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       First of all lets pay attention to the emergence of sure “Kahf”: Gureyshies sent Nadir Ibn Haris and Utba Ibn Muayati to the Jewish scientist in Medina to ask them the face of Mohammed and tell his words. And they were the ancient and educated readers. They had got knowledge about the prophet that we hadn’t got. After it both of them came to Medina. The Jewish scientist told them to ask three things from him: 1.      Who were those fityas- (young heroes)? What are their features? Their story is very interesting.              2.      Who is the traveler reaching the east and west of the Earth? What is the story about?           3.      What is spirit?          Ask all these three matters. If he gives you information about, he is nabi (prophet), believe him. Namely backing against this thought we can tell that, this event happened long before Christianity. There are information about it on Jewish’s book. And the first matter is namely about “Ashabi-Kahf”. The second matter is about “Zulgeriney”. quoting Aristotle, Abu Ali Ibn Sina wrote that the events that were connected with a group of people believing in God were looking alike as shown in “Ashabi-Kahf”. That meant that “Ashabi-Kahf” event happened much more before.    Although the names of the people escaping from tyranny are shown in the legend, “Gurani Karim” doesn’t speak about it. At the same time it is not shown a location of event. And this is a matter that the God kept secret from the people and for that reason there merged different legends in various parts of the world.   Generally some researchers look for this cave in Spain, in Asia Minor, in Egypt and in some other places. Fahreddin Razi says: “Really speaking there is not any possibility to imagine the time and location of “Ashabi-Kahf””. you can find information about historicity and location of this place in French Encyclopedia’s “Grand” section, which is called “Sert Dormans”- “Seven Fallen Asleep”.    Speaking about the confusions around this cave Abu Hayyan says: “This cave was not in Rum, in Sham, in Spain, there was a cave on the side of Grantha by name Lozea inside which were dead people and nearby them the remaining from the dog. From the most of the dead people there was only remaining flesh, and some faces had a dense surface on it. There had passed a lot of centuries and we do not know what these are. But people counted that those were “Ashabi-Kahfs”.The fact that people’s flesh had not turned into remaining for Abdul Rashid Al Bakuvi also mentions a long time. But we should pay attention that in Nakhchivan version of the legend we were not speaking about the remaining of the corpse but about the people who found refuge on the cave and then disappeared. According to the collected information sources we can say that while speaking about “Ashabi-Kahf” the main attention is paid to Turkey and to the other countries. The translated from the Persian into Azeri Greek Roman origin book of Sadraddin Balaghi’s “Guran Gissalari” has the section of “Ashabi-Kahf” which repeats the legend of his predecessors. The sign put for further explanation on page 191 reads like this: “Gurani Karim, Kahf sure, tenth aye and the next ayes”. This is wrong, because the ninth aye says: “may be you call Ashabi-Kahf and Rakim something ugly out of our ayes?” At the same time it comes out from 10th and further ayes it is continued till 110th aye. But the ayes 9-26 speak about it. While speaking about Ephesus city and its geographical position, and as well as about the legend of “Ashabi-Kahf” the author denotes that the events related to this happened namely in this city approximately in the years of 249-251.    From the above-mentioned resources it becomes clear that connecting “Ashabi-Kahf” directly with Christianity especially its reference to Indian-ari (Rome, Greece, Spain) origin is one-sided approach.    In connection with it, while paying attention to the interpretation of the 9th aye of “Gurani Karim”s Kahf sure it becomes clear that the translation is given differently from various sources.      “may be you calling Kahf and Rakim that something we confuse in our ayes?”          “Hey Mohammed, may be you call Kahf and Rakim owners something we mix in our ayes?”       “May be Hey Mohammed,… you thought the Cave and inscription something we confuse in our    ayes?”         “(Rasulum)… may be you called only (simply) Kahf and Rakim owners not liable from our ayes?”          “Maybe you called Kahf and Rakim not liable for our evidence yet?”          “Maybe Kahf and Rakim’s fate seemed you strange and you thought that as if these are the only strange in our ayes?”        In this aye Kahf owners (“Ashabi-Kahf”) is already a known notion. In the next ayes of “Gurani Karim” (10-26) there is given broad information about them, and who are Rakim owners and what is thought under the expression Rakim? There are different approaches to this by the authors.    Abdulbakir Golpinarli writes: “Cubeyr oglu Saidden retold that Rakim was a stone later brought to the entrance (inside). There was engraved all events happened to “Ashabi-Kahf”. You can also find the authors that still think it is a book written about “Ashabi-Kahf”.     In reference to this Elmalli M. Hamdi writes: “Kahf is a title given to the large caves on the mountains. its small one is called “Ghar” in Turkish it is “In””.     Rakim is the one that we call as an inscription engraved stone, metal or etc.      According to the descriptions Kahf is a large cave on the mountains. There is not found a final solution in reference to “Rakim”. But one out of all these meanings is more relevant: Mountain or valley wherever a cave is located, the inscription to wherever are engraved the names of “Asabi Kahf”.    In European sources Rakim is called a cuprous board where is written all events happened to “Ashabi-Kahf” and kept in the cave.     According to the written sources we can come to the following conclusion.  1.      The Cave’s area was large         2.      Here was put a signage         Nakhchivan “Ashabi-Kahf” is large and there are some signages. The signage researcher Haci Fahraddin’s analysis makes it clear that in Gurani Karim Al-Kahf sure’s 9, 10, 11, 12, 17 and 18 ayes which were engraved on marble board (inscription) were undergone the erosion by the natural processes. For getting rid of the threat caused by the erosion the ruler of Nakhchivan Shukrulla Khan took a decision to make copies of these stones on the other stones and replace the old one. It happened on Hhicri 1190 and Milady 1776.     In reference to this, the works by Russian researchers also attracts the attention. They try to connect the history of this legend and the cave itself with Christianity.     Even they call Dagh Yunis in this legend to be the ruler of Rome Ditsey. In these works they speak only about the cave situated in Efes. The main attention is given not to the cave, but to the formation of cave’s history. Abu Reyhan Biruni’s thoughts also lay in this direction. Its reason lies on an alleged fact that he has collected the information only from Christianity.      In 1881 K. Nikitin collected the legend about Nakhchivan “Ashabi-Kahf” and published it. Excluding the minor changes, the legend collected by him is the same as we have given here. In the legend presented by Nikitin the following expression is worth for attention: “When Tamlikha comes to the city he gets information that there are two rulers: muslim and christian. The following was written on the flag, which was hung over the gate of the city: “There is not any other God except the God”. This thinking is peculiar for all general spatial religions. As it is evident from the folk’s literature and from the collected ethnographic materials, in Nakhchivan, generally in the Islamic world instead of that expression we use “La-Ilaha-Illallah”. By our point of view, when the author gave this expression he wanted to create the prerequisites for opening the way to the Christianity. From other side, the author doesn’t give any information that from whom he has collected the source materials. Generally, no version of this legend contains this information. It is because the author wanted to deliberately give the power to the Christians (Armenians) who were moved from Iran to Nakhchivan in 1828.      The main arguments of the authors had always been that as if this legend happened before Islam, and when the people who were fallen asleep there were Monotheists.     The collected materials show that, this legend is also known among the Middle Asian Turks. We can get the first scientific information about this from A.Kalmikov. But, as he explained, because of bad translation the author had not been able to collect the entire legend.       