The Companion of The Cave Ashab e Kahf T

The Companion of the Cave (Ashab-e-Kahf) – Three, Five, or Seven?
The Companion of the Cave

(Ashab-e-Kahf)
– Three, Five, or Seven?
Mahmood Jawaid
March 5, 2021
Revised: November 16, 2020
Abstract:
The story of Ashab-e-Kahf (the Companion of the Cave) is one of the counter-intuitive stories in
Surah Al-Kahf. The story relates that few young men, in order to protect their belief of Tauheed
from their community, took refuge in a cave, where they stayed in a state of sleep for hundreds
of years. When they woke up and went back to the city, the situation had changed. Everyone had
adopted the same belief the young man had adopted.
The story was related in response to one of the questions posed by Meccans about a famous
legend among the people of the Book. There was, however, difference of opinion about who these
men were, how many were they, and how long they stayed (slept) in the cave. The Quranic
passage suggests that there were three opinions regarding their number among the people of the
Book.
Though the Muslim scholars have inferred the number to be seven, the author in this paper has
analyzed the issue from a grammatical perspective. His analysis of the usage of the verb in the
Quranic verses regarding Ashab-e-Kahf suggests that the only possibility for the number of
companions is seven. Only the number seven can be grammatically consistent with the Quranic
statements. The number three and five makes the statements grammatically inconsistent. Hence
the number based on the verb usage in the Quranic statements seems to be seven.
Copyright © 2021 Mahmood N. A. Jawaid 1

Introduction
The story of Ashab-e-Kahf (the Companion of the Cave) (see Appendix A) is one of the counter-
intuitive stories in Surah Al-Kahf. The story relates that few young men, in order to protect their
belief of Tauheed from their community, took refuge in a cave, where they stayed in a state of
sleep for hundreds of years. When they woke up and went back to the city, the situation had
changed. Everyone had adopted the same belief the young man had adopted.
The story was related in response to one of the questions posed by the Meccans at the instigation
of the people of the Book. The way the story is related suggests that this story was a famous
legend among the people of the Book (See Appendix B). Apparently there were different versions
as such there were difference of opinion about who these men were, how many were they, and
how long they stayed (slept) in the cave.
The Quranic passage suggests that there were three opinions regarding their number among the
people of the Book: The Jews and the Christians of Najran believed in only three brothers, the
East Syriac five, but most Syriac accounts have eight.1 According to another reporting the sect of
Malkania believed that they were three, the sect of Jacobians (Yaqoobiah) believed that they were
five, and the sect of Nastorians (Nastooriah) believed that they were seven.2
Among Islamic scholars, Shafi states that the verse does not specify any number. He reports that
Ibn ‘AbbasRA and Ibn MasoodRA claimed that they were the one about whom the Quran states that
‘it is but few that know their (real case)’, which they claimed was seven. Shafi also claims that this
number (seven) can be inferred from the text of the verse: the Quran after reporting the first two
numbers (three and five), rejects the claim by stating ‘doubtfully guessing at the unknown (rajm-
bil-ghayb), but does not do so after mentioning seven.3 The author in this paper has analyzed the
issue from a grammatical perspective.
Discussion
As reflected in the legend, when the youths woke up, ‘heated discussions were taking place
between various schools of Christianity about the resurrection of the body on the day of
judgement and life after death.’4 Apparently, there were two opinions among the early Christians
about the nature of resurrection in Hereafter: one group believed in the resurrection of the body
on the day of judgement and life after death and the other did not.
The Quranic passage makes the point that AllahST roused them up in order to test which of the
two parties was best at calculating the term of years they had tarried.a Probably the two group
was split on the same issue.b Apparently the concept of the resurrection of the body on the day
a
018.012 We roused them, in order to test which of the two parties was best at calculating the term of
years they had tarried!
b
018.019. And so, [in the course of time,] We awakened them; and they began to ask one another [as to
what had happened to them]. One of them asked (qala): “How long have you remained thus.?” [The others]
answered (qaloo): “We have remained thus a day, or a part of a day.” Said (qaloo) they [who were endowed
with deeper insight]: “Your Sustainer knows best how long you have thus remained. Let, then one of you
go with these solver coins to the town, and let him find out what food is purest there, and bring you thereof
([some] provisions. But let him behave with great care and by no means make anyone aware of you.”
(Mohammad Asad)
And in like manner We awakened them that they might question one another. A speaker from among them
said (qala): “How long have ye tarried?” They said (qaloo): “We have tarried a day or some part of a day,”

