2

3
Al-Bayān – Journal of Qurʾān and Ḥadīth Studies
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A New Theory on Aṣḥāb al-kahf (“The Sleepers of the Cave”) Based on Evidence from the
Dead Sea Scrolls (DSS)1

Rashid Iqbal2
Department of Islamic Studies, Government College University, Lahore, Pakistan.
rashid37009@gmail.com

Abstract
The discovery of the Dead Sea Scrolls (DSS) in 1947 substantially transformed ideas
surrounding Second Temple Judaism and early Christianity. Up to now, Islamic scholars have
paid little attention to DSS, primarily because of the perception that DSS are an exclusively
Judeo-Christian matter. However, a common research field has grown out of DSS, one that
compels an Islamic response that will answer certain unaddressed queries. Therefore, in this
hermeneutic synopsis, nature, history and an exposition of Aṣḥāb al-kahf are expounded in the
light of references from DSS, Second Temple Judaism, early Christian history, the history of the
Roman Empire and astounding connections found in the Qurʾān. This delineated and innovative
method may be called the ―Five-Pronged Juxtaposing‖ approach, and it is entirely different from
existing perspectives.3

Keywords
Aṣḥāb al-kahf – Scroll – Theory – Ephesus - al-Raqim - Isrāʾīliyyāt

1
Date of Submission: 29/07/2016; Date of Acceptance: 18/01/2017.
2
The author is professionally a business aircraft pilot and also an Islamic scholar working in field of theology.
3
I offer profound my gratitude to al-Bayan Journal of Quran and Hadith Studies for providing me with a platform,
to the editors and reviewers of this paper for their guidance in formulating this Islamic response to previously-
unaddressed academic accusations against the prophet Muḥammad by Orientalists.

5
1 Introduction
The story of Aṣḥāb al-kahf has always enthused followers of monotheist faiths, i.e. Jews,
Christians and Muslims. It is an earthly proof of resurrection and is equally venerated by
everyone with monotheistic beliefs. It is probable that the Jews of Medina inquired about Aṣḥāb
al-kahf from the holy prophet because of that veneration, and consequently Sūrat al-Kahf was
revealed.
The motive for this study was twofold. First, to provide a succinct reply to the view of
Gibbon about the Qurʾān and Muḥammad, as Gibbon wrote, ―Nor has their [Aṣḥāb al-kahf]
reputation been confined to the Christian world. This popular tale, which Mahomet might learn
when he drove his camels to the fairs of Syria, is introduced, as a divine revelation, into the
Qurʾān‖.4 Secondly, to show that there is historical evidence, in the light of the recent discovery
of DSS, that this story was exploited to help Christianity expand into pagan Europe at the time.
The Islamic mystic-intellectual world had an innate impasse on Aṣḥāb al-kahf as there is no
related evidence before or after the Qurʾānic revelation. This dearth of supplementary divine
revelation and prophetic narration caused Muslim scholars to fall into one of two categories. The
first category of intelligentsia and mūfaṣṣirūn (Qurʾānic exegetes) ignored this tale, and gave it
no narration. These scholars closely followed Tafṣir bi- al-maʾtūr5 and the divine prohibition to
probe this affair.6 The second category of scholars and mūfaṣṣirūn superficially touched upon it
for exegetical traditions (on requirement basis) found in the Tafṣir bi- al-raʾyi form of Qurʾānic
exegesis and numerous studies on Aṣḥāb al-kahf; these probably followed the prophetic narration
of ʿAbdullāh b. ʿAmr:

The Prophet said, ―Convey (my teachings) to the people even if it were a single
sentence, and tell others the stories of Bani Israel (which have been taught to you),
for it is not sinful to do so. And whoever tells a lie about me intentionally, will surely
take his place in the (Hell-)Fire‖.7

4
Edward Gibbon, The History of the Decline and Fall of the Roman Empire, vol. i, p. 1330, available online at:
http://www.ccel.org/g/gibbon/decline/volume1/chap33.htm
5
This catageory includes Qurʾānic commentaries written by Ibn Ğarīr, al-Ṭabarī, Ibn Katīr and many others.
6
The Qurʾān says: ―So do not argue about them except with an obvious argument and do not inquire about them
among [the speculators] from anyone‖ (Kor 18, 22).
7
Buḫari, Ṣaḥīḥ Buḫarī, number 3461, available online at: https://sunnah.com/bukhari/60/128

6
 Thus, the Islamic mystico-intellectual world inadvertently linked the Isrāʾīliyyāt with the
Aṣḥāb al-kahf story, something that is diametrically opposed to ―Five-Pronged Juxtaposing‖
approach, i.e. sound knowledge of DSS studies, Second Temple Judaism, early Christian history,
the history of the Roman Empire, and the astounding juxtaposing connections found in the
Qurʾān. The result of this can be seen in the views of scholars such as Lambden, who briefly
commented in his doctoral dissertation that ―Abrahamic traditions or Isrāʾīliyyāt materials were
adopted, assimilated and ‗Islamified‘ by Muslims‖.8
Apparently, Islamo-biblical scholars are convinced of the existing bible-based nature of this
tale. Obviously, a lack of innovation or of new discoveries leaves little room for any speculation
on the subject. Nevertheless, the discovery of DSS in caves at Qumran in 1947 revolutionized
various concepts regarding Second Temple Judaism and first-century Christianity. DSS and the
community that created them are extremely diverse in nature, and thousands of articles have
been written on them. This hermeneutic synopsis has the potential to revisit Islamic exegetical
tradition of Kor 18, 9-26, wherein Isrāʾīliyyāt (biblical) concepts are analyzed and an entirely
unique Islamic perspective on Aṣḥāb al-kahf is reflected. To clasp this unprecedented Islamic
reflection, an epigrammatic understanding of the ―Five-Pronged Juxtaposing‖ approach is
paramount.
The study of DSS is narrowly condensed, and there is not adequate assimilation of sectarian
fabrics of first-century Judaism in particular. This contemplation highlights the bifurcate nature
of Judaism, split between those who were the true custodians of the monotheist faith, such as the
Essenes, and those who opted to join the gentiles of Rome, i.e. the Pharisees and Sadducees, and
eventually Pauline Christianity. Impregnated cognition of aforesaid sectarian fiber divulges no
correlation or equivalence between these exceedingly difficult scenarios by miles. It can be
stated that the ideology of the true followers of Jesus has been apparently taken up by a
diametrically-opposed theology. Up to now, the Qurʾān has not once been employed when
studying DSS, leaving DSS research inherently defective and incoherent with regard to the
Essenes and the Qumran community. Perhaps the latent prejudice against the final testament, i.e.
the Qurʾān, is prima facie rationale not to employ the Qurʾān to examine historical events that
occurred before it was revealed. Yet this is similar to Einstein‘s cosmological constant that he

8
Stephen N. Lambden, ―Some Aspects of Israʾiliyyat and the Emergence of the Babi-Bah‘i Interpretation of the
Bible‖, PhD diss., Newcastle University, 2002, p. 16. Doctoral dissertation retrieved from http://bahai-library.com.

7
placed in his theory of general relativity, which constant later on proved to be the biggest blunder
of his life. A corresponding blunder is committed by biblical scholars who are constantly
examining these scrolls while ignoring the final revelation. Thus, most biblical exegetes see the
disassociate linkage of Jesus and John as conflicting with biblical canons, even though it is
confirmed through the antithesis found in the Qurʾān.9 Juxtaposing John‘s ―chaste‖ quality from
a reference in Qurʾān with the same quality found in the Essenes compels the same yardstick to
be used that was applied in linking the Essenes‘ ―chaste‖ quality with the Qumran community
based on references in Josephus and Pliny.10 A superior investigation warrants that if one
common quality, narrated from two different sources in two different timelines from two
different backgrounds, is there, it is established as true. Then, on the basis of ―criterion of
multiple attestation‖, the authenticity and legitimacy of the claim is beyond any doubt and
argument of the truth of the information contained within these sources is undeniable. This
proposition brings the latest investigation of these two prophets who were living at the same time
as the Qumran community. This argument leaves no room to turn a blind eye to these glittering
testimonies. These aspects ought to be unified in order to get an accurate assessment, rather than
meandering on the crest of cogitations that, up to now, have only resulted in varying conjectures
on these scrolls.
Therefore, internal evidence from the Qurʾān forces scholars to see that the Essenes, John
and Jesus were all together at one point, at one time in one community. This will, in turn, lead to
supplementary, interlinked clues to elucidate the ―jigsaw puzzle‖11 that was regrettably left
unsolved by the international team of editors who worked on these scrolls. Probably, some innate
prejudice caused these clues to be left unaddressed. One idea is related to the ―Sleepers of the
Cave‖, i.e. Aṣḥāb al-kahf. The conclusions drawn can help determine whether a timeline that
9
The Qurʾān proclaims John as the precursor of Jesus (Kor 3, 38-39) whereas in Matt 3, 14 and John 1, 33 conflict
with respect to their physical meeting prima facie therefore scholars differ on an explanation for this. More so,
celibacy was characteristic of the Essenes as reported by the historian Flavius Josephus, and juxtaposing the same
quality of John (Kor 3, 38-39) leaves no doubt that they lived as one community.
10
Flavius Josephus, ―Antiquities of the Jews‖, Book XVIII, ch. 1 (AJ 18.1.5) also retrieved from
http://www.ccel.org/ccel/josephus/works/files/ant-18.htm and Pliny, ―Natural History‖ Volume II: Books 3-
7. Translated by H. Rackham. Loeb Classical Library 352, Cambridge, MA: Harvard University Press, 1942
retrieved from http://www.loebclassics.com/view/pliny_elder-natural_history/1938/pb_LCL352.277.xml
11
The word ―Jigsaw Puzzle‖ is used as editorial work on these Dead Sea scrolls as it is described by the
international scholars as trying to solve a jigsaw puzzle. See also Philip J Hilts, ―Decipherers of Dead Sea Scrolls
Turn to DNA Analysis for Help‖, New York Times, March 28, 1995. http://www.nytimes.com/. Also Times of
Israel Staff, ―Dead Sea Scrolls Project will Use Latest Tech to Solve ‗Ultimate Jigsaw‘‖, The Times of Israel,
February 23, 2016. http://www.timesofisrael.com/

