(It is said) they stayed in the cave three hundred years and nine.
And they stayed in their Cave for three hundred years* and nine more*. (* 300 according to the Solar calendar and 309 according to the Lunar calendar.)
And they tarried in the Cave three hundred years, and to that they added nine more.
AND [some people assert], "They remained in their cave three hundred years"; and some have added nine [to that number].
And they tarried in their cave three hundred years and added nine.
And they stayed in their Cave three hundred (solar) years, and add nine (for lunar years).
And they stayed in their cave for three hundred years, adding nine.
They remained in the Cave for three hundred years; and others added nine more years.
And they stayed in their cave three hundred years, adding nine.
And (it is said) they tarried in their Cave three hundred years and add nine.
They remained in the Cave for three hundred years, and added nine more [to that number].
And they stayed in the Cave three hundred years and to that they added nine more.
And they remained in their cave for three hundred years and exceeded by nine.
They, in fact, stayed in the cave for three hundred plus nine further years.
And they remained in their cave three hundred years and (some) add (another) nine.
Walabithoo fee kahfihim thal<u>a</u>tha miatin sineena wa<b>i</b>zd<u>a</u>doo tisAA<u>a</u><b>n</b>
[Some say], "They stayed in their cave three hundred years," and to that some have added another nine years.
So they stayed in their Cave three hundred years, and (some) add nine (more)
وَلَبِثُوا۟ فِى كَهْفِهِمْ ثَلَٰثَ مِا۟ئَةٍ سِنِينَ وَٱزْدَادُوا۟ تِسْعًا
The people of the cave remained in their cave for three hundred and nine years.
The people of the cave remained in their cave for three hundred and nine years.
<p>As for the period of sleep in the Cave given as three hundred nine years in the third verse (27), this statement concerning the time duration, as evident from the sequential arrangement of the Qur’ an, is but from Allah Ta’ ala. Ibn Kathir has declared this to be the position of the majority of commentators, earlier and later. Abu Hayyan and al-Qurtubi have also adopted this view. But, they have also reported another saying from Qatadah and others. It holds that this statement of three hundred nine years is also the saying of some of those who had differed and that the saying of Allah was what was said later: اللَّـهُ أَعْلَمُ بِمَا لَبِثُوا (Allah knows best how long they stayed - 26). The reason is, had the earlier statement giving the duration as three hundred nine years been the word of Allah, there would have been no occasion for saying: اللَّـهُ أَعْلَمُ بِمَا لَبِثُوا (Allah knows best how long they stayed) after that. But, the majority of commentators have said that both these sentences are the word of Allah. The first one describes reality as it is. The second one warns those who differ with it. They have been told that once the statement giving the duration has come from Allah, accepting it is mandatory. Since He is the One who really knows, trying to differ with Him on the basis of mere conjectures and opinions is (to make an understatement) unreasonable. The question that arises here is about the manner in which the Holy Qur'an has described the duration of stay. First it mentions three hundred years. After that, it has said that added to those three hundred there are nine. The number three hundred nine was not given initially. According to commentators, there is a reason for it. Since the Jews and Christians followed the Solar Calendar, their count remained three hundred years. And since Islam goes by the Lunar Calendar in which three more years are added every hundred years, therefore, three hundred years of Solar Calendar become nine more years in accordance with the Lunar Calendar. It was to tell the difference between the two years that this expressive diction was employed.</p>
As for the period of sleep in the Cave given as three hundred nine years in the third verse (27), this statement concerning the time duration, as evident from the sequential arrangement of the Qur’ an, is but from Allah Ta’ ala. Ibn Kathir has declared this to be the position of the majority of commentators, earlier and later. Abu Hayyan and al-Qurtubi have also adopted this view. But, they have also reported another saying from Qatadah and others. It holds that this statement of three hundred nine years is also the saying of some of those who had differed and that the saying of Allah was what was said later: اللَّـهُ أَعْلَمُ بِمَا لَبِثُوا (Allah knows best how long they stayed - 26). The reason is, had the earlier statement giving the duration as three hundred nine years been the word of Allah, there would have been no occasion for saying: اللَّـهُ أَعْلَمُ بِمَا لَبِثُوا (Allah knows best how long they stayed) after that. But, the majority of commentators have said that both these sentences are the word of Allah. The first one describes reality as it is. The second one warns those who differ with it. They have been told that once the statement giving the duration has come from Allah, accepting it is mandatory. Since He is the One who really knows, trying to differ with Him on the basis of mere conjectures and opinions is (to make an understatement) unreasonable. The question that arises here is about the manner in which the Holy Qur'an has described the duration of stay. First it mentions three hundred years. After that, it has said that added to those three hundred there are nine. The number three hundred nine was not given initially. According to commentators, there is a reason for it. Since the Jews and Christians followed the Solar Calendar, their count remained three hundred years. And since Islam goes by the Lunar Calendar in which three more years are added every hundred years, therefore, three hundred years of Solar Calendar become nine more years in accordance with the Lunar Calendar. It was to tell the difference between the two years that this expressive diction was employed.