of judgement is hard to grasp. The Quran states that IbrahimAS posed the same question with
AllahST.c It was proven to him by the resurrection of the birds. The Quran also shares another
similar episode, said to be related to UzairAS, when the same concept was demonstrated through
the resurrection of a donkey.d
The Number:
The Arabic verb ‘qala’ has three formation based on the number of people making the statement:
• When one person makes the statement, the verb form used is ‘qala’ (‫( )قأل‬lam with fath).
• When two people make the statement, the verb form used is ‘qalaa’ (‫( )قأأل‬lam followed
by alif)5
• When more than three or more make the statement, the verb form used is ‘qaloo’ (‫) قألوأ‬
The Quranic verse has four statements:
• AllahST roused them up in order to test which of the two parties was best at calculating
for how long they slept in the cave.
• One person asking: He said (qala): "How long didst thou tarry (thus)?"
• One group responding: He said (qaloo): (Perhaps) a day or part of a day."
• The other group who probably was endowed with a deeper insight responded : They said
(qaloo), "(Allah) (alone) knows best how long ye have stayed here.”
As mentioned earlier, the Quran has reported three numbers: three, five, or seven. Since the verb
used for both the groups is ‘qaloo’, each group must have at least three members. The possibilities
are considered in the table below:
(Others) said (qaloo): “You Lord best knoweth what ye have tarried. Now send one of you with this your
silver coin unto the city, and let him see what food is purest there and bring you a supply thereof. Let him
be courteous and let no man know of you. (Marmaduke Pickthal)
Such (being their state), we raised them up (from sleep), that they might question each other. Said one of
them, "How long have ye stayed (here)?" They said, "We have stayed (perhaps) a day, or part of a day." (At
length) they (all) said, "(Allah) (alone) knows best how long ye have stayed here.... Now send ye then one
of you with this money of yours to the town: let him find out which is the best food (to be had) and bring
some to you, that (ye may) satisfy your hunger therewith: And let him behave with care and courtesy, and
let him not inform any one about you. (Yusuf Ali)
c
002.260. Behold! Abraham said: "My Lord! Show me how Thou givest life to the dead." He said: "Dost thou
not then believe?" He said: "Yea! but to satisfy My own undertaking." He said: "Take four birds; Tame them
to turn to thee; put a portion of them on every hill and call to them: They will come to thee (Flying) with
speed. Then know that Allah is Exalted in Power, Wise."
d
002. 259. Or (take) the similitude of one who passed by a hamlet, all in ruins to its roofs. He said: "Oh!
how shall Allah bring it (ever) to life, after (this) its death?" but Allah caused him to die for a hundred years,
then raised him up (again). He said: "How long didst thou tarry (thus)?" He said: (Perhaps) a day or part of
a day." He said: "Nay, thou hast tarried thus a hundred years; but look at thy food and thy drink; they show
no signs of age; and look at thy donkey: And that We may make of thee a sign unto the people, Look further
at the bones, how We bring them together and clothe them with flesh." When this was shown clearly to
him, he said: "I know that Allah hath power over all things."

