْصِرْ بِهِ وَأَسْمِعْ ۖ)

They have no protector besides Him, nor does He share His command with anyone. (مَا لَهُم مِّن دُونِهِ مِن وَلِيٍّ وَلَا يُشْرِكُ فِي حُكْمِهِ أَحَدًا)

First Discussion: Omission of the Subject (Covered above: They will say...)

Second Discussion: The Future Tense (Covered above: The use of 'sīn' for the first statement...)

Third Discussion: Rajm (Stoning/Guessing) (Covered above: Rajm means throwing...)

Fourth Discussion: The Benefit of the Wāw in "And the eighth of them their dog" (Covered above: The seven arguments regarding the Wāw...)

The correct view is that God knows best, as knowledge of the details of creation, past and future events, is only with God or those whom God informs. Ibn Abbas claimed to be among those "few." The Judge noted that if Ibn Abbas knew through the Prophet’s clarification, it is valid, but relying on the wāw is weak.

It can be said that the seven arguments mentioned, even if they do not yield absolute certainty, yield strong probability (ẓann).

When God narrated this story, He followed it by forbidding His Messenger from two things: debating and seeking legal rulings (iftā’).

Regarding the prohibition of debate: “So do not argue about them except with an obvious argument.” The obvious argument means not to deny their stated numbers outright, but rather to say that there is no proof for any specific number, thus requiring suspension of judgment and avoidance of definitive statements. This is similar to: “And do not argue with the People of the Scripture except in a way that is best.”

*Regarding the prohibition of seeking rulings (iftā’):* “nor inquire about them from any of them.” Since it was established that they possessed no certain knowledge on this matter, seeking their opinion was forbidden.

The deniers of Qiyās (analogical reasoning) used this verse. They argue that since “stoning in conjecture” equates rajm with ẓann (conjecture), it is as if God said, "conjecturing about the unseen." They claim that people frequently substituted rajm for ẓann until the two terms became indistinguishable, citing the verse: “And it is not the talk of the one who is stoned/conjectured” (referring to the verse in question, where marjam is interpreted as maznūn by Al-Kashshāf). This indicates that speaking based on mere conjecture is blameworthy to God. Since God condemned this method, He followed it by forbidding seeking rulings from those conjecturers, indicating that issuing rulings based on conjecture is impermissible before God. The response of those who affirm Qiyās has been mentioned repeatedly.

Verses 23–25 (Continuation)

And never say of anything, “I will surely do that tomorrow,” Except (by adding), “If Allah wills.” And remember your Lord when you forget and say, “Perhaps my Lord will guide me to what is nearer to this than right conduct.”

And they remained in their cave three hundred years and exceeded by nine.

Say, “Allah is most knowing of how long they remained. He has the unseen [knowledge] of the heavens and the earth. How clearly He sees and how clearly He hears! They have no protector besides Him, nor does He share His command with anyone.”