2019-01-12T13:29:00-08:00
In this article, we will discuss the questions that were asked about the story of the Companions of the Cave, and we will take a trip to the caves in which the story of the Companions of the Cave is believed to have taken place.
■ What are the primary sources for the story of the Companions of the Cave?
This question is the first common question at the beginning of trying to understand the story of the Companions of the Cave.
As we said in previous articles, if we search for the sources of this story, we will find that we have two sources for the story of the Companions of the Cave. The first source is Christian texts and the second source is Islamic texts.
■ There is the famous question that is always asked by non-religious researchers or those like Brother Rashid from Morocco, or Al-Nasarah who have a complex towards Islam, and this question is:
The sources of the story of the Companions of the Cave, and that Muhammad copied texts, formulated them in a style, and placed them in the book of the Qur’an, meaning that Muhammad stole texts and attributed them to Islam?
The truth is that I am very surprised by this idea and this perception. Why is religion understood as theft from another religion? Why always focus on this point? What is its importance? What benefit can be gained from raising and discussing the topic? .
Of course, Muslims are the only ones who do not talk about a story of religious theft. Muslims may talk about distortion, but they never talk about theft. They are religions, but they tolerate distortion.
Those who raise these questions and ideas are from Jewish, Christian and atheist backgrounds… on the basis that Muslims and Arabs are thieves and savages and the truth cannot come out of them, as they are thieves and savages who stole the land. History and religious texts.
I believe that this awareness, which raises such ideas, comes from an intellectual structure, which was designed and manufactured by writing a large general story that was deliberately drawn in this way so that the structure of awareness would be like this, and this story will make any person reach this perception and these questions.
This intellectual structure that thinks from this angle was designed by an intelligent mind, to confront another intellectual structure that is intended to be stolen.
Let me clarify important points.
Is it possible that a large nation embracing a large religion is the product of one person who stole a Syriac text and transformed it into his own style and then placed it in a heavenly holy book? Is it reasonable that Muhammad, this intelligent and shrewd person, found it difficult to invent texts from his pure imagination? Did he find it difficult to Inventing completely different stories and putting them in a book. Was he stupid to steal texts from the Old Testament and well-known Syriac poetic texts and put them in a book in his own style and language? What would he gain at all? Was he stupid to steal texts from the Greek language and turn them into Arabic texts? If he had been intelligent, he would have had to transmit the Syriac version in its entirety and no one would have objected, and he would have been able to talk about the city of Ephesus and Decius instead of Pharaoh……. Did Muhammad want to make a different story from a Syriac poetic version, but there is no such thing? A relationship between the text of the Qur’an and the Syriac version of the story.
There is no religion that comes out of nowhere, and many people make a mistake in understanding this thing. For example, some view religion as a sudden incident that occurs for people to embrace it, while religion is a higher consciousness that cannot be removed from a society, and it is a connected, sequential, inseparable religious context, and this is the matter. It is not well understood by some researchers in comparative religions who constantly repeat the wrong statement about the theft of interreligious texts or that religious stories and perceptions were stolen from the ancient religions in the region, which we learned about after the West deciphered the inscriptions of the antiquities discovered in the region.
Therefore, this intellectual structure that always talks about the concept of religious theft and the attempt to withdraw it and project it onto the past, is the product of an attempt by a primary, intelligent central consciousness that tried to make these premises an intellectual base that prevents consciousness from understanding the whole story.
But I have to depart from this general approach that I have adopted and I will present to everyone an old proverb that says: So the thief’s ear always rings… The thief begins by accusing the latter two in order to look away from the accusation, because the issue must be separated once and for all, and this separation requires a tiring surgical operation.
■ So what is the first origin of the story of the Companions of the Cave?
According to Roman times, Syriac Christian sources are considered to be the first sources to mention the story. These are texts found in Syriac documents and were never mentioned explicitly in Coptic documents. Therefore, there is no truth about the origins of this story coming from Misr, according to what some researchers say, otherwise it would have been It was mentioned in the documents of the Coptic Church, and only Syriac sources mention this story.
The second source mentioning the story is the Holy Qur’an.
■ What is the nature of these texts that mentioned the story?
The story of the Companions of the Cave was mentioned in Syriac Christian sources in two types of texts: prose and poetry, historical texts and poetic literary texts, and it was mentioned in only three documents.
The first historical source to mention the story is Zakaria al-Fasih (536+).