Grammatically Are Verbs used

Correct Verb consistent with
No. of Youths in for the Quranic Usage Total
Total Consistency
the 1st the 2nd No. of the 1st the 2nd the 1st the 2nd with the
Group Group Youths Group Group Group Group Quran
The Questioner was a part of the Group
1 2 3 qala qalaa no no no
1 4 5 qala qaloo no yes no
2 3 5 qalaa qaloo no yes no
3 4 7 qaloo qaloo yes yes yes
The Questioner was not a part of the Group

1 1 3 qala qala no no no
1 3 5 qala qaloo no yes no
2 2 5 qalaa qalaa no no no
3 3 7 qaloo qaloo yes yes yes
As shown in the table above:

• We must rule out any combination in which one of the groups has less than three
members.
• We must rule out the possibilities of three and five, since this requires less than three
members in one of the groups.
• The only possibility is when there are three in one group and three or four in the other
group: four when the questioner was a part of the group and three if he was not.
Thus the only possibility for the number of companions based on the verb ‘qaloo’ used in the
Quran for the two groups is seven.
Conclusion
The analysis of the usage of the verb ‘qala’ in the Quranic verses regarding Ashab-e-Kahf suggests
that the only possibility for the number of companions based on the verb ‘qaloo’ used in the
Quran for the two groups is seven. Only the number seven can be grammatically consistent with
the Quranic statements. The number three and five makes the statements grammatically
inconsistent. Hence the number based on the verb usage in the Quranic statements seems to be
seven.
About the Author:

The author is a chemical engineer by profession and a writer and a poet by avocation.
He is the published author of the following books:
1. “Secrets of Angels, Demons, Satan, and Jinns – Decoding their Nature through Quran and Science,”

2. “Atom to Adam – How, When and Where in the Light of Quran, Bible and Science (A Study of Human
Origin),”
3. “Hunting to Cloning – Unearthing Civilizations through Quran,”
4. “Lessons from the Qur’an,”
5. “Lessons from the Qur’an Volume II,”
6. “Quranic Knowledge - Basic Information about the Holy Quran with Questions and Answers,”
7. ”A Scientific Approach to the Quran,”
8. “The Qur’an – What’s in it for me? An Action Driven Commentary,” and
9. “Touching God – A Quranic Approach,”
10. “Selected Advice from the Quran,”
11. “Divided We Prosper – A Humorous Reflection on Muslim Cultural Practices.”
He has published quite a few papers on Islamic issues in Academia.edu, the Charleston Gazette, Charleston,
West Virginia, and Houston Chronicle, Houston, Texas. He possesses Master of Science degrees in Chemical
Engineering and has Professional Engineers license from the State of Texas. His web address is
MahmoodJawaid.com and e-mail address is mnajawaid@yahoo.com.

Appendix A
The Quranic Description of the Ashab-e-Kahf
Surah Al-Kahf (18:9- 26)
9. Or dost thou reflect that the Companions of the Cave and of the Inscription were wonders
among Our Sign?
10. Behold, the youths betook themselves to the Cave: they said, "Our Lord! bestow on
us Mercy from Thyself, and dispose of our affair for us in the right way!"
11. Then We draw (a veil) over their ears, for a number of years, in the Cave, (so that they
heard not):
12. Then We roused them, in order to test which of the two parties was best at calculating
the term of years they had tarried!
13. We relate to thee their story in truth: they were youths who believed in their Lord, and We
advanced them in guidance:
14. We gave strength to their hearts: Behold, they stood up and said: "Our Lord is the Lord of the
heavens and of the earth: never shall we call upon any god other than Him: if we did, we should
indeed have uttered an enormity!
15. "These our people have taken for worship gods other than Him: why do they not bring forward
an authority clear (and convincing) for what they do? Who doth more wrong than such as invent
a falsehood against Allah.
16. "When ye turn away from them and the things they worship other than Allah, betake
yourselves to the Cave: Your Lord will shower His mercies on you and disposes of your affair
towards comfort and ease."
17. Thou wouldst have seen the sun, when it rose, declining to the right from their Cave,
and when it set, turning away from them to the left, while they lay in the open space in
the midst of the Cave. Such are among the Signs of Allah. He whom Allah, guides is rightly
guided; but he whom Allah leaves to stray,- for him wilt thou find no protector to lead
him to the Right Way.
18. Thou wouldst have deemed them awake, whilst they were asleep, and We turned
them on their right and on their left sides: their dog stretching forth his two fore-legs on
the threshold: if thou hadst come up on to them, thou wouldst have certainly turned back
from them in flight, and wouldst certainly have been filled with terror of them.
19. Such (being their state), we raised them up (from sleep), that they might question
each other. Said one of them, "How long have ye stayed (here)?" They said, "We have
stayed (perhaps) a day, or part of a day." (At length) they (all) said, "(Allah) (alone) knows
best how long ye have stayed here.... Now send ye then one of you with this money of
yours to the town: let him find out which is the best food (to be had) and bring some to
you, that (ye may) satisfy your hunger therewith: And let him behave with care and
courtesy, and let him not inform any one about you.
20. "For if they should come upon you, they would stone you or force you to return to
their cult, and in that case ye would never attain prosperity."

