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The gate itself had wandered from the Caspian Gates to the pass of Dariel, from the pass of Dariel to the pass of Derbend [Derbent], as well as to the far north; nay, it had travelled even as far as remote eastern or north-eastern Asia, gathering in strength and increasing in size as it went, and actually carrying the mountains of Caspia with it. Then, as the full light of modern day come on, the Alexander Romance ceased to be regarded as history, and with it Alexander's Gate passed into the realm of fairyland. [52]
Story Dhul Qarnain - About Islam Story Dhul Qarnain - About Islam
In this commentary Ibn Kathir differentiates between the end of the Earth and the supposed "place in the sky" where the sun sets (the "resting place" of the sun). Ibn Kathir contends that Dhul-Qarnayn did reach the farthest place that could be travelled west but not the "resting place" of the sun and he goes on to mention that the People of the Book (Jews and Christians) tell myths about Dhul-Qarnayn travelling so far beyond the end of the Earth that the sun was "behind him." This shows that Ibn Kathir was aware of the Christian legends and it suggests that Ibn Kathir considered Christian myths about Alexander to be referring to the same figure as the Dhul-Qarnayn mentioned in the Qu'an. Al-Khidr ( / ˈ x ɪ d ə r/) ( Arabic: ٱلْخَضِر, romanized: al-Khaḍir; also transcribed as al-Khadir, Khader, Khidr, Hidr, Khizr, Kathir, Khazer, Khadr, Khedher, Khizir, Khizar, Khilr) is a figure not mentioned by name in the Quran. He is described in Surah Al-Kahf, as a righteous servant of God possessing great wisdom or mystic knowledge. In various Islamic and non-Islamic traditions, Khidr is described as an angel, prophet, or wali, [3] [4] who guards the sea, teaches secret knowledge [5] and aids those in distress. [6] He prominently figures as patron of the Islamic saint ibn Arabi. [7] The figure of al-Khidr has been syncretized over time with various other figures including Dūraoša [8] and Sorūsh in Iran, [9] [10] [11] Sargis the General [12] [13] and Saint George in Asia Minor and the Levant, [14] Samael (the divine prosecutor) in Judaism, Elijah among the Druze, John the Baptist in Armenia, and Jhulelal [15] in Sindh and Punjab in South Asia. [16] [17] [18] [19] [20] [21] He is commemorated on the holiday of Hıdırellez. Dalley defends traditional opinion: "The name or epithet of Atrahasis is used for the skillful god of craftmanship Kothar-wa-hasis in Ugaritic mythology, and is abbreviated to Chousor in the Greek account of Syrian origins related by Philo of Byblos. A similar abbreviation is used in the name of the Islamic sage Al-khidr..." Stephanie Dalley, Myths from Mesopotamia: Creation, The Flood, Gilgamesh, and Others, Oxford, revised edition 2000, p. 2 ISBN 0-19-283589-0 Then God, may He be blessed and exalted! put it into the heart of the Angel to call Alexander 'Two-horned,' ... And Alexander said unto him, ' Thou didst call me by the name Two-horned, but my name is Alexander ... and I thought that thou hadst cursed me by calling me by this name.' The angel spake unto him, saying, 'O man, I did not curse thee by the name by which thou and the works that thou doest are known. Thou hast come unto me, and I praise thee because, from the east to the west, the whole earth hath been given unto thee ...' [42] Ahmadi exegeses of the Quran tend to identify the "Servant of God" whom Moses met to be the symbolic representation of Muhammad himself. Ahmadis believe that the Quranic passage of Moses' encounter with the "Servant of God" is closely linked, contextually, to the subject matter of surah Al Kahf in which his story is cited. According to Ahmadi commentaries, Moses' journey towards, and his meeting with the "servant of God" was a visionary experience similar to the Mi'raj (ascension) of Muhammad whom Moses had desired to see and was shown in this vision. [50] The nature of the dialogue between Moses and the "Servant of God" and the relationship between them is seen as indicative of the personal characteristics of Moses and Muhammad as well as those of their respective followers; Khiḍr's seemingly inappropriate actions and the wisdom behind them are understood with reference to salient features of Muhammad's life and teachings; and the entire Quranic narrative is understood as being expressive of Muhammad's spiritual superiority over Moses and the supersession of the Judaic dispensation by the Islamic one. [51] In Druze faith [ edit ]As Babayan says, "Khizr is related to the Zoroastrian water goddess Anahita, and some of her former sanctuaries in Iran were rededicated to him (Pir-i Sabz)". [59] [ bettersourceneeded] Theories on origin [ edit ] al-Khiḍr and Alexander the Great in front of the Fountain of Life We must learn the major signs of the end of time so that we can be alert, for a Muslim is commanded to always live each day as if it may be their last. Schwarzbaum has argued that the Quranic narrative originated in a Late Antique context in which Christian theodicy legends involving monks were popular, with being the equivalent of the Christian pneumatic with knowledge derived directly from the Divine." [72] Schwarzbaum also speculated of an ultimately Jewish prototype for Khiḍr, possibly a legend involving Moses becoming a disciple of the future Rabbi Akiva, compiler of the Oral Torah. [73] While agreeing that the Quranic story "combines disparate elements from motifs current in late antiquity", Wheeler rejects Schwarzbaum's connection between Rabbi Akiva and Khiḍr. [74] Gürdal Aksoy, "Dersim Alevi Kürt Mitolojisi", Raa Haq'da Dinsel Figürler", Istanbul, 2006, Komal yayınları, ISBN 978-9757102137, p. 215-93 Al-Khiḍr is also commonly associated with Elijah, even equated with him, and al-Tabari makes a distinction in the next account in which al-Khiḍr is Persian and Elijah is an Israelite. According to this version of al-Khiḍr's story, al-Khiḍr and Elijah meet every year during the annual festival season. [43]
Dhul-Qarnayn? Was he a prophet? - Islam Plus Who is Dhul-Qarnayn? Was he a prophet? - Islam Plus
Josephus [37–100 AD], in his Antiquities of the Jews xi, 8, 5 tells of a visit that Alexander is purported to have made to Jerusalem, where he met the high priest Jaddua and the assembled Jews, and was shown the book of Daniel in which it was prophesied that some one of the Greeks would overthrow the empire of Persia. Alexander believed himself to be the one indicated, and was pleased. The pertinent passage in Daniel would seem to be VIII. 3–8 which tells of the overthrow of the two-horned ram by the one-horned goat, the one horn of the goat being broken in the encounter ...The interpretation of this is given further ... "The ram which thou sawest that had the two horns, they are the kings of Media and Persia. And the rough he-goat is the king of Greece." This identification is accepted by the church fathers ... [42] Stephen Shoemaker, commenting on the views of Reinink, van Bladel, and Tesei, argues it more likely that most of the text of the current version of the legend existed in a sixth century version, given the stringent timings otherwise required for the legend to influence the Syriac metrical homily and Quranic versions, and the difficulty of otherwise explaining the presence of the first ex-eventu prophecy about the Sabir Hun invasion of 515 CE in the legend, which was already circulating as an apocalyptic revelation in John of Ephesus's Lives of the Eastern Saints in the sixth century CE. [9] Search for the water of life [ edit ]The sheer numbers by which they will emerge is beyond our comprehension. In one hadith we’re given an idea of their incredible numbers by comparing how many they will be, in ratio to the rest of the believers. The Prophet (Allah bless him and give him peace) said, “Allah, Most High, says on the Day of Resurrection, ‘Adam!’ So he replies, ‘My Lord, here I am at your service and all good lies before You.’ So He says, ‘Bring forth the party of the Hellfire’ and he will ask, ‘Who are they?’ He says, ‘From every one thousand, they are nine hundred and ninety-nine.’ Upon hearing this, the youths will turn grey and every pregnant woman shall miscarry and you will see the people as if they are intoxicated, but they are not so. Yet the chastisement of Allah is most severe.’ Upon hearing this, they (the companions) asked, ‘Who of us will be that one if from every thousand nine hundred and ninety-nine shall be taken?’ He replied, ‘Bear glad tidings for every one of you Gog and Magog are a thousand.’” ( Bukhari ) We are informed that they will eventually all be killed and destroyed when the Prophet ‘Isa (peace be upon him) will be on Earth with the believers of that time. In the Christian legends, Alexander travels to the places of the setting and rising of the Sun and this is meant to say that he travelled to the ends of the flat Earth and thus he had traversed the entire world. This legendary account served to convey the theme of Alexander's exploits as a great conqueror. Alexander was indeed a great conqueror, having ruled the largest empire in ancient history by the time he was 25 years old. However, the true historical extent of Alexander's travels are known to be greatly exaggerated in legends. For example, legend has it that upon reaching India,