8
places these scrolls between 250 BCE - 70 CE is reliable or the timeline suggested from Qurʾānic
evidence, supported by geographical evidence of scrolls based on the five-pronged juxtaposing
approach, is more compelling.
The current idea is that the Essene community segregated itself from the evils of society and
opted to live in caves according to the teachings of the Torah. This conclusion is reached purely
on the basis of historical research and the main aspects of the Essenes‘ community as
investigated by biblical scholars. In a bid to place another block to solve this ―jigsaw puzzle‖
some relevant Qurʾānic verses will be referred to.12 These verses were revealed as a result of a
very special incident which was the first indirect interaction of Jews with the prophet
Muḥammad. Therefore, this may be referred as a Jew-specific incident or verses.
The early Muslim historian al-Ṭabarī reported from the Companion ʿAbdullāh b. ʿAbbās that
the Qurayš of Mecca sent two of their leaders to Jewish scholars who were residents of Medina
(near Sela Mountain). The delegation‘s mission was to probe into their outlook on this prophet,
as they were ahl al-kitāb.13 Allah recounted the entire story in much greater detail in chapter
eighteen of the Qurʾān. This chapter is unique if viewed from the periscope of DSS, as it
elucidates distinct aspects of the Essenes.

2 Exposition of a Qurʾānic Verse (Kor 18, 25)

In order to develop this idea, it is pertinent to analyze the timing of the sleep through a
syntactical analysis of the verse so that the meaning and function of its verbs are made absolutely
clear. This verse is the only place that reveals the length of the youth‘s siesta, as it details that
God declared that it lasted 309 years.14 Few eminent Islamic scholars and mūfaṣṣirūn15 believe
that God is merely quoting what people were saying or that God did not explain nor give us any
timeline.16

12
Kor 18, 9-26.
13
Commentry of Ibn Ğarīr, Tafseer Ibn e Jarir, Book 15, p. 141. https://archive.org/stream/tafseer-al-
tabari/taftabry15#page/n141/mode/2up.
14
―And they remained in their Cave for three hundred years; and others added nine more years‖ (Kor 18, 25).
15
This is supported by the Companion ʿAbdullāh Ibn Masʿūd and the historian Qatāda as narrated by commentaries
of Kor 18, 25 by Ibn Ğarir and Ibn Katir in their commentaries (however, the tradition of Ibn Masʿūd and Qatāda is
declared disconnected [munqata’] in both cases by Ibn Katir). See http://download3.quranurdu.com/Tafseer%20Ibn-
e-Kaseer/15.pdf. Among modern scholars, Maududi advocated this; see http://www.tafheem.net/tafheem.html
16
These scholars refer to the subsequent verse, Kor 18, 25: ―Allah knows best about the period of their stay there‖.
Maududi says, ―We are of the opinion that the number of the years ‗300 and 309‘ have not been stated by Allah

9
 Moving on to syntax analysis, Kor 18, 25 is a compound sentence containing two phrases
connected by the conjunction ―and‖. In the first part, God counts these years as per His criterion
of month computation that is the yardstick that He instructed us to follow, i.e. the ―lunar
calendar‖ of the Hijri calendar. God says in the second part that ―others‖ using the Julian
calendar (based on the solar calendar) added nine years to it. Mathematically, both are correct.
Therefore, the Companion ʿAbdullāh b. ʿAbbās has rightly explained that it was what others said
(using the Julian calendar). The morphology of word ‗others added‘ shows that it is in form VIII
and suggests that it is transitive.17 Hence, all those scholars who missed this important point
ended up unintentionally and subliminally quoting spurious biblical traditions. Here a ―Qurʾānic
Miracle‖ is evident, regrettably ignored because of contradicting explanations of the verse.
Muslim scholars such as Jalal ad-Din al-Maḥalli, Jalal ad-Din as-Suyuti, Mufti Shafi Usmani,
Dr Israr Ahmed and many others believe that God uses both lunar and solar calendar in this verse
because each month of the Islamic calendar commences with the birth of a new lunar cycle as
ordained by God.18 The lunar year consists of precisely 354.36768 days, the time it takes for the
moon to orbit the earth twelve times, whereas it takes 365.242217 days for the earth to complete
one revolution of the sun, a solar year. There is thus a difference of 10.874537 days (c. 11 days)
between the solar and lunar years. This can be clarified by simple mathematics:19 300 lunar years
x 11 days (the difference in length every year) = 3,300 days. Calculating in terms of the solar
year, bearing in mind that one solar year lasts 365.242217 days, the calculations turns out to be
3,300 days/365.24 days = 9 years. In other words, 300 years according to Hijri calendar is equal
to 300+9 years according to Julian calendar. The Qurʾānic verse also demonstrates the difference
of nine years.
With this clarity, it is now time to move on to the famous traditions regarding Aṣḥāb al-
kahf. Essentially, all of Islamic academic research on this subject is condensed here.

3 Existing Traditions on Regions and Places

Himself but Allah has cited these as sayings of the people‖. Commentary of Maududi (Kor 18, 25), Tafheem ul-
Quran, available at: http://www.tafheem.net/tafheem.html
17
Transitive verbs require a direct object. In this case, the direct object for transitive verb ―Others added‖ is ―nine
years‖. See http://corpus.quran.com/search.jsp?q=pos%3AV+%28viii%29&s=1&page=11
18
―The number of months in the sight of Allah is twelve (in a year)‖ (Kor 9, 36).
19
This mathematics is available easily on research sites.

10
A number of places are famous for being the possible dwelling sites for Aṣḥāb al-kahf.
Essentially, there are two places that are logical contenders as per various traditions.

3.1 Wadi al-Rağīb, Jordan

The Cave of the Seven Sleepers is near to Amman, in the direction of the Dead Sea. This site is
located near the village of al-Rağīb, about 10 km east of Amman. Traveling from Amman to the
Dead Sea one passes near Kahf al-Raqīm. Jordanian archeologist Rafīq Wafa al-Dağanī
discovered this site in 1963 following a massive excavation project that was a consequence of
the DSS discovery.20 This discovery confirmed that there were seven people, while the eighth
was their dog, which was buried at the entrance of the door to protect them. Its proximity to the
Qumran community also reflects special attachment between DSS and Aṣḥāb al-kahf.

3.2 Ephesus, Turkey

The ancient city of Ephesus is located in modern-day Turkey, where the events surrounding
Aṣḥāb al-kahf supposedly took place. Built in the 11th century BCE, the city was a famous idol-
worshipping site that had the moon goddess Diana as its chief deity, and her temple as one of
the seven wonders of the ancient world. This site is famous because of the Isrāʾīli traditions21
related to Aṣḥāb al-kahf and associated cave ruins.22 A tradition related to Ephesus is often
quoted and supported by islamo-biblical scholars and historians; for example, Gibbon
mentioned this tradition in his epochal book on Roman history.23 While an introduction to
Ephesus demands the elaboration of the sanctity and popularity of this city, in a bid to avoid
repetition the details are discussed in the analysis, below.