<h2 class="title">The Length of their Stay in the Cave</h2><p>Here Allah tells His Messenger the length of time the people of the Cave spent in their cave, from the time when He caused them to sleep until the time when He resurrected them and caused the people of that era to find them. The length of time was three hundred plus nine years in lunar years, which is three hundred years in solar years. The difference between one hundred lunar years and one hundred solar years is three years, which is why after mentioning three hundred, Allah says, `adding nine.'</p><div class="text_uthmani arabic">قُلِ اللَّهُ أَعْلَمُ بِمَا لَبِثُواْ</div><p>(Say: "Allah knows best how long they stayed...") `If you are asked about how long they stayed, and you have no knowledge of that and no revelation from Allah about it, then do not say anything. Rather say something like this:</p><div class="text_uthmani arabic">اللَّهُ أَعْلَمُ بِمَا لَبِثُواْ لَهُ غَيْبُ السَّمَـوَتِ وَالاٌّرْضِ</div><p>(Allah knows best how long they stayed. With Him is (the knowledge of) the Unseen of the heavens and the earth.)" meaning, no one knows about that except Him, and whoever among His creatures He chooses to tell. What we have said here is the view of more than one of the scholars of Tafsir, such as Mujahid and others among the earlier and later generations.</p><div class="text_uthmani arabic">وَلَبِثُواْ فِى كَهْفِهِمْ ثَلاثَ مِئَةٍ سِنِينَ</div><p>(And they stayed in their cave three hundred years,) Qatadah said, this was the view of the People of the Book, and Allah refuted it by saying:</p><div class="text_uthmani arabic">قُلِ اللَّهُ أَعْلَمُ بِمَا لَبِثُواْ</div><p>(Say: "Allah knows best how long they stayed...") meaning, that Allah knows better than what the people say. This was also the view of Mutarraf bin `Abdullah. However, this view is open to debate, because when the People of the Book said that they stayed in the cave for three hundred years, without the extra nine, they were referring to solar years, and if Allah was merely narrating what they had said, He would not have said,</p><div class="text_uthmani arabic">وَازْدَادُواْ تِسْعًا</div><p>(adding nine.) The apparent meaning of the Ayah is that Allah is stating the facts, not narrating what was said. This is the view of Ibn Jarir (may Allah have mercy on him). And Allah knows best.</p><div class="text_uthmani arabic">أَبْصِرْ بِهِ وَأَسْمِعْ</div><p>(How clearly He sees, and hears (everything)!) He sees them and hears them. Ibn Jarir said, "The language used is an eloquent expression of praise." The phrase may be understood to mean, how much Allah sees of everything that exists and how much He hears of everything that is to be heard, for nothing is hidden from Him! It was narrated that Qatadah commented on this Ayah:</p><div class="text_uthmani arabic">أَبْصِرْ بِهِ وَأَسْمِعْ</div><p>(How clearly He sees, and hears (everything)!) "No one hears or sees more than Allah."</p><div class="text_uthmani arabic">مَا لَهُم مِّن دُونِهِ مِن وَلِىٍّ وَلاَ يُشْرِكُ فِى حُكْمِهِ أَحَدًا</div><p>(They have no protector other than Him, and He makes none to share in His decision and His rule.) meaning, He, may He be glorified, is the One Who has the power to create and to command, the One Whose ruling cannot be overturned; He has no adviser, supporter or partner, may He be exalted and hallowed.</p>
The Length of their Stay in the CaveHere Allah tells His Messenger the length of time the people of the Cave spent in their cave, from the time when He caused them to sleep until the time when He resurrected them and caused the people of that era to find them. The length of time was three hundred plus nine years in lunar years, which is three hundred years in solar years. The difference between one hundred lunar years and one hundred solar years is three years, which is why after mentioning three hundred, Allah says, `adding nine.'قُلِ اللَّهُ أَعْلَمُ بِمَا لَبِثُواْ(Say: "Allah knows best how long they stayed...") `If you are asked about how long they stayed, and you have no knowledge of that and no revelation from Allah about it, then do not say anything. Rather say something like this:اللَّهُ أَعْلَمُ بِمَا لَبِثُواْ لَهُ غَيْبُ السَّمَـوَتِ وَالاٌّرْضِ(Allah knows best how long they stayed. With Him is (the knowledge of) the Unseen of the heavens and the earth.)" meaning, no one knows about that except Him, and whoever among His creatures He chooses to tell. What we have said here is the view of more than one of the scholars of Tafsir, such as Mujahid and others among the earlier and later generations.وَلَبِثُواْ فِى كَهْفِهِمْ ثَلاثَ مِئَةٍ سِنِينَ(And they stayed in their cave three hundred years,) Qatadah said, this was the view of the People of the Book, and Allah refuted it by saying:قُلِ اللَّهُ أَعْلَمُ بِمَا لَبِثُواْ(Say: "Allah knows best how long they stayed...") meaning, that Allah knows better than what the people say. This was also the view of Mutarraf bin `Abdullah. However, this view is open to debate, because when the People of the Book said that they stayed in the cave for three hundred years, without the extra nine, they were referring to solar years, and if Allah was merely narrating what they had said, He would not have said,وَازْدَادُواْ تِسْعًا(adding nine.) The apparent meaning of the Ayah is that Allah is stating the facts, not narrating what was said. This is the view of Ibn Jarir (may Allah have mercy on him). And Allah knows best.أَبْصِرْ بِهِ وَأَسْمِعْ(How clearly He sees, and hears (everything)!) He sees them and hears them. Ibn Jarir said, "The language used is an eloquent expression of praise." The phrase may be understood to mean, how much Allah sees of everything that exists and how much He hears of everything that is to be heard, for nothing is hidden from Him! It was narrated that Qatadah commented on this Ayah:أَبْصِرْ بِهِ وَأَسْمِعْ(How clearly He sees, and hears (everything)!) "No one hears or sees more than Allah."مَا لَهُم مِّن دُونِهِ مِن وَلِىٍّ وَلاَ يُشْرِكُ فِى حُكْمِهِ أَحَدًا(They have no protector other than Him, and He makes none to share in His decision and His rule.) meaning, He, may He be glorified, is the One Who has the power to create and to command, the One Whose ruling cannot be overturned; He has no adviser, supporter or partner, may He be exalted and hallowed.