Zakaria Al-Fasih is a historian who studied grammar, rhetoric, jurisprudence, and philosophy. He practiced law, then became a bishop. His most important work is a religious and civil history that he wrote in Greek, in which he discussed in detail the events of the period that occurred between the years 450 and 491. It was translated into Syriac as a summary, and its Greek original was lost and then it was transferred. In its entirety, the monk is the author of the book that transformed the History of Zakaria into his valuable historical collection, which he wrote in Syriac in the year 569 AD.
This means that the true date of mention of the story in the source of Zakaria the Eloquent is 569 AD and not 536 AD, because all of the history of Zakaria the Eloquent written in Greek has been lost, and then we cannot rely on that date, but rather we will rely on the date of the one who transmitted it in the year 569 AD.
– The second Syriac historical source to mention the story is John of Ephesus in the year (587+)
John of Ephesus was born around the year 507 in the town of Akal in the province of Amed. He became a monk during his youth, delved into the sciences of the Bible, mastered the Syriac and Greek languages, and was ordained bishop of Ephesus (where the story of the Companions of the Cave took place) in the year 558 AD. To it and to Asia Minor, and he died around the year 586 AD or 587 AD. Among the epithets that were given to him was “the author of the histories of the pledge of allegiance.”
Patriarch Ephrem I Barsoum said about it: “John compiled an ecclesiastical history in three volumes, each of which contains six books or chapters. The first and second are from the era of Julius Caesar until the year 571, and the third includes news of the church and the world from the year 571 to 585 and is 418 pages long. The first volume is missing, and the second volume was almost entirely transferred to the history written by the monk Al-Zoqanini in 775 AD. As for the third, it has reached us, and a few chapters have been omitted from it… John was a historian, honest, investigative, and diligent, appreciating events from the Orthodox point of view, but he was honest.
This means that the text of John of Ephesus, which mentioned the story of the Companions of the Cave, appeared in the year 775 AD and not in the year 585 AD.
Zakaria the Eloquent and John the Ephesian are considered trustworthy historians of the Syriac Church, and they are close to the time of the incident.
As for the poetic text of the story of the People of the Cave, it is by the Syriac poet Mar Ya’qub al-Suruji (521 +), who composed an impeccable poem in the Twelver meter, consisting of seventy-four lines, in which he mentioned the story of the People of the Cave. Although he allowed his thought to swim in imagination, he retained elements Main story.
Yaacoub Al-Suruji was born in the village of (Qurtum) on the bank of the Euphrates in the year 451 AD. He studied theology, philosophy, and linguistic sciences in the Edessa School. He became a monk, became a hermit, and was ordained a priest. He moved to his Allah in the year 521 AD, and the church celebrated his feast.
It was based on the Twelver Sea, which he devised and was known as the Surji Sea after him. His poems were collected and amounted to seven hundred and sixty, some of which may have verses of two or three thousand or more. It dealt with the most important events of the Holy Bible, faith, virtues, resurrection, repentance, renunciation of the world, and veneration of the saints. His prose works include letters and sermons for holidays. It has interpretations, all of which are created with a solid verse.
Now let us arrange the history of the texts according to Roman time:
A poetic text by Maryam Yacoub Al-Sarouji…. 521 AD
Historical text by Zakaria the Eloquent………….. 569 AD
Historical text of John of Ephesus ………… 775 AD
This means that the first text that mentioned the story of the Companions of the Cave was a Syriac poetic text and not a historical text. That is, the poetic text was the first text to mention the story of the Companions of the Cave in the year 521 AD.
All of these Syriac texts talk about one story in the city of Ephesus and about a king named Decius.
The fourth source is the Holy Qur’an, which is a text that has a sacred religious nature, meaning that it is a text that does not tolerate any addition or subtraction. After the Qur’an come the sources of interpretations that appeared 300 years after the revelation of the Qur’an, but they are interpretive texts that rely on a Syriac reference.
Now let us arrange the history of all previous sources according to Roman time
A poetic text by Maryam Yacoub Al-Sarouji…. 521 AD
Historical text by Zakaria the Eloquent………….. 569 AD
A sacred religious text, the Holy Qur’an……..620 AD
Historical text of John of Ephesus ………… 775 AD
■ What is the nature of this story? Is it true or not true?