4 Important Conclusions from Various Islamic Chronicles

The Famous Muslim orator Josef A. Islam has suggested that Ephesus is the most likely place.
However, he admits that he does not intend to study this situation academically. Subsequently,

20
Official website of Amman mainted by city Municiplity at
http://www.ammancity.gov.jo/en/services/histdetails.asp?id=3
21
John Sanidopoulos, ―Historicity of the Seven Sleepers of Ephesus‖. John briefly mentions biblical details of this
tale. See http://www.johnsanidopoulos.com/2009/10/historicity-of-seven-sleepers-of.html
22
W. Francis Ainsworth, ―The Seven Sleepers of the Ephesus‖, Campbell’s Magazine 5 (1844), p. 433-39.
Available at https://books.google.com.pk/books?id=qJpEAQAAMAAJ.
23
Edward Gibbon, ―The History of Decline and Fall of Roman Empire‖, vol. i, p. 1329.

11
he supports Ephesus in his conclusions.24 Harun Yahya is another famous Islamic researcher
and writer who concludes Ephesus is probably the location.25 The renowned Muslim scholar
from the subcontinent Moulana Maududi wrote a complete research thesis in his commentary of
Kor 18, 9-26, which concludes with the Ephesus tradition that he strongly supports.26 He starts
with oldest Syriac tradition of Jacob in AD 452, wherein he believes that Jacob was born just
after death of cave youth. This tradition was recorded in AD 474 and subsequently transferred
to islamo-biblical scholars. He believes that Muslim tradition got its roots from this Syriac
version, and Ibn Ğarīr al-Ṭabarī also cited it in his commentary.

4.1 A Critical Analysis of Maududi

The motives for choosing the commentary of Maududi for critical analysis are many. It is a
widely-read modern-day multilingual commentary of the Qurʾān that is often quoted by the
Muslims of the subcontinent and by non-Muslims. In this capacity, the majority of Muslims are
deriving inspiration from biblical beliefs preached in Qurʾānic exegesis. Moreover, he is a strong
supporter of the biblical tradition on Aṣḥāb al-kahf. A critique of the arguments given by
Maududi, based on critical academic analysis, is summarized below:

4.1.1 The Timeline Issue Cross-Examined

Maududi fervently supports the timeline given by Bishop Stephen. The Qurʾān explains that this
youth slept for 309 years, while Gibbon counts them for 187 years, from the tradition of Bishop
Stephen.27 It is already explained that both 300 and 309 years are mathematically correct, leaving

24
Joseph Islam says ―Unknown to many Muslims a powerful well attested Christian tradition is associated with the
cave sleepers who were considered natives of the city of Ephesus‖. This analysis is given at
http://quransmessage.com/pdfs/Sleepers%20of%20the%20Cave.pdf
25
Harun Yahya, ―Perished Nations‖, London, Ta-Ha Publishers, 2001, p. 131. He says, ―According to widespread
belief, the Companions of the Cave who are praised both by Islamic and Christian sources were subjected to the
cruel tyranny of the Roman Emperor, Decius 250CE... The most reasonable of these are Ephesus and Tarsus‖.
Downloaded from http://www.harunyahya.com/en/Books/904/perished-nations.
26
Maududi says that ―The Seven Sleepers so closely resembles the story told by our commentators that both the
versions seem to have been drawn from the same source. The resemblance between the two versions is so close that
even the name of the companion whom the Sleepers sent to the city to buy food after waking up has been mentioned
as ‗Jamblicha‘ by the Muslim scholars and Jamblichus by Gibbon‖. Available at
http://englishtafsir.com/Quran/18/index.html#sdfootnote9sym
27
The Editors of Encyclopædia Britannica, ―Seven Sleepers of Ephesus‖, available at
https://www.britannica.com/topic/Seven-Sleepers-of-Ephesus, and John Sanidopoulos, ―Historicity of the Seven
Sleepers of Ephesus‖, available at http://www.johnsanidopoulos.com/2009/10/historicity-of-seven-sleepers-of.html

12
no doubt that this timeline is given by God. By using simple mathematics and subtracting 309
years of their sleep time (assuming this is correct) from the time when the bishop narrated it, i.e.
450 CE, 450 minus 309, the incident date comes out as 141 CE, while the bishop said it
happened in the time of the Emperor Decius, in 250 CE. Conversely, if Bishop Stephen is
believed, that it happened in 250 CE, it takes the awakening of the sleepers ahead of the
narrator‘s own lifetime, as 250 plus 309 = 559 CE (time of awakening). However, this argument
is not supported by those who opine that these years were not given by God, and who therefore
inadvertently incline towards the Isrāʾīli tradition. These mathematics demands an effective
probe into the timeline issue of this incident as it could reveal amazing conclusions.

4.1.2 The Roman Empire and the Distance Issue

The Roman Empire was politically divided into Eastern and Western Roman Empire by Emperor
Diocletian in 285 CE28 due to administrative issues. This, in the long run, resulted in the
theological division between Rome and Constantinople famously known as the Great Schism of
1054 CE. It is traditionally acknowledged that the Decius persecution was organized by the
Emperor Decius in 250 CE (before the empire was divided, with its capital at Rome),
approximately 2,025km from Ephesus. Once the emperor heard about the youths‘ change of
faith, and as per Maududi‘s commentary, ―he called them‖. Either the emperor could have
summoned them all the way to Rome or he might have been ―coincidently‖ at Ephesus at that
time (as it is preached in various Isrāʾīli traditions). Pertinently, before this miracle Aṣḥāb al-
kahf were ordinary people numbering less than ten and were just ordinary subjects of the huge
Roman Empire with no special status. During their sleep of 187 years (according to biblical
tradition), two important events occurred: one, the Roman Empire was divided into the Eastern
Roman Empire with its capital at Constantinople and the Western Roman Empire with its capital
at Rome. Second, during their sleep, the Eastern, Byzantine Empire, in whose boundary Ephesus
was located, adopted Trinitarian Christianity in 380 CE as the state religion and later on
metamorphosed ‗Holy Roman Empire‘ because of this adoption of Christian faith. Aṣḥāb al-kahf
supposedly woke once the Emperor Theodosius II (d. 450 CE) was ruling from Constantinople, a
distance of 552 km from Ephesus. As per Maududi‘s commentary, extracted from the Christian

28
Jean Cousin, ―Diocletian‖, Encyclopedia Britannica, 2015, available at
https://www.britannica.com/biography/Diocletian

13
tradition, on their awakening the Emperor was informed of this and he came to meet them and,
after receiving grace, the youth went inside the cave, slept and died. The Emperor had either to
be at Ephesus ―coincidently‖ out of everywhere in his huge Empire, or had travelled 552 km to
meet the youths. The time taken between the youth-meeting and a later episode of their meeting
with the Emperor must have taken weeks of travelling if not more. And it is traditionally known
that the youth only awoke once. Once they slept again, they died. So, according to this tradition,
there was not just one miracle but at least three, seen in the presence of two different emperors,29
at that particular site, at the appropriate time, keeping in mind the Roman Empire‘s split.

4.1.3 The Ephesus Tradition and its Relation to Christianity

The Ephesus tradition has biblical theological affinities attached to it. Bishop Stephen and
Gibbon promoted it with the same level of sanctity as Muslims promote the holy city of Medina.
Ephesus is not merely one city that is selected for this tradition out of the whole Empire.30
Bishop Stephen was a staunch Trinitarian and at no point ever advocated Unitarian beliefs. On
the other hand, Aṣḥāb al-kahf were Muslim (demonstrated by the Qurʾān). Ephesus itself was a
Holy Roman Trinitarian Christian center in the year of their supposed awakening. God
emphatically nullifies the trinity in the Qurʾān,31 so Muslim scholars and mūfaṣṣirūn must

29
W. Francis Ainsworth, ―The Seven Sleepers of the Ephesus‖. A paragraph of interrogation states ―I was put there
last night with six other noble man, by the order of the Emperor (Note the Emperor‘s physical presence) and my
name is Jamblichus‖. Gibbon says in his book ―When the emperor Decius persecuted the Christians, seven noble
youths of Ephesus concealed themselves in a spacious cavern in the side of an adjacent mountain where they were
doomed to perish by the tyrant, who gave orders (Note the physical presence) that the entrance should be firmly
secured with a pile of huge stones‖, and in same paragraph Gibbon says ―as it is said, the emperor Theodosius
himself (Note the physical presence) hastened to visit the cavern of the Seven Sleepers, who bestowed their
benediction, related their story, and at the same instant peaceably expired‖.
30
In the bible, the famous ancient city of Ephesus is mentioned in Acts 18, 19-24, 19, 1-35 etc, having terraced
houses, the basilica of John, and the Ephesus archaeological museum as Christian pilgrimage sites. Ephesus was
also the site of Temple of Artemis—one of seven wonders of the ancient world. There is also the theatre where some
24,000 citizens of Ephesus gathered, shouting ―Great is Artemis!‖, during a riot started in response to Paul‘s
ministry there. The Apostle visited this city during his second missionary journey (Acts 18, 18–21) and returned
during his third missionary journey (Acts 19, 1–20, 1). Timothy later served as pastor in this city, during which time
Paul wrote him two letters (1 and 2 Timothy). Some years later Ephesus served as the home base for the Apostle
John‘s ministry, from where he wrote a number of letters (1, 2, 3 John) and to which he sent the Book of Revelation.
See http://www.bibleplaces.com/ephesus/
31
―They have certainly disbelieved who say, Allah is the third of three. And there is no god except one God. And if
they do not desist from what they are saying, there will surely afflict the disbelievers among them a painful
punishment‖ (Kor 5, 73).

