Transliteration:( Sa yaqooloona salaasatur raabi'uhum kalbuhum wa yaqooloona khamsatun saadisuhum kalbuhum rajmam bilghaib; wa yaqooloona sab'atunw wa saaminuhum kalbuhum; qur Rabbeee a'lamu bi'iddatihim maa ya'lamuhum illaa qaleel; falaa tumaari feehim illaa miraaa'an zaahiranw wa laa tastafti feehim minhum ahadaa (section 3) )
"Now they will say, 'They are three, the fourth of them is their dog.' [48] And some will say, 'They are five, the sixth of them is their dog,' guessing without knowledge. [49] And some will say, 'They are seven, and the eighth of them is their dog.' [50] Say, 'My Lord knows their exact number; none knows them except a few.' [51] So do not argue about them except with clear arguments, [52] and do not inquire about them from anyone among the People of the Book. [53]"
This verse refers to the varied and conflicting narrations about the number of the Companions of the Cave that were circulating during the time of the Holy Prophet ﷺ. Some people said they were three and their dog made the fourth, a number presented without certainty or revelation. It shows that even in ancient times, people had passed on this story with incomplete or speculative information.
The next estimation – that they were five and their dog the sixth – is also mentioned and clearly dismissed as conjecture. Allah Almighty points out that these are mere guesses without knowledge, indicating their unreliability and the human tendency to speak without proof when matters are unclear.
The statement that they were seven and the eighth was their dog is not refuted in the verse. This silence suggests acceptance, and thus, it is widely understood by scholars such as in Roohul Ma’ani and Khazainul Irfaan that this is the correct number of the Companions of the Cave. The believers who spoke with knowledge learned from the Prophet ﷺ are considered to be the source of this correct opinion.
Allah confirms that only a few individuals truly know their exact number, among whom is the Holy Prophet ﷺ, as well as Sayyiduna Abdullah ibn Abbas and Sayyiduna Ali (may Allah be pleased with them). They were given this knowledge through divine means. Some commentators even go as far as listing their names, though this is a matter of tradition and not Qur’anic emphasis.
This verse instructs the Prophet ﷺ not to engage in arguments with others about the number of the Companions of the Cave, particularly with those who speak from ignorance. Instead, he is told to limit the conversation to what has been revealed clearly, because the intention behind these debates was not to seek truth, but to challenge and create confusion. This shows that the Prophet ﷺ was granted complete knowledge about the Companions, but Allah did not permit him to reveal everything to those unworthy of it.
Finally, the Prophet ﷺ is advised not to seek confirmation or inquiry from the People of the Book regarding this matter. Since he is taught directly by Allah Almighty, it is not necessary to rely on the opinions of those who deny him. This affirms the finality and sufficiency of divine revelation over previous scriptures and opinions.
22. They say they were three, the dog being the fourth among them; and they say they were five, the dog being the sixth, guessing at the unseen; and they say they were seven, and the dog being the eighth. Say: “My Lord knows best their number; none knows them but a few.” So debate not except with the clear proof. And consult not any of them (about the people of the Cave).
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,
(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,
(and the dog being the eighth.) indicating that this is correct and this is what happened.
(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.
(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:
(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.
(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.
(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.’
(18:22) Some will say concerning them: “They were three and their dog, the fourth”; and some will say: “They were five, and their dog, the sixth” all this being merely guesswork; and still others will say: “They were seven, and their dog, the eighth.”[22] Say: “My Lord knows their number best. Only a few know their correct number. So do not dispute concerning their number, but stick to what is evident, and do not question anyone about them.”[23]
22. This shows that about three hundred years after this event, at the time of the revelation of the Quran, different stories had become current among the Christians about the sleepers of the cave, but generally these stories had no authentic source behind them. This was because that was not the age of the press in which authentic books might have been published. Therefore naturally the stories of events were carried from place to place by means of oral traditions, and with the passage of time many tales of fiction got mixed up with the real story.
23. This is meant to impress that the real thing in this story is not the number of the sleepers but the lessons it teaches. (1) A true believer should not on any account turn away from the truth and bow before falsehood. (2) A believer should not merely rely on the material means but on Allah. He should trust in God and follow the right way, even though the outward adverse circumstances might appear to be unfavorable. (3) It is wrong to suppose that Allah is bound by any so called law of nature, for He is able to do anything He wills even though that might seem to be against some common experience. He has the power to change any so called law of nature, whenever and wherever He wills and bring about any extraordinary supernatural thing. So much so that He can raise up anyone who might have been asleep for two hundred years, as if he had slept only for a few hours, without letting any change take place in his appearance, dress, health, indeed in anything, during the passage of time. (4) This teaches us that Allah has the power to bring to life all the generations past, present and future all together as asserted by the Prophets and divine Scriptures. (5) It teaches us that ignorant people have always been perverting the signs of Allah which are sent for the right guidance of the people. That is how the miracle of the sleepers of the cave, which had been shown as a proof of the Hereafter, had been turned into a means of shirk, as if they were some saints who had been sent only for this purpose.
It is obvious from the above mentioned real lessons, which one can learn from the story of the sleepers, that a wise man will pay his attention to these things and not divert it in search of their number, their names, the color of their dog and the like. Only those people, who have no interest for the reality but for superficial things, will spend their time and energy in making investigations about such things. That is why Allah instructed the Prophet (peace be upon him): You should not enter into useless and irrelevant discussions about such things even if other people try to involve you in them. Instead of wasting your time in such useless things, you should concentrate your attention only on your mission. That is why Allah has not Himself told their exact number lest it should encourage such people as are always hankering after useless things.
[785]- i.e., one from the Qur’ān, which is the only sure argument.
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