I think that this question is always asked, because of its connection to a religious aspect, although the Syriac texts do not appear in the Old or New Testament, but they are linked in historical and poetic texts, while in Islam they are linked to a divine, heavenly text.
When we read the story in Syriac sources, it talks about a story that happened, took place, and was recorded, and it has a legendary character.
While in the Qur’an, it is presented as a sacred religious text like this, and these things are not detailed at all.
This makes us ask a question: What if the two stories were different, meaning that the story in the Syriac sources talks about a story, while in the Qur’anic version it talks about a completely different topic, and there are those who wanted to connect them. This means that we are doing something completely wrong when we put the Christian and Islamic stories together, and this matter is separated by one topic related to the Holy Qur’an, which is the interpretation of the text of the Qur’an. Then the issue becomes clear.
■ Then why this story in the first place, because the presence of multiple mentions of it indicates that it has some very ancient truth, so it has transformed over time into a spiritual and religious character?
This story does not exist among the Al-Yahoud, and exists among Al-Nasarah in the form of history and not as a religious belief, but it takes on a spiritual and religious character, and exists in Islam as a basic belief.
Its absence among the Al-Yahoud makes us raise a question about whether it is a true ancient story and entered into the beliefs of religions as a spiritual and religious character. Its restriction to Christianity and Islam makes us ask a question about why Judaism did not have it. This means that the matter is limited to Christianity and Islam.
■ Why did the story take on a legendary character and become a belief and belief?
As we talked about in the previous article, we said:
A myth is a myth, and a myth is a myth, and there is no difference between them, but we are trying to distinguish between two types of myths that exist according to belief in them. A myth that is combined with faith is called a myth, while a myth that is not combined with faith is called a myth as it is.
The myth is a myth that came out of a religious text incorrectly, and because faith requires you to believe in the text and what comes out of it, then the myth turned into a myth and there are those who believe in it. If it were not for the sacred religious text, people would not have believed in myth. As for the myth, it emerged from an unholy text, and because it is a text that you are not obligated to believe in and you are not forced to believe in it or what comes out of it, then the myth continues as it is and there is no one who believes in it.
The myth that a person finds it difficult to get rid of, it is certain that the reason is a marriage that occurred between myth and faith, and then we call it a myth. While the myth that we get rid of easily is a myth that emerged from pure imagination that has nothing to do with binding faith.
In other words………….. If this story had not been mentioned in the Holy Qur’an, this story would have become a myth in the Muslim’s consciousness and untrue, and if the Church had not mentioned this story, it would have become a myth and untrue story in the Muslim world. Christian consciousness.
Therefore…we believe that the story is a myth among Al-Nasarah, because the story emerged from non-religious texts, that is, it emerged from historical texts written after the event by historians and poets and was not mentioned in a holy book (the Old Testament or the New Testament).
But we may find a somewhat difficult entrance…that makes us able to call it a myth, since it is a story linked to the church, and as long as the church is the source of faith, everything the church says will become faith among its believers and it will be a myth, but what the church says is not one. There are many texts that have been published that talk about the story of the People of the Cave, so what is the first official approved text of the story?!
The first text is a poetic text by Maryam Yacoub Al-Sarouji. Is this text a sacred text for Al-Nasarah, reaching the status of the New Testament?
We want the first text so that we believe that the text has been subjected to a wrong interpretation, but the first text is a poetic text that is not obligatory to believe in, but rather can be accepted and rejected.
Why ?
As long as there is belief in the truth of this unrealistic mythical story, this faith must have one origin from which it emerged, because it is impossible for people to believe in this myth, without the existence of an absolute faith authority that forces people to believe in it in this way.
Is it the poetic text or the church, the source of faith authority for believers?!
What is the source of the authority of faith in that fairy tale? There must be a strong authority of faith that makes people believe in that fairy tale so that we can consider it a legendary story?
There must be a very sacred text from which this story emerged and turned it into a legend in the mind of the church? .
Because it is a fairy tale, about people who fell asleep and woke up 300 years later. It is impossible for a rational person to believe in this fairy tale without the existence of a primary authority of faith that remains to this day forcing him to believe in it.
Studying the Syriac case makes us believe that it is a purely mythical story until we find the sacred text that turns it into a myth, because it does not have any fixed sacred textual source of faith, and there is an insistence on the part of the Church to make this myth a story of faith and to dedicate a holiday to it… for the purpose What we don’t know.