Theories about Alexander the Great in the Quran - Wikipedia
this expedition reached ... the Caspian territory. From there they arrived at Derbent and saw the wall [of Dhul-Qarnayn]. [54] The Servant of God replies, "This shall be separation between me and you; now I will inform you of the significance of that with which you could not have patience. Many acts which seem to be evil, malicious or somber, actually are merciful. The boat was damaged to prevent its owners from falling into the hands of a king who seized every boat by force. And as for the boy, his parents were believers and we feared lest he should make disobedience and ingratitude to come upon them. God will replace the child with one better in purity, affection and obedience. As for the restored wall, the Servant explained that underneath the wall was a treasure belonging to two helpless orphans whose father was a righteous man. As God's envoy, the Servant restored the wall, showing God's kindness by rewarding the piety of the orphans' father, and so that when the wall becomes weak again and collapses, the orphans will be older and stronger and will take the treasure that belongs to them." [36] Reports in the Hadith [ edit ] A Persian manuscript depicting Elijah and al-Khiḍr praying together from an illuminated manuscript version of Stories of the ProphetsThe story of Dhu al-Qarnayn (in Arabic ذو القرنين, literally "The Two-Horned One"; also transliterated as Zul-Qarnain or Zulqarnain), is mentioned in Surah al-Kahf of the Quran. [1] The final story in the series on The Chapter of the Cave is a story about Dhul Qarnain or “The One With Two Horns.” Michelangelo Chasseur: Oriental Elements in Surat al Kahf. Annali di Scienze Religiose 1, Brepols Publishers 2008, ISSN 2031-5929, p.255-289 ( Brepols Journals Online) Though not mentioned by name in the Quran, he is named by Islamic scholars as the figure described in Quran 18:65–82 as a servant of God who has been given "knowledge" and who is accompanied and questioned by the prophet Musa (Moses) about the many seemingly unfair or inappropriate actions he (Al-Khidr) takes (sinking a ship, killing a young man, repaying inhospitality by repairing a wall). At the end of the story Khidr explains the circumstances unknown to Moses that made each of the actions fair and appropriate.
Dhul-Qarnayn Part I - Hadith of the Day Dhul-Qarnayn Part I - Hadith of the Day
He seems to have become convinced of the reality of his own divinity and to have required its acceptance by others ... The cities perforce complied, but often ironically: the Spartan decree read, 'Since Alexander wishes to be a god, let him be a god.' [37] The Muslim geographer Yaqut al-Hamawi further confirmed the same view in a number of places in his book on geography; for instance under the heading "Khazar" (Caspian) he writes:The Syriac Legend has been generally dated to between 629 AD and 636 AD. There is evidence in the legend of " ex eventu knowledge of the Khazar invasion of Armenia in A.D. 629," [25] [26] which suggests that the legend must have been burdened with additions by a redactor sometime around 629 AD. The legend appears to have been composed as propaganda in support of Emperor Heraclius (575–641 AD) shortly after he defeated the Persians in the Byzantine-Sassanid War of 602–628. It is notable that this manuscript fails to mention the Islamic conquest of Jerusalem in 636 AD by Muhammad's (570–632 AD) successor, Caliph Umar (590–644 AD). This fact means that the legend might have been recorded before the "cataclysmic event"` that was the Muslim conquest of Syria and the resulting surrender of Jerusalem in November 636 AD. That the Byzantine–Arab Wars would have been referenced in the legend, had it been written after 636 AD, is supported by the fact that in 692 AD a Syriac Christian adaption of the Alexander romance called the Apocalypse of Pseudo-Methodius was indeed written as a response to the Muslim invasions and was falsely attributed to St Methodius (?–311 AD); this Apocalypse of Pseudo-Methodius equated the evil nations of Gog and Magog with the Muslim invaders and shaped the eschatological imagination of Christendom for centuries. [24] The Syriac Apocalypse of Pseudo-Methodius shows obvious borrowing from the Syriac Legend for its account concerning the barrier against Gog and Magog (especially its description of the Huns as chiefs of thirty escatalogical nations), while the Syriac Apocalypse of Pseudo-Ephrem (dated between 642 and 683 CE) shows borrowing from both the Syriac Legend and the Alexander Poem (i.e. the Metrical Homily). [27]
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