14
reconsider their explanation of the youth‘s Christian faith.32 While Maududi‘s maxim considers
that many embraced Christianity, and he records the Emperor Theodosius II even supplicated to
God to show him a sign about resurrection, and as a result a youth awoke. It is thus important to
uncover the faith of Emperor Theodosius II himself. His grandfather, Emperor Theodosius I, was
the founder of Christian Europe after converting pagan Roman Empire into Holy Trinity
Christian Roman Empire in 380 CE. Theodosius II went a long way to settle the theological
disputes surrounding two great Christological controversies of that time,
Nestorianism and Eutychianism. These are not small credentials by any standard. That is why the
Roman Emperors and Ephesus are duly honored by Christianity and Europe. Yet it is seen that
the Trinity is disapproved by the true God, and in this tradition a non-believing Emperor
supplicates to ―his‖ God to show him any sign of resurrection that would prove this illegitimate
ideology. The true God wouldn‘t manifest a wrong theology through evidence that seemed to
affirm its wrong belief, and eventually affirm the wrong belief of complete empire, and this is
exactly what happened. Is God playing dice with his creatures? A true God would never do that,
although it is quite possible that the truth was presented but understood wrongly.

4.1.4 The Question of Christian Persecution

To further strengthen this basic argument, the theological attitude of Trinitarians toward
Unitarians is abundantly available in western history. A famous example is what the Trinitarian
Church did with its own Pope Honorius I (d. 638 CE). Once Emperor Heraclius, at the time of
the prophet Muḥammad, inquired of Pope Honorius I about monotheism of Christianity, the
Pope supported a formula proposed by the Heraclius that aimed to reconcile Monotheists and the
rest of the Catholic Church. This Pope was condemned posthumously forty years after his death
by Third Council of Constantinople in 680 CE because of his monotheist beliefs.33
The persecution of Christians started after the ascension of Jesus. Emperor Nero blamed
them for a fire in Rome, irrespective of their faction. For the pagan Roman Emperors, Christians,
Jewish-Christian and Jews were merely small subject people-groups within a huge Empire.
However, these minor subjects declined to bow to the pagan deities, and it was the only bone of
32
Maududi cites this in his commentary: ―As most of the population had embraced Christianity or faith of Jesus‖.
Available at http://englishtafsir.com/Quran/18/index.html#sdfootnote17sym
33
The Editors of Encyclopædia Britannica, ―Honorius I‖, in Encyclopedia Britannica, 1998. Available
at https://www.britannica.com/biography/Honorius-I

15
contention, irrespective of their faith or theology. It included both Unitarian (like Aṣḥāb al-kahf)
and Trinitarian (such as the followers of St Paul, who himself was supposedly killed by Emperor
Nero) Christians, as well as Jews.34 It was at the same time that St Paul was active in spreading
the Christian faith apace that the true followers of Jesus, such as the Essenes of Qumran, who
were struggling in caves. This period and pivotal phenomenon is overlooked by most Islamic
scholars, including Maududi, who state that Christian Europe was the true follower of Jesus. The
pagan Roman Empire was converted to Trinitarian Christianity in 380 CE, an event that was
followed by a persecution of Unitarian Christians when millions were killed because of their
faith. This is the timeline in which the Unitarian youth supposedly woke up, as per biblical
tradition. Therefore, once they woke up, even if Christian version is believed, they were, as
Unitarians, in an even worse position, as they did not receive people of true faith but instead
disbelieving Trinitarians, as the Qurʾān confirms.
Moreover, since Muslim scholars and mūfaṣṣirūn opine that Decius was persecuting
Unitarians in the majority of the Qurʾānic exegeses, there is a need to examine the persecution of
the Emperor Decius, with a primary focus on which Christian faction was persecuted. There is
the famous ―Seventh Persecution, under Decius, 249 CE‖ in history, and one of the most
important people that he killed was none other than Roman Pope, Bishop St Fabian,35 who was a
Trinitarian.
Prima facie this particular tradition, in its present form, severely lacks the in-depth
consultation provided by ―Five-Pronged Juxtaposing‖. In this commentary, a biblical tradition is
first narrated and then a mufasir (exegete) starts supporting it vehemently. God strictly warns us
not to enter into discussions ―with them‖ (third-person masculine plural object pronoun).36 Who
are ―them‖ in this verse, about which God firmly prohibits Muslims to ask or enter into
discussion? Top research cases have shown that many Islamic scholars have discussed the

34
Dennis Prager, and Joseph Telushkin, ―The Nine Questions People Ask About Judaism‖, p. 78-91. They cite,
―Some 50,000 to 100,000 Jews were themselves crucified by the Romans in the first century‖. Available at
http://www.jewishvirtuallibrary.org/jsource/anti-semitism/jesus.html
35
The Encyclopedia Britannica says, ―A large number of Christians defied the government, for which the bishops of
Rome, Jerusalem, and Antioch lost their lives and many others were arrested. See
http://www.britannica.com/biography/Decius. Also, the Catholic Encyclopedia says, ―Fabian died a martyr (250 CE)
at the beginning of the Decian persecution‖ cf Meier, Gabriel. "Pope St. Fabian." The Catholic Encyclopedia. Vol.
5. New York: Robert Appleton Company, 1909. 21 Feb. 2017 <http://www.newadvent.org/cathen/05742d.htm> .
36
There are a few people only who know their correct number: so you should not enter into discussions with them
about their number except in a cursory way: nor ask anyone about them‖ (Kor 18, 22).

16
preaching of spurious Isrāʾīli tradition. Consequently, these scholars ended up giving
subconscious authentication to the Trinitarian faith. Paradoxically for Muslim scholars, the
Catholic Church is ecstatic about the fact that Trinitarian theology is preached in Unitarian
Qurʾān in this way. Testament to this fact is the statement of Gibbon that ―The story of the Seven
Sleepers has been adopted and adorned by the nations, from Bengal to Africa, who profess the
Mahometan religion‖.37
It is quite plausible that Islamic scholarship has made only a cursory examination of the
cave affair because of the second part of the same verse, i.e. to not ask anyone about them. This
again does not allow out-of-context references to be quoted.

4.2 The Research of Mufti Shafi Usmani

Tafṣīr Mā’rif al-Qurān chapter eighteen is most elaborate, unbiased and covers all aspects and
traditions, both old and new. Mufti Shafi Usmani says, ―The reports and narratives appearing
above establish that commentators have given three locations for the site of the Cave of the
People of Kahf, in Ailah near Aqabah, then the cave in al-Andalus (Spain) and also in
Ephesus‖.38 He has rightly refrained from giving his own verdict and instead relied only on
passing down traditions. However, in later verses his commentary seemingly inclines towards the
version of Emperor Decius as further elaboration is made with reference to that persecution.

4.2.1 A Critique of the Analysis of Shafi Usmani

1. Mufti Shafi Usmani opined that the question asked about Christians by the Jews of Medina is
the result of a Jewish-Christian prejudice.39 This means that, subconsciously, Shafi Usmani is
also convinced that it is a Christian tradition. Moreover, millions of Jews were killed on this
prejudice because of contravening theology. These theologies couldn‘t be in agreement, at least
before the discovery of DSS. The only point of contention is the theology of Aṣḥāb al-kahf being
the followers of Jesus, whom Christians consider to be God and Jews take as an imposter.
Moreover, chapter ―The Cave‖ was revealed on inquisition of the same offshoot of persecuted
and hunted Jews of Medina.
37
Edward Gibbon, ―The History of Decline and Fall of Roman Empire‖, vol. i, p. 1330-35.
38
Mufti Shafi Uthmani, Mārif al-Qurān, vol. v, p. 561. Available at
www.maarifulquran.net/index.php/maarifulquran-english-pdf
39
Ibid, p. 586.