21. Thus did We make their case known to the people, that they might know that the promise of
Allah is true, and that there can be no doubt about the Hour of Judgment. Behold, they dispute
among themselves as to their affair. (Some) said, "Construct a building over them": Their Lord
knows best about them: those who prevailed over their affair said, "Let us surely build a place of
worship over them."
22. (Some) say they were three, the dog being the fourth among them; (others) say they were
five, the dog being the sixth,- doubtfully guessing at the unknown; (yet others) say they were
seven, the dog being the eighth. Say thou: "My Lord knoweth best their number; It is but few that
know their (real case)." Enter not, therefore, into controversies concerning them, except on a
matter that is clear, nor consult any of them about (the affair of) the Sleepers.
23. Nor say of anything, "I shall be sure to do so and so tomorrow"-
24. Without adding, "So please Allah." and call thy Lord to mind when thou forgettest,
and say, "I hope that my Lord will guide me ever closer (even) than this to the right road."
25. So they stayed in their Cave three hundred years, and (some) add nine (more)
26. Say: "(Allah) knows best how long they stayed: with Him is (the knowledge of) the secrets of
the heavens and the earth: how clearly He sees, how finely He hears (everything)! They have no
protector other than Him; nor does He share His Command with any person whatsoever.

Appendix B
The Legend
The Christian Legend:

The most famous Christian legend is that of the Seven Sleepers of Ephesus. According to the
legend ‘during the persecutions by the Roman emperor Decius, around 250 AD, seven young men
were accused of following Christianity. They were given some time to recant their faith, but they
refused to bow to Roman idols. Instead they chose to give their worldly goods to the poor and
retire to a mountain cave to pray, where they fell asleep. The Emperor, seeing that their attitude
towards paganism had not improved, ordered the mouth of the cave to be sealed.
Decius died in 251, and many years passed during which Christianity went from being persecuted
to being the state religion of the Roman Empire. At some later time—usually given as during the
reign of Theodosius II (408–450)—in 447 A.D. when heated discussions were taking place between
various schools of Christianity about the resurrection of the body in the day of judgement and life
after death, a landowner decided to open up the sealed mouth of the cave, thinking to use it as a
cattle pen. He opened it and found the sleepers inside. They awoke, imagining that they had slept
but one day, and sent one of their number to Ephesus to buy food, with instructions to be careful.
Upon arriving in the city, this person was astounded to find buildings with crosses attached; the
townspeople for their part were astounded to find a man trying to spend old coins from the reign
of Decius. The bishop was summoned to interview the sleepers; they told him their miracle
story,.’6 ‘The emperor was moved by their miraculous presence and by their witness to their
Christian doctrine of the body’s resurrection. Having explained the profound meaning of their
experience, the Seven died, whereupon Theodosius ordered their remains to be richly enshrined,
and he absolved all bishops who had been persecuted for believing in the Resurrection.’7
Recorded Account:
The first written account was recorded by Bishop Stephen of Ephesus, around the year 450. He
was the bishop when these events occurred, although his account is now lost. The earliest account
that survives was recorded by a Syriac bishop, Jacob of Sarugh, around or perhaps a bit after the
year 474. In the late fifth century and early sixth century, many other writers picked up the story.
The Monophysite bishop, Zachariah of Mytilene, included it in his Ecclesiastical History sometime
around the turn of the sixth century. In the early sixth century, the story appears in the writings
of Bishop John of Ephesus, Theodosius the Pilgrim, and a Latin deacon named Theodosius. An
outline of this tale appears in Gregory of Tours (538–594).8
Number:
Early versions do not all agree on or even specify the number of sleepers. The Jews and the
Christians of Najran believed in only three brothers, and the East Syriac five. Most Syriac accounts
have eight.9
Duration:
The number of years the sleepers slept also varies between the accounts. The highest number,
given by Gregory of Tours, was 373 years. Some accounts have 372. Jacobus da Varagine
calculated it at 196 (from the year 252 until 448). Other calculations suggest 195.10