At the same time, we find that the story is a myth among Muslims, but there is a reference text that has great absolute heavenly authority that forces Muslims to believe in it, but it was subjected to distortion in the meaning of the text and it turned into a legendary story.
■ What is the secret, then, in this fairy tale being shared between Christianity and Islam? Doesn’t the topic seem strange?
We believe with certainty that the transformation of the story into a myth in general for everyone is the result of the existence of a sacred religious text and there was a wrong interpretation of it, in other words… there was a sacred text that carried absolute supreme faith authority, and people were on a journey. Interpretation of this text.
It is a sacred text, and people were on a journey of interpretation of this text, and these interpretations are what explain this mythical and legendary perception of the story.
Searching for the sacred text is what will explain the story
If we collect the first sources that mentioned the story, they are:
A poetic text by Maryam Yacoub Al-Sarouji…. 521 AD
Historical text by Zakaria the Eloquent………….. 569 AD
A sacred religious text, the Holy Qur’an……..620 AD
Then we analyzed the strength of the faith authority among believers in these texts, and we will find that the only text among these three texts, which carries the greatest absolute, heavenly, supreme faith authority, is the Holy Qur’an.
The Qur’an, the only one among them, is considered a basic sacred reference text… because of all the Syriac texts that mention the story, there is no great, great, and sacred interest in it. Otherwise, some of them would not have been lost and would have appeared with other historians at a different time, and some of them would not have been transmitted from sources. Greek after a while.
This makes us believe that the Qur’anic text is the first sacred reference text from which this legendary and mythical story emerged. The text turned into a legendary story in the Muslim consciousness and a fairy tale for the Christian.
But there is a very big problem, which is the time between the history of the Syriac texts and the history of the text of the Qur’an.
I believe that this problem can be solved easily, if we can interpret the text of the Qur’an correctly. We will do this task in our next article.
Before that, I want to show you some of what was mentioned in the interpretation books about the reasons for the revelation of the story, so that it will be an important introduction to understanding the story.
When we read the books of interpretation, we will find that they talk about a strange incident in the story, which is the delay of the revelation to the Prophet, and according to the heritage books and in the words of the commentators:
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The commentators said: When the people asked the Prophet, peace and blessings of Allah be upon him, about the three issues, he, peace be upon him, said: “I will answer you about them tomorrow.” He did not say, Allah willing, so the revelation was delayed for fifteen days, and then the Almighty’s saying was revealed: “And do not say of anything, ‘Indeed, I will do that tomorrow,’ unless Allah wills. And remember.” your Allah, when you forget, and say, “Perhaps my Allah will guide me.” (Al-Kahf: 23, 24) The reason why this saying must be mentioned – Allah willing – is that if a person says, “I will do such-and-such action tomorrow,” it is not unlikely that he will die before Tomorrow will come, and it is also not far-fetched that if he remains alive, some obstacle will hinder him from doing that act. If he does not say, Allah willing, he will be lying about that promise, and lying is repulsive, and that is not befitting of the prophets, peace be upon them.
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We will try to talk about this interpretation
Look at the smart writers who wrote this story, in confirming the occurrence of the story of the Prophet being embarrassed by the polytheists, and at the same time finding a reason to remove the Prophet from the embarrassing situation in front of the believers today who read this story.
Because the revelation was delayed for the Prophet, and it caused embarrassment to him in front of the polytheists and also caused embarrassment in front of the Muslim who reads this story, and therefore a convincing reason must be found and the Muslim gets out of the embarrassment as well and convinces him of the story, and reassures him that the topic is normal and logical.
But the writer of the story knows that it is not possible to come up with any reason for any Muslim to be convinced of this story, unless the story is linked to a Qur’anic verse.
They were able to link this story to verse 22 of Surat Al-Kahf, as evidence that it is a connected context with the story.
{And do not say of anything, “Indeed, I will do that tomorrow” unless Allah wills. And remember your Allah when you forget, and say, “Perhaps He will guide my Allah.”
Because when the polytheists came to the Prophet and asked him about the People of the Cave, he said to them: I will answer you tomorrow, and he did not say, Allah willing. This is the reason that caused the revelation to the Prophet to be delayed by 15 days, as a punishment from Allah to the Prophet because he did not say, Allah willing, because not saying, Allah willing, would be in our view and everyone’s view a liar, because he does not know whether he will live tomorrow or die, and perhaps an obstacle will occur that will hinder him. Regarding knowing the story of the People of the Cave, then the Prophet would be a liar and this is a characteristic that does not befit the Prophet… so he had to be punished.