17
 The treaty signed between Caliph ʿUmar and Patriarch Sophronius highlights the heat of
contemporary relations between Jews and Christian. While the patriarch was handing over
Jerusalem to the caliph in 638 CE, one condition, related to Jews not being allowed to enter
Jerusalem, was added due to the demand of patriarch.40 Jews (including the Jews of Medina)
were not allowed to visit Jerusalem except for the annual sacrifice. Therefore, this argument may
be extraneous to Mufti Shafi Usmani but it is relevant to this study; a Jew would never propagate
the Christian faith that they renounced from the outset.
2. Shafi Usmani shared a lead that the Jordanians looked for caves everywhere after the
Qumran caves were discovered and extensive excavation of surrounding area was carried out,
and the present site of al-Rağib in Jordan was discovered. It leads to the inference that the
linkage of cave people with DSS and the Essenes can‘t be ruled out.41
3. Shafi Usmani hinted that ―it was a post-Messiah period and it is possible to look for a
timeline for these youth caves‖.42 This is an excellent analysis and an effort is made here to
determine their timeline period.

5 Latest Research with Reference to DSS Study

God astoundingly started reply to the Jews‘ questioning in Sūrat al-kahf, with a verse that carries
name of a place called ―Raqīm‖.43 Even more astonishingly, a scroll segment carrying the name
of place ―Rakem‖ is also found amongst DSS.44 There may well be a coherent and logical
connection between this common name found at two different places. This coherence is full of
potential if superimposed by another relevant clue, which in this case is commentary on
Habakkuk (to be discussed below). A dangerous potential is to abrogate the timeline consensus

40
The treaty says, ―No Jew will live with them in Jerusalem‖; cited in Firas Alkhateeb, ―Jerusalem and Umar Ibn
Al-Khattab‖, 2012. Available at http://lostislamichistory.com.
41
Mufti Shafi Uthmani, Mārif al-Qurān, vol. v, p. 581.
42
Ibid, p. 586.
43
am ḥasibta anna aṣḥāba l-kahfi wa al-raqīmi kānū min āyātinā ʿağaba (Kor 18, 9).
44
Scroll 4Q462 Fragment says, [ . . . Shem and] Ham and Japhet [ . . . ] 3[ . . . ] to Jacob, and he [said . . . ] and
remembered [ . . . ] 4[ . . . ] to Israel [ . . . ] Then [they] shall say [ . . . ] s[ . . . ] to Rekem we went, for [ . . . ] was
taken [ . . . ] 6[ . . . ] to slaves for Jacob in love [ . . . ] 7[ . . . he will] give it as a possession to many. Dots inside
brackets are missing portion of scrolls. See also
http://www.nbz.com.br/igrejavirtual/qumran/Site4/dssmeditation.htm

18
of these scrolls, i.e. 250 BCE-70 CE45 at one place and the possible shifting of focus from
Christian-owned Aṣḥāb al-kahf tradition into the Jewish tradition.

5.1 Explaining Raqīm

Mufti Shafi Usmani concludes that Aṣḥāb al-kahf and the People of Raqīm are two names for the
same community.46 Significantly, one of the scroll segments (4Q462) amongst DSS refers to the
same name, ―Rekem‖. There is a view that Josephus, in his writings, might have confused Petra
with Rekem, as in Aramaic Rekem means Kadeš, which in return is Israel.47
Kadeš or Qadeš, also known as Qadeš-Barnea, is mentioned ten times in Bible. This site
carries a significant historical record and the name is probably linked with holy desert
wanderings in biblical history. Available references compel us to believe that Rekem is the name
of Kadeš (Israel), demarcating the southern border of Israel.48 Now it is easier to contemplate
why Kaʿb b. Ahbār explained that Rakem was a name of the town where cave people lived.49
Kaʿb b. Ahbār was a Jewish rabbi before he converted to Islam and is considered a big name
who introduced Isrāʾīli traditions to Islamic exegesis.

5.2 A Conclusive Outlook on Aṣḥāb al-kahf from Qurʾānic Verses

The Qurʾān mainly describes Aṣḥāb al-kahf in Kor 18, 9-26. This tradition is explored from a
wholly new perspective encompassing, converging and reaching to unprecedented conclusions
derived from five major historical subjects at once through the ‗Five-Pronged Juxtaposing‘
approach. The methodology adopted is unique as selected verses and portions of Kor 18, 9-26
are probed thoroughly from a historical perspective.
1. ‫الرقي ِم‬
َّ ‫َهف َو‬
ِ ‫صحاب الك‬
َ ‫َأ َّن َأ‬
anna aṣḥāba l-kahfi wa al-raqīm (Kor 18, 9), translated as ―Do you suppose that the

45
This academic error is comitted by biblical scholars because of widespread disassociating of DSS studies from the
Qurʾān. Therefore, they intentionally or unintentionally miss out many important inferences like this one.
46
Mufti Shafi Uthmani, Mārif al-Qurān, vol. v, p. 574
47
It is pertinent to mention that Josephus, Eusebius and Jerome assert that Rekem was the native name, and this
name appears in the DSS as a prominent Edomite site most closely describing Petra, and associated with Mount Seir.
But in the Aramaic versions, Rekem is the name of Kadesh (Israel), suggesting that Josephus may have confused the
two. See http://petraisrael.com/petra-faq/about-petra/. See also Flavius Josephus, Antiquities of the Jew, Loeb
Classical Library, London, 1961, iv.vii.§1.
48
In Gen 14, 7; Num 13, 3-26, 14, 29-33, 20, 1, 27, 14, 34 4; Josh 15, 3; Ezek 47, 19.
49
Mufti Shafi Uthmani, Mārif al-Qurān, vol. v, p. 574.

19
Companions of the Cave and the Inscription‖. The location mentioned in this verse is fixed as
present day location of al-Rağīb with strong evidence from DSS scroll fragments, Qurʾānic
verses and testamentary excavation of the present cave in 1963 as a result of the DSS discovery.
2. ‫ِإوَّ ُهم فِتيَةٌ آ َمىىا ِب َر ِبّ ِهم َو ِزدواهُم ُهذًي‬
innahum fityatun āmanū bi-rabbihim wa-zidnāhum huda (Kor 18, 3), translated as ―They
were indeed youths who had faith in their Lord, and We had enhanced them in guidance‖. This
verse expounds the nature of the faith of Aṣḥāb al-kahf, wherein God confirms that they were
faithful Muslims. Paradoxically, all exegeses of the Qurʾān inadvertently describe them as being
both true followers of Jesus while at the same time linking them with the Pauline Christian
Roman Empire. However, the two theologies are miles apart. Christian Romans are declared
disbelievers in the Qurʾān but this verse declares that Aṣḥāb al-kahf were not only faithful
followers but God increased them in their faith. As such, they cannot be in the same theological
bucket.
3. ‫لَه وَذع َُى ِمه دووِ ِه إِ ٰل ًها‬
lan nadʿuwa min dūnihī ilāhan (Kor 18, 14), translated as ―We will not invoke any other
deity than him‖. This verse implies that others wanted the Aṣḥāb al-kahf to worship a deity other
than the one God. From the first century CE to 250 CE (according to Christians), these people
could be either Jews, Jewish-Christians, Roman Pagan Gentiles or Roman Pauline Christians.
Attention is drawn to Acts 17, 18,50 which relates how people talked about Paul (a Pharisee)
preaching deities other than God. The writer of Acts knew the consequences of this verse and
without wasting a moment adds explanation in the same verse ―They said this because he was
proclaiming the good news about Jesus and the resurrection‖.51 This idea is further strengthened
as the basic reason for the theological separation of Paul from the Jews was the way in which he
presented Christ to the gentiles. This presentation ultimately raised the status of Jesus from man
to God and led to the trinity of Christianity. Presumably the ―good news‖ mentioned in Acts
included other deities with the one God.

50
―Also some of the Epicurean and Stoic philosophers were conversing with him, and some were asking, ‗What
does this foolish babbler (Paul) want to say?‘ Others said, ‗He seems to be a proclaimer of foreign gods‘‖.
51
However, Ellicott‘s Commentary says that St. Paul‘s hearers saw in the word Anastasis (= Resurrection) the name
of a new goddess, representing the idea of immortality, to be worshipped in conjunction with Jesus, and therefore
they used the plural and spoke of his bringing in ―strange gods‖. Retrieved from
http://biblehub.com/commentaries/acts/17-18.htm