Finally, in 1978 Q.P. Snesarev, who was very famous with his works referring the Middle Asian Turks’ ethnography, published an article about it and only after it we became able to say the new words. Q.P.Snesarev wrote that the scientists should look for the key to the legend not in the Middle Asia, but in Asia Minor. Although the ruler’s name was shown as Dagh Yunis in two legends collected by him, the author was still trying to prove that person to be the Rome Ruler Kai Messiy Kivint Troyan Ditsiy (201-251 years). According to the author’s viewpoint this legend was connected only with pressure and massacre over Christians carried out by the totemic ruler of Rome. Continuing his thoughts, Q.P.Snesarev goes against the idea that Islam spreads this legend through Middle Asia, by the holy book”Gurani-Karim”; he counts that Guran was not the main source in transmission of legend to Kharazm. After some contemplation he tries to prove that Christianity brings the legend to this zone.  Namely in that place he writes that there is a few information about Kharazm Christians. There are two versions of the legend spread in Kharazm in Q.P.Snesarev’s work. In one version King’s son heads the escapers. The boy and his five friends escape from tyranny. On their way they meet the shepherd. Further events are the same as in Nakhchivan. The boys’ names were Temrikho, Maksalmino, Kachputt, Kashofat, Tab-Yunus, Ozurpat-Yunus and the dog’s name was Katmir.      In this legend the boys sleep one thousand year. The plot of the second legend is completely different. As if one king wanted to marry his daughter. Being resented from this King’s vezirs goes and find refuge in the cave. Dagh Yunis send army after them. When they come to the cave they witness that the pigeon has bred in front of the cave. They think they have not entered into the cave yet. They return back. The rest subject is the same.      Although the author collected the legend, in terms of legend’s dissemination, he gave preference to the Christian theory existed before him. Tending to support the Rome-Greece theory, the author backs up against A.Krimsky and thinks that the legend has not got its history. And this is contradicting the thoughts given in”Gurani-Karim”. In”Gurani-Karim” it is given as a real happening. The author underlines the dissemination of Christianity more, than the legend. However, there is information about dissemination of the legend.     By our viewpoint, this retells about Monotheist period existed before Christianity. Turks, much more before Islam and Christianity have been Monotheist, they especially believed in Goy Tanri.   But a part of Turks, for a short period forgot Monotheism and became Kafirs (like atheists- Transl.). It was more aggravated during Gara khan’s period. But after his son Oguz khan grew up he killed his father and restored a Monotheist reign in the country again. By information of Abdulgazi Bahadur Khan, it became clear that Oguz khan existed approximately four thousand years before us.    The famous Turkish scientist Fahrettin Kirzioglu also, by counting the Oguz’s history to be more than three thousand five hundred years, thinks that Gipchags’ community for the first time appeared in Caucasus in the VIII century before our era. That means sometimes at that period of the history they got completely separated from Oguz. Naturally, Oguzs have spread and observed Monotheism in Caucasus.    It is possible to decisively show that the legend was formed among the Turkish people. While analyzing the above-mentioned facts it appears that this event has in reality happened in Nakhchivan. Let’s focus on the following facts to prove it.      Today, in Nakhchivan a lot of things are related to Dagh Yunus’s personality; it is said that he had set up a big city on the left side of Araz River; in the place named “Dagh Yunus’s water-wheel” there is a big irrigation installment and close to that place not far from “Ashabi-Kahf” in Nehram village there is also a place called by his name. So, the Dagh Yunus matter doesn’t end with the known legend. There is another interesting point, as well. How it could be possible not depending on the place of residence and although in all legends the ruler’s name is called as Dagh Yunus, the authors changed this name for connecting it with Rome-Greece origin. In Turkish sources there are a lot of names starting with “Dagh”. Oguz khan’s one little son’s name (out of there little ones) is Tagh (Dagh) khan.      It becomes clear from the legend that vezir’s name is Temirkhan. In all versions Turkish Temir should be taken as the main part. In nowadays in Turkey, there are widely spread the names Timur, Teymur, Khantemir, Temirtash and etc. Let’s also note that the place where the dog is buried is called “Gitmir”.      One of the interesting points is the direction and form of the legend’s dissemination. The facts of legends less popularity in the Middle Asia and less quantity information disseminated about these caves prove that it started to be spread from the west.     