Therefore, this verse was revealed in order to explain to us the reason for the delay in revelation, and rather to explain to us all this plot and this long and difficult logic that occurred.
Note that the story of the Companions of the Cave begins from verse 9, and the revelation was supposed to begin with this verse 22. That is, the revelation does not begin by telling the story and then the explanation for this delay comes at the end of the revelation. This verse must be to condemn the Prophet to a lie, and after that the narration begins. the story .
This verse has nothing to do with criticism, and there is no indication in it that the Prophet committed a mistake. Rather, it is advice to the Prophet so that he can be guided by the story of the boys of the cave that the revelation brought, because the story begins with a call to the youth to provide them with guidance in their affairs, and the story ends with advice to the Prophet. Until he approaches this matter and is guided by it.
I believe that there is no religion on earth whose adherents believe in a heavenly book and sanctify it, and it came to them from a person who was described as a liar, except according to these commentators. I also believe that there is no person who sanctifies a heavenly book and believes in this story about his prophet.
The most important observation is that when searching in the books of interpretations, we will find that they are all in dispute over the identity of the questioner, between polytheists and Al-Yahoud, and some of them are People of the Book, and some say Al-Yahoud without the presence of polytheists, and some of them are pure polytheists without the presence of Al-Yahoud or People of the Book.
Why ?
Because it is an initial foundational reference text… and there are those who deliberately wanted to tamper with its time.
We have almost finished the questions, and then we will go to inspect the caves about which there is controversy.
● The first cave is in Türkiye.
If we go to Türkiye, we will encounter an important observation:
Many stories of religion took place in Turkey… Ibrahim in Turkey, Nouh’s Ark, and the story of the Companions of the Cave… This makes us ask an important question… Why did many stories of religion take place in Turkey? Was there a political authority in the past that planted awareness? And the interpretation of religious texts and their projection into the geography of Turkey so that it has a religious status?
Cave of the Cave Companions in Turkey is located in the city of Tarsus in the village of Dadiler, inside Mount Angelos, 12 kilometers from the city of Tarsus. At the entrance to the cave there is a steep staircase consisting of 15 steps, and above the cave there is a mosque built by Sultan Abdul Aziz in 1873, which is distinguished by its three amazing minarets that still exist today.
As is clear, Turkey Cave… obtained this status from a process of marriage between the Syriac sources, as the name of the mountain is the same name mentioned in the Syriac sources. The idea of the mosque located near the cave is to make it have an Islamic character, as in the text of the Qur’an about the mosque that was built over them, even if it was built in a late period.
The city of Tarsus, with its religious and historical monuments, is considered one of the most important cities incubating religious and cultural tourism in Turkey, and every year it hosts thousands of tourists from all countries of the world.
But what is strange about the topic of the Turkish cave is that there are other Turkish cities that also conflict with the story. There is the Turkish city of Efes and Lija.
The insistence on this story by the authorities there is very natural, as it has a background in supporting the tourism economy more than it being a fact, especially since Turkey has become a tourist destination. Denying this story and this cave will harm tourism in general and will harm this city in particular.
● As for the cave in Jordan
It is the Al-Rajim Cave located in the village of Al-Rajib, 7 kilometers east of the Jordanian capital, Amman. This cave was discovered by a journalist in 1951.
The evidence about this cave is as follows:
The old name of the Al-Rajim village site in Jordan is (Al-Raqim), which makes it consistent with what was mentioned in the Holy Quran.
As it was mentioned in the Qur’an: (Or did you think that the Companions of the Cave and the Ar-Raqim were a wonder among Our signs) (Surat Al-Kahf: Verse 9). Thus, it is likely that the village of Al-Rajib is the correct location for the Companions of the Cave, taking into account the presence of more than one site in the Middle East that people believe is the Companions of the Cave.
Eight graves appeared in the cave, and near the cave door a dog skull (upper jaw only) was found, which was their guard. Also, the evidence found at the site indicates that the owners of the cave (if the cave is the correct cave) were seven, including the shepherd, and the eighth was their dog. The dog was buried on the threshold of the door where he was guarding, and he was not buried in the eighth grave. It is not yet known whose eighth grave belongs.