20
4. ‫ٰهؤُال ِء َقى ُمىَا ا َّتخَذوا ِمه دووِ ِه آ ِلهَ ًة‬
hāʾulāʾi qawmunā ttaḫadū min dūnihī ālihatan (Kor 18, 15) translated as ―These—our
people—have taken gods besides Him‖. The words hāʾulāʾi qawmunā in this verse refer to ―one
faction of a nation‖ that was exceptionally powerful compared to Aṣḥāb al-kahf. This explicitly
means that those who were pressuring Aṣḥāb al-kahf originally belonged to their own nation.
On the other hand, Aṣḥāb al-kahf were also convinced that invokers were primarily part of their
own nation. In first-century Christianity ―these invokers‖ could only be from Jews and there is
zero probability that they could be from Gentiles as Aṣḥāb al-kahf call them ―our people‖. There
was only one possible nation at that time in that area, the Jews. The rest were all gentiles as per
Jewish theology, a status that prevails even today. The biblical circle is generally convinced that
the true followers of the Torah in the first century were the Essene faction of Judaism. This
community lived at Qumran and did not bow to any deity after the ascension of Jesus. In the
meantime, there is a requirement to evaluate those Jews who were following deities other than
God. Juxtaposing Kor 18, 15 and Acts 17, 18 leads to the inference that St Paul was allegedly
charged with ―invoking gods‖. Most probably, these invokers were Pharisees or Sadducees who
followed St Paul, merged with gentiles and raised the status of Christ to God. This Jewish
faction, especially Paul, indeed was on very good terms with the Roman gentiles to the extent
that they intrigued with the Roman Governor Pilate in the supposed crucifixion of Jesus
(Matthew 27, 1). These Romans came to Paul‘s rescue in danger (Acts 21, 31-37) and St
Paul was apparently proud of his status as a Roman citizen (Acts 22, 28).
ٰ ‫َف َمه َأظ َلمُ ِم َّم ِه افت‬
َّ ً‫َري عَ َل‬
5. ‫َّللا ِ َك ِذبًا‬
fa man aẓlamu mimmani ftarā ʿalā llāhi kadiba (Kor 18, 15), translated as ―Who is more
wicked than someone who invents lies about God‖. This verse is repeated with fa man aẓlamu
four times in the Qurʾān,52 with wa man aẓlamu five times, and another six times with
subsequent different words or sentences.53 However, with particular reference to this verse (Kor
18, 15) it carries a particular meaning with respect to DSS studies and its relation to the theory
of Aṣḥāb al-kahf. The first meaning of this verse is clear and can be understood from the verse
itself. Yet it has another latent and hermeneutic meaning, and contemplation of this meaning

52
Kor 6, 144; 7, 27; 10, 17; 18, 15.
53
Dr Sāʿād ʿAbd al-Mağīd, ―Mutašabihāt fi al-Qurʾān‖. Arabic article retrieved from http://www.tayseer-
quran.com/showthread.php?t=106.

21
 takes this study right into DSS. The Habakkuk Commentary (1QpHab)54 in DSS also talks
about the wicked person and a lie. This scroll was one of the original seven DSS discovered in
1947 and published in 1951. The term ―Wicked Priest‖ is mentioned four times in it as being a
true adversary of the ―Teacher of Righteousness‖ and a ―Liar‖. This personality of ―Wicked
Priest‖ and ―Teacher of Righteousness‖ and a ―Liar‖ is a focal point in the ―Habakkuk
Commentary‖. A portion of universally-recognized timeline of DSS (150-140 BCE) includes
minimum five High Priests: three Hellenized and two Maccabean.55 Outside this recognized
timeline many have cited Jesus and James the supposed brother of Jesus as the ―Teacher of
Righteousness‖ and their opponent High Priests as being the ―Wicked Priest‖. Timothy H.
Lim56 says ―1HabQp5.8-12 interprets ‗wicked one‘ as the Liar, rather than the Wicked Priest‖.57
Astoundingly this verse (Kor 18, 15) also reveals a solitary ―wicked person‖ who is forging a
―lie‖ about God and Aṣḥāb al-kahf are running away from him. Based on the principle of
―criterion of similar attestation‖ this is an unmistakable similarity between the Habakkuk
commentary and this verse (Kor 18, 15) that speaks of a wicked person and a lie. Who could be
this wicked priest, from this verse‘s perspective? This verse takes research right to the doorstep
of the timeline of Jesus and James the Just with respect to the Habakkuk commentary. This
association of the fact revolutionizes the notion of ―Wicked Priest‖ and reveals the innovative
outlook of ―wicked priest‖ and a ―liar‖ as narrated by most biblical scholars. Predominantly
few scholars and writers, such as Edmund Wilson, Hershel Shanks, Michael Baigent and Robert
Eisenman, have been prominent in kindling and objecting conspiracies involved in DSS.
Beignet discussed the point of view of Eisenman with regard to the ―Wicked Priest‖ and the
―Teacher of Righteousness‖ at length in his book.58 Dr. Lawrence Brown mentions in clear

54
1QpHab, col. 8, lines 4-11, translated by Vermes, says ―Will they not all of them taunt him and jeer at him saying,
‗Woe to him who amasses that which is not his! How long will he load himself up with pledges?‘‖. See
http://orion.mscc.huji.ac.il/cave/megila3.shtml.
55
G. Vermes, ―An Introduction to the Complete Dead Sea Scrolls‖, London: Penguin, 1990, p. 140.
56
He holds the Chair of Hebrew Bible & Second Temple Judaism at the University of Edinburgh.
57
Timothy H. Lim, Pesharim, New York: Sheffield Academic Press, 2002, p. 35-36
58
Michael Baigent and Richard Leigh, The Dead Sea Scrolls-Deception, London: Simon & Schuster, 1993, p. 159.
They say, ―Eisenman has effectively demonstrated that ‗the Liar‘ and ‗the Wicked Priest‘ are two quite separate and
distinct personages‖. Again at another point they say, ―According to the DSS, the ‗Liar‘ was the adversary of the
‗Teacher of Righteousness‘ from within the community. The ‗Teacher‘s‘ second adversary was from outside. This
was the ‗Wicked Priest‘, a corrupt representative of the establishment who had betrayed his function and his faith.
The ―Habakkuk Commentary‖ and certain other of the DSS are referring to the same events as those recounted in
Acts, in Josephus and in the works of early Christian historians.

22
 words in his article that the liar is none other than Paul himself.59 This is not a small revelation
and ideas seen earlier with respect to these verses lead to the same conclusion. It has massive
implications on Christology in a literal sense. This verse reveals that ―wicked‖ and a ―liar‖ is
the same person and it is this wicked person who is forging a lie. This evidence makes two
suggestions. First, it takes Aṣḥāb al-kahf closer to Jesus‘ ministry, unlike what is suggested by
existing traditions. Second, the glaring similarity with the Habakkuk commentary challenges the
existing timeline of DSS, i.e. 250 BCE – 70 CE and compels us to believe that probably only a
few of the scrolls were written after the ministry of Jesus. This amplifies and augments the
probability of a hidden or lost gospel of Jesus amongst these scrolls.
ِ ‫َفأووا إ ِ َلً الكَه‬
6. ‫ف‬
fawū ilā al-kahfi (Kor 18, 16), translated as ―then take refuge in the Cave‖. Aṣḥāb al-kahf
had no other option or place to hide in any city so they chose a cave. The existing Essene theory
basically revolves around the segregation of the true followers of the Torah and their subsequent
move to the caves. This youth seemingly belongs to the same cadre who chose to move to the
caves, bringing us even closer to the same timeline through internal evidence from the Qurʾān.
7. ٰ ‫َفليَى ُظر َأيُّها َأ‬
‫زكً َطعا ًما‬
fa al-yanẓur ayyuhā azkā ṭaʿāman fa al-yaʾtikum bi-rizqin minhu (Kor 18, 19), translated as
―Let him observe which of them has the purest food, and bring you provisions from there‖. The
concept of the purity of food was found amongst the original followers of the Torah but probably
not amongst the Roman gentiles. Regulations about pure and impure, clean and unclean foods,
was a hallmark of Judaism. Kašrut is the Jewish rule of dietary laws, which means ―fit‖ to eat.
This law prohibits the consumption of certain impure animals‘ milk and meat, and demands
slaughter according to a process known as šechita. This verse also shows that Aṣḥāb al-kahf
belonged to the Jews in yet another piece of evidence from the Qurʾān.
8. ‫طف َوال يُش ِع َر َّن بِ ُكم أَ َحذًا‬
َّ َ‫َوليَتَل‬
wa al-yatalaṭṭaf wa lā yušʿiranna bikum aḥada (Kor 18, 19), translated as ―Conduct
himself with caution lest anyone should discover our whereabouts‖, relates to their position once
they went into hiding. The essence of this verse shows that there was someone powerful enough
59
Dr Brown says, ―In 1984, one of the Scrolls‘ scholars suggested that the ‗Teacher of Righteousness‘ described in
the Dead Sea scrolls refers to either Jesus or James, and his opponent, the ‗Man of the Lie‘, ‗the Wicked Priest‘, is
Paul! This implies that the Dead Sea scrolls both validate Jesus as a prophet and expose Paul as a corrupter of his
teachings‖. See http://leveltruth.com/?p=120.