Names:
Bartłomiej Grysa lists at least seven different sets of names for the sleepers:11
• Maximian, Martinian, Dionisius, John, Constantine, Malchus, Serapion
• Maximilian, Martinian, Dionisius, John, Constantine, Malkhus, Serapion, Anthony
• Maximilian, Martinian, Dionisius, John, Constantine, Yamblikh (Iamblichus), Anthony
• Makṯimilīnā (Maksimilīnā, Maḥsimilīnā), Marnūš (Marṭūs), Kafašṭaṭyūš (Ksōṭōnos),
Yamlīḫā (Yamnīḫ), Mišlīnā, Saḏnūš, Dabranūš (Bīrōnos), Samōnos, Buṭōnos, Qālos
(according to aṭ-Ṭabarī and ad-Damīrī)
• Achillides, Probatus, Stephanus, Sambatus, Quiriacus, Diogenus, Diomedes (according to
Gregory of Tours)
• Ikilios, Fruqtis, Istifanos, Sebastos, Qiryaqos, Dionisios (according to Michael the Syrian)
• Aršellītīs, Probatios, Sabbastios, Stafanos, Kīriakos, Diōmetios, Avhenios (according to
the Coptic version)
Caves of the Seven Sleepers:
Ephesus:
Several sites12 are attributed as the "Cave of the Seven Sleepers", but none have been
archaeologically proven to be the actual site. As the earliest versions of the legend spread from
Ephesus, an early Christian catacomb came to be associated with it, attracting scores of pilgrims.
On the slopes of Mount Pion (Mount Coelian) near Ephesus (near modern Selçuk in Turkey), the
grotto of the Seven Sleepers with ruins of the religious site built over it was excavated in 1926–
1928.13 The excavation brought to light several hundred graves dated to the 5th and 6th centuries.
Inscriptions dedicated to the Seven Sleepers were found on the walls and in the graves. This grotto
is still shown to tourists.
Afsin and Tarsus:
Other possible sites of the cave of the Seven Sleepers are in Afşin and Tarsus, Turkey. Afşin is near
the antique Roman city of Arabissus, which the East Roman Emperor Justinian paid a visit. The
Emperor brought marble niches as gifts from Western Turkey for the site, which are preserved
inside the Eshab-ı Kehf Kulliye mosque to this day. The site was a Hittite temple, used as a Roman
temple and later as a church in Roman and Byzantine times. The Seljuks continued to use the
place of worship as a church and a mosque. It was turned into a mosque over time with the
conversion of the local population to Islam.
Amman:
There is a cave near Amman, Jordan, also known as the cave of seven sleepers, which have seven
graves present inside and a ventilation duct coming out of the cave. 14