It was mentioned in the Qur’an: (They will say, “There are three, the fourth of whom is their dog.” And they will say, “Five,” the sixth of whom is their dog, unseen. And they will say, “Seven, and the eighth of them is their dog.” Say, “My Allah knows best their number. Only a few know them. So do not dispute over them except in open dissent, and do not consult any of them concerning them.”)
If we read the story, we will find that the discovery of the cave was very late, specifically in the year 1951. And there is an exclamation mark.
Is it possible that there was no local culture that talked about the cave, especially since the story appears in the Qur’an, and it is supposed that since ancient times it has had a special place among people, Al-Nasarah and Muslims?
Among the clues to the cave is the name, its name is Al-Qaryah Al-Rajim, not Al-Raqim, but a way out can be found that the letter Qaf is pronounced as “jim” in people’s dialects.
Also, the discovery of the existence of eight graves. As long as the graves exist, it is assumed that there is a mosque near the graves, according to the text of the Qur’an.
Since they cited the name of the Qur’an as evidence for discovering the cave, they must use the Qur’an as evidence for the mosque as well, but they will fall into a temporal dilemma about the existence of a mosque, or the claim of the existence of a mosque, because how can it be correct for a story to be in a Christian era when there is a mosque?!! There is supposed to be a church, not a mosque.
The Jordan Cave… is based on the source mentioned in the Shiite books by Imam Ali in order to prove the cave.
But as we talked about in the story previously, the problem with the story lies in a very important point, which is that whoever reads the story that infers that it is the cave in Jordan, and reads the names of the boys and the names of kings and cities, will find it with a purely Greek character and flavor, a purely Greek world. It pervades space and time, a purely Greek story, but inside this world you find a strange, anomalous, and completely different point that does not belong to this world at all, and it is the name of the village (Al-Raqim)… a pure Arabic name….. but it is inside the story of every… Its atmosphere is pure Greek. There is no relationship between the name (Al-Raqim) and the name of Philadelphia, Max Melianus, Amilichus Mutianus, Danius, and Antonius. So whose name is Antonius, and in the city of Philadelphia, and whose king’s name is Arrican, and in whose city there is a statue of Athena, it is assumed that he lives near a village called (Salcius) and not a village called (Al-Raqim).
This indicates that there are those who tried to give a pre-existing story to another and match it with a name found in the Qur’an. The name of the Companions of the Cave and Ar-Raqim found in the Qur’an.
● In Yemen there are two caves, and they are close to each other
The first cave is in the Yafa area, the second cave is in the Sabar area, and next to the two caves are two old mosques. They do not have a tourist or religious attraction, they have a local character among the residents of the two regions, and they have an ancient religious status among the local residents.
But if you look at the situation in Yemen, the first question you will encounter is:
Is it possible for two places close to each other to dispute this story?
Because there is not supposed to be a dispute over two places over a story like this, because it is supposed to be one place and its fame has been very great since ancient times.
The Cave in Sabr tends to be literal in interpreting the Qur’anic text, while the Cave in Yafi’ tends to rely on historical sources according to Christian sources, especially in nomenclature. I believe that the reason is due to the existence of a Jewish culture that drew from Greek references and had an impact on the imagination of the population.
It is also impossible for the Romans or Greece to reach Yemen, and those rugged, harsh and difficult areas and gain authority in Yemen. It is absolutely impossible, even impossible for people to leave them without a fight. They will exile them from the earth.
Of course, in Yemen…there is an old proverb that is said when one shows the antiquity of something, and it is said: From the time of Daqianus.
As is known… Diqianus is the author of the story of the persecution, and some view this name as a sign indicating that the story took place in Yemen, but the truth is that this name was used by the Yemeni Al-Yahoud who were familiar with Greek texts, and it was included in proverbs. Yemeni, and this name was changed to another name in the Arabic sources, which was translated under the name of the Himyari Jewish king (Dhu Nuwas), who persecuted the Al-Nasarah in Yemen.
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Which one of these caves is the correct cave?
And neither one is correct
Because the sacred text is news, and this true news is the reason that granted the text so great sanctity, and made them dispute over the matter of the cave.
{We narrate to you their news with the truth. Indeed, they are young men who believed in their Allah, and We have increased them in guidance.}
In the next article, we will make an important comparison between the text of the Qur’an and the Syriac texts, and we will interpret the story of the Companions of the Cave found in the Holy Qur’an.
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