23
to seize them. This could have been either Romans or the Pharisees and Sadducees, both of
whom were indeed strong enough at that time to bring about the supposed crucifixion of Jesus
and the subsequent stoning of St Stephen and James the Just.
9. ‫إ ِ َّو ُهم إِن يَظهَروا عَ َلي ُكم يَر ُجمى ُكم َأو يُعيذو ُكم في ِم َّلتِ ِهم‬
innahum in yaẓharū ʿalaykum yarğumūkum aw yuʿīdūkum fī millatihim (Kor 18, 20),
translated as ―They will surely stone us to death or force us back into their faith‖. In this verse,
Aṣḥāb al-kahf feared two things, death by stoning and reversion back to invoker‘s faith. In first-
century Christianity there were two power players, the Romans and a faction of the Jews
(Pharisees and Sadducees) who were with the Romans. In the context of this verse, it behooves
us to ascertain the methods of capital punishments employed by both one by one. Roman
methods of inflicting death were various, and the most common punishments were:
a. Beheading (percussio securi)
b. Strangling (strangulatio)
c. Throwing a criminal from that part of the prison called the robur (precipitatio de
robore)
d. Throwing a criminal from the Tarpeian rock (dejectio e rupe Tarpeia)
e. Crucifixion (in crucem actio)
f. Burying alive
g. Throwing a criminal into the river (projectio in profluentem).
There is no trace of ―stoning to death‖ in Roman punishments, which suggests that fear of the
Romans is, in this verse, out of the question. However, there are four types of capital
punishments sanctioned by the Jewish Sanhedrin (the rabbinic court), which are, in decreasing
levels of severity:
a. Sekila – stoning.
b. Serefah – burning. This was done by melting lead, and pouring it down the throat of the
condemned person.
c. Hereg – decapitation. This is also known as ―being put to the sword‖ (beheading).
d. Chenek – strangulation.

Capital crimes separated by the four types of capital punishment

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 The following is a list from the Mišneh Torah (Sanhedrin, chapter 15) for crimes liable for
capital punishment (only stoning is elaborated).
a. Punishment by Sekila (stoning)
i. Intercourse between a man and his mother.
ii. Intercourse between a man and his father‘s wife (which may not be his mother).
iii. Intercourse between a man and his daughter in law.
iv. Intercourse with another man‘s wife from the first stage of marriage.
v. Intercourse between two men.
vi. Bestiality.
vii. Cursing the name of God in God‘s name.
viii. Idol Worship.
ix. Giving one‘s progeny to Molech (child sacrifice).
x. Necromantic Sorcery.
xi. Pythonic Sorcery.
xii. Attempting to convince another to worship idols.
xiii. Instigating a community to worship idols.
xiv. Witchcraft.
xv. Violating the Sabbath.
xvi. Cursing one‘s own parent.
xvii. Being a stubborn and rebellious son
These are the seventeen crimes liable for stoning in early Judaism, and there is evidence of
multiple cases of stoning by Jews in mid first century. Foremost amongst these is the attempted
stoning of Jesus himself, in which the Bible mentions that Jesus hid himself from this attempt.60
In Acts 7, a lengthy dialogue between St Stephen and the Sanhedrin is recounted. Stephen,
traditionally venerated as the first Christian martyr, provoked the anger of members of various
synagogues. He made a long oration denouncing the Jewish establishment who were
pronouncing the verdict on him and as a result he was stoned to death. His martyrdom was
witnessed by Saul of Tarsus (a Pharisee). Out of modesty and respect for his later stature it is not

60
The Bible says ―At this, they picked up stones to stone him, but Jesus hid himself, slipping away from the temple
grounds‖ (John 8, 59).

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mentioned anywhere that he himself participated in this stoning. However, he probably
participated in the stoning as he belonged to the same group whom Stephen had denounced,
which became outraged and attacked and stoned Stephen. Moreover, it is generally believed that
Paul started the persecution of the followers of Jesus after the stoning of Stephen before his
famous encounter with the Holy Spirit on the road to Damascus. He is later elevated to the
stature of the Apostle Paul and a founder of the Christian Church.
Another famous case is the stoning of James the Just and his companions. The Bible says
that the Pharisees asked James to stand at the summit of the temple and give his defense. Once
James spoke, they became furious and threw him down from it, before stoning him to death. The
repercussion of this stoning was so intense that the Roman Emperor Vespasian immediately
attacked Israel and besieged Jerusalem. It is commonly held that this murder of James was
eventual catalyst for the events of Jerusalem in 70 CE.
The fear of stoning seen in this verse suggests that Aṣḥāb al-kahf belonged to the same
community of Jews who were running away from their-fellow Jews (the Pharisees and
Sadducees), as was seem with the attempted stoning of Jesus, and the stoning of St Stephen,
James the Just and his companions. Also worth mentioning is Acts 7, 51-53, and especially verse
52, where Stephen says ―Was there ever a prophet your ancestors did not persecute? They even
killed those who predicted the coming of the Righteous One. And now you have betrayed and
murdered him (Jesus)‖. Nowhere in this does he look a Christian, and once he uttered verse 52
he instead looked like Muslim Essenes, a true follower of Jesus shown through this verse and by
the sacrifice of his life.

5.3 Important Conclusions Drawn from this Study

This study leads to certain unprecedented conclusions that are only possible once Kor 18, 9-26
are read with solid comprehension of phenomenon and peculiarities of ―Five-Pronged
Juxtaposing‖ to contemplate Aṣḥāb al-kahf theory.
1. Gibbon grossly erred in accusing the Qurʾān and the prophet Muḥammad of fabricating
Christian tradition. The discovery of DSS reveals undeniable internal, external and
circumstantial evidences of ―Five-Pronged Juxtaposing‖, which, once cross-examined with Kor
18, 9-26, give an entirely different perspective with respect to this particular tradition about which

26
Gibbon is self-assured and egotistical.
2. This Christian tradition does not pass the bench test of ―Five-Pronged Juxtaposing‖, and
appears to be fabricated. This tradition was verbally passed on from generation to generation,
and aimed to send subliminal theological message of truthfulness of their belief on resurrection.
3. This is a Jewish tradition and not a Christian tradition on the basis of ―Five-Pronged
Juxtaposing‖ approach, and an in-depth analysis reveals it to be a Muslim tradition, as the Essene
faction of the Jewish nation were Muslim at that time. On the basis of probabilities, it is more
likely that Aṣḥāb al-kahf were Essenes who must have moved out in an attempt to save their
lives from the Pharisees and Sadducees and not from pagan Romans as suggested by existing
traditions.
4. The selected verses Kor 18, 9-26 reveal certain undeniable facts that it was not possible to
cross-examine before the discovery of DSS. ―Five-Pronged Juxtaposing‖ of the first century
reveals:
a. Kor 18, 9: Aṣḥāb al-kahf were Essenes (a conclusion drawn from DSS).
b. Kor 18, 13: Aṣḥāb al-kahf were faithful and God increased them in faith (a
conclusion drawn from Qurʾān).
c. Kor 18, 14: Pauline Christianity was invoking deities that Aṣḥāb al-kahf
denounced (a conclusion drawn from Christian canons juxtaposed with Qurʾān).
d. Kor 18, 15: Aṣḥāb al-kahf were from the Jewish nation and they denounced their
nation‘s misguided factions. The Christian hegemony claim is preposterous (a
conclusion drawn from Jewish history).
e. Kor 18, 15: There exists a conclusive similarity between the ―wicked‖ who is
forging the ―lie‖ of this verse and the ―wicked priest‖ who is forging the ―lie‖ of
the Habbakuk commentary (a conclusion drawn from DSS and the Qurʾān).
f. Kor 18, 16: Aṣḥāb al-kahf wanted to move to caves like the Essenes (a conclusion
drawn from Qurʾān).
g. Kor 18, 19: The conviction regarding the purity of food of Aṣḥāb al-kahf is a
peculiarity of Jews. No other nation of that time fits in it (a conclusion drawn
from the Qurʾān and Jewish history).
h. Kor 18, 20: Once read under the umbrella of ―Five-Pronged Juxtaposing‖ this

