Ashab al Kahf latest Research

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This criterion suggests juxtaposing of five major academic fields of study i.e. Christian history, Second Temple Judaism, Roman History, Dead Sea Scrolls studies and Qur’anic references. He analyzed tradition on Ashab al kahf by coupling authentic historical circumstantial evidence, after simultaneous juxtaposition from references from these five fields. By this methodology, it was possible to bring out innovative outlook on existing tradition on Ashab al Kahf. This research has departed from existing Christian traditions of Ashab al Kahf basing on this methodology. Author sets objectives of this paper by saying, “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”. 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”. After capitalizing on many Qur’anic verses especially verse Q18:25, he builds the argument that basing on the Qura’nic time of 309 years the youth were Essenes followers of Jesus who must have slept just after 34 AD soon after Jesus was resurrected instead of proclaimed sleep date of 250 AD. He says, “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 Trinity 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 250 CE 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 theory also departs from existing views of Muslim exegete on Christian based tradition found in Qur’anic exegesis. He Says, “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”. He suggests the revision of existing tradition found in Qur’anic exegesis. This theory attracted the attention of Oxford University and the researcher was invited to present his paper on “Islamic Analysis of the Last Supper" basing on the same approach. This methodology and criteria is unique and is a good academic edition from Islamic scholarship.