References
1
https://en.wikipedia.org/wiki/Seven_Sleepers
Witold Witakowski, "Sleepers of Ephesus, Legend of the", in Gorgias Encyclopedic Dictionary of the Syriac
Heritage: Electronic Edition, edited by Sebastian P. Brock, Aaron M. Butts, George A. Kiraz and Lucas Van
Rompay (Gorgias Press, 2011; online ed. Beth Mardutho, 2018).
Bartłomiej Grysa, "The Legend of the Seven Sleepers of Ephesus in Syriac and Arab Sources: A Comparative
Study", Orientalia Christiana Cracoviensia 2 (2010): 45–59.
2
Shafi, M., “Ma’arif-ul-Quran,” Idarah Al-Ma’arif, Karachi, Pakistan, 1989, p. 566 (Urdu).
3
Shafi, M., “Ma’arif-ul-Quran,” Idarah Al-Ma’arif, Karachi, Pakistan, 1989, p. 566 (Urdu).
4
Fortescue, Adrian (1913). "The Seven Sleepers of Ephesus". In Herbermann, Charles (ed.). Catholic
Encyclopedia. New York: Robert Appleton Company. Retrieved 14 March 2015.
Baring-Gould, Sabine. "The Seven Sleepers", Curious Myths of the Middle Ages, London. Rivington's, 1877,
p. 94 This article incorporates text from this source, which is in the public domain.
5
Personal communication with Dr. Imam Mufti Ehteshamul Haq.
6
Fortescue, Adrian (1913). "The Seven Sleepers of Ephesus". In Herbermann, Charles (ed.). Catholic
Encyclopedia. New York: Robert Appleton Company. Retrieved 14 March 2015.
Baring-Gould, Sabine. "The Seven Sleepers", Curious Myths of the Middle Ages, London. Rivington's, 1877,
p. 94 This article incorporates text from this source, which is in the public domain.
7
https://www.britannica.com/topic/Seven-Sleepers-of-Ephesus
8
Charlotte Riggle Blog:
https://charlotteriggle.com/seven-sleepers-
ephesus/#:~:text=The%20Seven%20Sleepers%20of%20Ephesus.%20It%20was%20about,Maximilian,%20J
amblichus,%20Martin,%20John,%20Dionysius,%20Antonius,%20and%20Constantine.
9
10
11

Charlotte Riggle Blog:
https://charlotteriggle.com/seven-sleepers-
ephesus/#:~:text=The%20Seven%20Sleepers%20of%20Ephesus.%20It%20was%20about,Maximilian,%20J
amblichus,%20Martin,%20John,%20Dionysius,%20Antonius,%20and%20Constantine
12
Cave of Ashabe Kahf (The Cave of the Seven Sleepers)". Madain Project. Archived from the original on 2
November 2020. Retrieved 2 November 2020.
13
de Grummond, N. T., ed., Encyclopedia of the History of Classical Archaeology (London & New York:
Routledge, 1996), p. 394.
14
THE SLEEPERS OF THE CAVE - THE QURAN, HISTORICAL SOURCES AND OBSERVATION, Joseph A Islam;
www.quransmessage.com
Cave of the Seven Sleepers (at Lonely Planet)

The Companion of The Cave Ashab e Kahf T

Uploaded by

Document Information

Original Title

Copyright

Available Formats

Share this document

Share or Embed Document

Sharing Options

Did you find this document useful?

Is this content inappropriate?

Copyright:

Available Formats

The Companion of The Cave Ashab e Kahf T

Uploaded by

Copyright:

Available Formats

The Companion of the Cave (Ashab-e-Kahf) – Three, Five, or Seven?

The Companion of the Cave

Copyright © 2021 Mahmood N. A. Jawaid 1

Copyright © 2021 Mahmood N. A. Jawaid 2

Copyright © 2021 Mahmood N. A. Jawaid 3

Grammatically Are Verbs used

The Questioner was not a part of the Group

As shown in the table above:

About the Author:

Copyright © 2021 Mahmood N. A. Jawaid 4

Copyright © 2021 Mahmood N. A. Jawaid 5

Copyright © 2021 Mahmood N. A. Jawaid 6

Copyright © 2021 Mahmood N. A. Jawaid 7

The Christian Legend:

Copyright © 2021 Mahmood N. A. Jawaid 8

Copyright © 2021 Mahmood N. A. Jawaid 9

Copyright © 2021 Mahmood N. A. Jawaid 10

Copyright © 2021 Mahmood N. A. Jawaid 11

You might also like