In the legends of Middle Asia version the description related to the caves shows the events of how Hazrati Peygambar found a refuge in Sevr cave during his pilgrimage. The people seeking refuge from tyranny enter the cave, but while their followers come, the spiders make net and the pigeons breed at the entrance. In another version the cave is described to be very small: “Having entered into the cave they closed the entrance with stones”.     To our mind, in Middle Asia the legend could be spread by two means: firstly, through the regular relations of western and eastern Turks, and the second through”Gurani-Karim” after they have accepted Islam. And the existence of various versions in the legend can make a testimony to the possibility of both ways.     And the reason of legend’s belonging to the periods of Christianity and pre Christianity are also connected with the Turkish Gipchag population resided in Nakhchivan. In this connection, let’s pay attention to “Kitabi-Dede-Gorgud”: By getting the army from Gazan khan Sakrak starts his way to invasion beginning from Shirokaz up to Goycha Sea. His way meets with Alinja Fortress, which was in the Kafir’s hand. Gara Takur’s people captured him. But after his brother was grown he came from the Southern direction (Darishun water) to Alinja and freed his brother. It comes out that Alinca was in the hand of non- Monotheist Gipchags. Let’s note that “Ashabi-Kahf” is nearby to Alinja Fortress. The distance between them is up to 10 km.       Kafir is a person in “Dada Gorgud” who doesn’t obey any God. He has a mad religion. He prepares Govurma (Fried Meat-Transl.) from man’s meat. This means that there is no mercy over the Monotheist persons in his country.     In relation to this, let’s look at Abdulgazi Bahadir Khan’s information: “Turkish people were Muslims (Monotheists) starting from the period of Yafas up Alinja Khan. After Alinja khan became a Padishah the people’s goods and their number were increased and during Gara khan’s period they were so hard Kafirs that if the son heard that his father was Muslim (Monotheist) he definitely would kill him, the same was with his son.    The historical sources show that there have some battles between Christians and Atashparast (fire worshippers-Transl.) sasani clan in the southern part of Araz River, near the neighboring areas of Nakhchivan.  In those battles christian-gipchags, bulgar-vanand Turks were fighting together with Romanians. In 451, near Maku, in the Avarar battle out of 4 branches of the Romanian army Gipchag knight Vanand tatul headed the third one.     We can also find the relics of belief related to the holy figure 7, the disappeared 7 people, in old shumer Dastan“Bilgamis”:                  “The wall is firmly built head to head from the bricks”                     “Leaving under its foundation of seven wise men”       Here in the word “seven wise men” “seven” is used as a holy word. In dastan we can encounter the subject of long time sleeping. After Bilgamis leaves to Utnapishti for eternal life, he falls asleep. He sleeps for 7 days.      In “Kitabi-Dede-Gorgud” the fighters sleep for seven days and they call it a “small death”.    It should be noted that in Turkish literature we also meet the case when “seven slept men” is mixed with “seven slept wise men” in “Bilgamis”.   One existing legend related to the figure seven among Anadolu Bektashis’ attracts our attention. While speaking about this question Prof. Dr. Hikmat Tanyu writes: “Seven and sevens according to them were Hz Ali supporters. They have escaped from yezit’s tyranny and while hiding themselves here in the cave fell asleep. The sevens were those who slept in the cave for three thousand years. These were: Yemiliha, Makselina, Bemush, Debebush, Kefete Tayyush, Saznush, and their dog Kitmir. There are some different pictures in this legend.      It is the less known version of the legend. Naturally, this version was prepared later. In Nakhchivan and generally in Azerbaijan this version of legend is unknown. But we should note one question that when Ahli Beyt’s relatives were oppressed most of them found support in Azerbaijan, as well as in Nakhchivan. In nowadays, there are three imamzadas (holy places-Trans.) in Nakhchivan, which are related to them.    One of the confirming facts about the legend’s Turkish origin is connected with the existing beliefs in “Ashabi-Kahf”. The researches prove that these beliefs belong to Turkic origin and are archaic. We can put them by rows as in the following order: Mountain-stone-cave cult, water cult, cult of tree…     1 2

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