27
 verse is further internal evidence from the Qurʾān that Aṣḥāb al-kahf were Jewish
Essenes who feared stoning from the Jews and not from the Romans.
5. This study reveals the importance of applying the ―Five-Pronged Juxtaposing‖ approach in
cross-examining Isrāʾīli traditions vis-a-vis Islamic traditions. Muslim scholars must apply this
approach when quoting Isrāʾīliyyāt.
6. Muslim scholars and mūfaṣṣirūn followed spurious Isrāʾīlliyyāt in describing Aṣḥāb al-kahf
in almost all Qurʾānic exegesis. This mistake is committed primarily because of unavoidable
reasons. First, an incorrect interpretation of verse Kor 18, 25; second, blind following and
transmission of Isrāʾīli tradition in isolation from ―Five-Pronged Juxtaposing‖. It is urged that
this issue should be re-addressed by revisiting the ―Ephesus tradition‖ from commentaries of Kor
18, 9-26. The conclusion should be that ―it can be quoted but it cannot be supported‖ in light of
the results of this research. As a generally accepted convention Isrāʾīlliyyāt may be used for the
―purposes of attestation‖ but not ―as a basis of belief‖.
7. Timeline Hypothesis. There were three main periods when the condition (excluding the
Pharisees) of the true followers of Jesus was deplorable and could have resulted in the plight
experienced by Aṣḥāb al-kahf.
a. The first was just after Jesus and St Stephen, i.e. 34 CE, when the Jewish ministry was
very powerful after the supposed crucifixion of Jesus and stoning of St Stephen, James
the Just, and his companions.
b. The second was just after the first Jewish Revolt, which ended with the crushing defeat
in 74 CE at Masada.
c. The third was after Simon bar Kochba‘s second Jewish revolt in 132 CE, which again
resulted in a Jewish defeat.
On the basis of evidence related to stoning cases, the Habakkuk commentary and its links to
a wicked person who lies, mentioned in both Qurʾānic verses and the Habakkuk commentary,
there is no option but to place Aṣḥāb al-kahf just after Jesus‘ supposed crucifixion, on the
footstep of St Stephen (who was not a Christian at that time).
It looks from their sacrifice that these people were Muslim followers of Jesus who resented
his supposed crucifixion in the very court which supposedly crucified Jesus. This speaks of the

28
highest level of faith they had in the God of Jesus. A man asked the Messenger of Allah, ―What
is the best jihad?‖ The Prophet said: ―A word of truth in front of a tyrannical ruler‖.61
This is what Stephen and James did. This religion was being practiced by the Essene
community at the time of John and Jesus. These Jews exercised capital punishment right under
Roman rule quite effectively until the stoning of James the Just and the resulting siege of
Jerusalem and the first Jewish revolt once they were deprived of this right.62 The punishment of
St Stephen and of James the Just and his companions, along with the verse from the Qurʾān,
disproves this idea of the deprivation of stoning rights. Therefore, after taking evidence from the
final testament‘s timeline, Aṣḥāb al-kahf can be placed between Jesus‘ supposed crucifixion and
the first Jewish revolt of 66 CE.
Once Aṣḥāb al-kahf woke up, based on the Qurʾānic timeline of 309 years, it should have
been probably between 339-400 CE, just after Trinitarianism had been accepted as the Roman
state religion in 381 CE. That was the time when the Pauline Christian Roman Empire required
evidence of resurrection that could give them theological ascendency and convince the pagan
masses who must had been perplexed in choosing this new faith. This opportunity they found
with this youth miracle happening in front of them somewhere between 339 and 400 CE.
Probably, Christian clergy could not mess with the cave-youths‘ resurrection date but once they
saw the resurrection of the Essene youth they, being empowered, linked it with Decius‘
persecution of 250 CE to dominate and own it. It would have been easy for the Roman hierarchy
to fit the sleeping time of this youth with Decius‘ persecution of 250CE in order to fully adopt
this tradition and authenticate Christianity. It is probable that because of this resurrection, the
whole of the pagan Roman Empire gradually turned to Christianity. It is the application of ―Five-
Pronged Juxtaposing‖ that reveals this and takes the timeline back to where it belongs, i.e. the
Essenes. This is probably the reason that Christianity got involved with Aṣḥāb al-kahf as they
made St Stephen the first martyr and James the Just a saint, making them martyrs of Christianity
whereas there was no gossip of Christianity (as a religion) once they sacrificed their lives. This

61
Masnad al-Imām Aḥmad b. Ḥanbal, 18449. Available at
http://dailyhadith.abuaminaelias.com/search_gcse/?q=18449
62
Jerusalem Talmud, Sanhedrin 18a, 24b. Though Jerusalem Talmud clearly states ―It is taught that more than forty
years before the destruction of the Temple, capital punishment was removed from Israel‖.
http://www.remnant.net/study/Matthew_27-28_notes.pdf

29
precisely fits the fabricated desire and supplications of Theodosius I who ruled from 347–95 CE
instead of Theodosius II who ruled from 401–50 CE.
8. DSS scholars are invited to visit the glorious Qurʾān with special reference to verses
shedding light on biblical prophets in order to make their investigation authentic and credible. It
is quite possible to resolve conundrums of biblical academic scholarships as happened in this
case.
9. There is a dire need for symposiums and seminars on the application of ―five-pronged
juxtaposing‖ approach to get fresh insight into various aspects of this phenomenal incident of the
past in particular, and of various biblical traditions in general.

6 Concluding Remarks
Finally, and profoundly, the tale of Aṣḥāb al-kahf is an iconic Muslim legacy wherein a
youth abandoned worldly charisma and magnetism in quest of righteousness. Unfortunately, a
dearth of extensive acquaintance of ―Five-Pronged Juxtaposing‖ resulted in the subliminal
concentration around Isrāʾīliyyāt that showered the Muslim intelligentsia of nascent Islam. This
way spurious traditions entered Qurʾānic exegesis and were subliminally accepted by Muslim
scholarship. Once the general acceptance to the tale was seen amongst Muslims, Christian
historian and Orientalists like Gibbon, W. Francis Ainsworth etc., got an opportunity to accuse
the prophet Muḥammad of academic forgery.63 It is urged that the narrative of this study must be
made part of future exegeses of the Qurʾān to exterminate spurious traditions so as to
disassociate them from Orientalist accusations of forgery of already-forged traditions. Had
Muslim scholars not adopted this tradition, these accusations of Orientalists would have been
very weak, therefore responsibility rests on Muslim scholarship to come forward to profess the
latest research as a religious obligation to respond to satirical accusations of Orientalists against
the prophet Muḥammad.

7 Bibliography

63
This accusation is set aside by this research paper paying a long-outstanding (over 250 years) academic debt to
Muslim scholarship.

30
Baigent, Michael, and Richard Leigh. The Dead Sea Scrolls Deception. London: Simon &
Schuster, 1993.
Hilts, Philip J. “Decipherers of Dead Sea Scrolls Turn to DNA Analysis for Help.” New York
Times, March 28, 1995. http://www.nytimes.com/
Jerusalem Talmud, “Sanhedrin Chapter-15”. http://www.jewishvirtuallibrary.org/capital-
punishment
Flavius Josephus, “Antiquities of the Jews”, Book XVIII, ch. 1 (AJ 18.1.5)
Kennedy, Hugh. The Great Arab Conquests. How the Spread of Islam Changed the World We
Live In. Philadelphia: Da Capo Press, 2007.
Lambden, Stephen N. “Some Aspects of Israʾiliyyat and the Emergence of the Babi-Bahāʾi
interpretation of the Bible.” PhD diss., Newcastle University, 2002.
Meier, Gabriel. "Pope St. Fabian." The Catholic Encyclopedia. Vol. 5. New York: Robert
Appleton Company, 1909. 21 Feb 2017 .
Times of Israel Staff. “Dead Sea Scrolls Project will Use Latest Tech to Solve ‘Ultimate
Jigsaw’.” The Times of Israel, February 23, 2016, http://www.timesofisrael.com/
Vermes, G. An Introduction to the Complete Dead Sea Scrolls. London: Penguin, 1990.
Yahya, Harun. Perished Nations. London: Ta-Ha Publishers, 1999.

Websites
http://biblehub.com/commentaries/acts/17-18.htm
http://www.ccel.org/g/gibbon/decline/volume1/chap33.htm
http://www.ccel.org/ccel/josephus/works/files/ant-18.htm
http://download3.quranurdu.com/Tafseer%20Ibn-e-Kaseer/15.pdf
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http://quransmessage.com/pdfs/Sleepers%20of%20the%20Cave.pdf
http://www.ammancity.gov.jo/en/services/histdetails.asp?id=3
http://www.britannica.com/biography/Decius
http://www.christian-history.org/death-of-james.html
http://www.jewishvirtuallibrary.org/jsource/anti-semitism/jesus.html

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http://www.johnsanidopoulos.com/2009/10/historicity-of-seven-sleepers-of.html
http://lostislamichistory.com
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http://www.myjewishlearning.com/article/kashrut-dietary-laws/
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http://www.quranwebsite.com/audio7/018-AL-KAHEF.mp3
http://www.remnant.net/study/Matthew_27-28_notes.pdf
http://www.tafheem.net/tafheem.html
http://www.tayseer-Qurʾān.com/showthread.php?t=106
https://archive.org/stream/tafseer-al-tabari/taftabry15#page/n141/mode/2up
https://sunnah.com/bukhari/60/128
https://archive.org/stream/tafseer-al-tabari/taftabry15#page/n229/mode/2up
https://www.britannica.com/biography/Honorius-I
http://www.newadvent.org/cathen/05742d.htm
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haMesurin-lahem-Chapter-15.htm

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