Dhul Qarnain2 DIFFERENT OPINIONS

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On The Sources Of The Qur'anic Dhul-Qarnayn Islamic Awareness © Islamic Awareness, All Rights Reserved.

First Composed: 1st September 1999 Last Updated: 5th March 2006

Assalamu-`alaykum wa rahamatullahi wa barakatuhu: 1. Introduction Among Western scholars, the issue of Dhul-Qarnayn (the two-horned one) in Qur'an 18:82 had been a source of great debate. The debate surrounds not only the identity of Dhul-Qarnayn but also the sources of the Qur'anic story. Who was he? Was he really Alexander the Great?

Hammer-Purgstall held that Dhul-Qarnayn was one of the old kings of Yemen.[1] Graf took exception to this view and cited the passages from Ephippus and Clement that referred to the representations of Alexander as son of Ammon with horns. He concluded that the identity of Dhul-Qarnayn is that of Alexander.[2] Graf's conclusions provoked the dissent of Redslob.

Redslob, citing the prophecy of Daniel in which the king of the Medes and Persians is interpreted as the two-horned ram, proposed that Dhul-Qarnayn was Cyrus the Persian.[3] Beer held that the Dhul-Qarnayn in the Qur'an had adopted the form of the long awaited Jewish redeemer or messiah.[4] And others like Geiger have attempted to link Dhul-Qarnayn to Moses.[5] In the Western scholarhip, the issue of Dhul-Qarnayn's identity was finally brought to a close by Nöldeke who established that Dhul-Qarnayn was none other than Alexander and the source of the Qur'anic narrations was the Syrian Christian Legend ascribed to Jacob of Serugh (d. 521 CE).

Nöldeke dated the Christian Legend to 514-515 CE.[6] A similar claim that identifies DhulQarnayn with Alexander was made by Newton and other Christian missionaries/apologists.[7] Nöldeke's position was accept by many scholars[8] until it was discovered that the internal evidence of the Christian Legend suggested a post-Islamic date.

2. Dating The Christian Legend Attributed To Jacob Of Serug

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The dating of the Christian Legend was based on the study of its internal evidence. At the end of the text there is a mention that on the passing of 826 years, the Huns will break forth and will subjugate peoples: And king Alexander fetched [an engraver] and inscribed upon the gate: "The Huns shall go forth and conquer the countries of the Romans and of the Persians, and shall cast arrows with...., and shall return and enter their won land. Also I have written that, at the conclusion of eight hundred and twenty six years, the Huns shall go forth by the narrow way which goes forth opposite Halôrâs, where the Tigris goes forth like the stream which turns a mill, and they shall take captives the nations, and shall cut off the roads, and shall make the earth tremble by their going forth. And again I have written and made known and prophesied that it shall come to pass, at the conclusion of nine hundred and forty years,.... another king, when the world shall come to an end by the command of God the ruler of creation.[9] This passage is considered by all students to be of fundamental chronological importance. If we compute according to the Era of the Seleucids, the successors of Alexander (i.e., from 311), then 826-311 yields a year of 515 CE; which was the date of the great Sabir invasion.[10] This vaticinatio ex eventu (i.e. a prophesy or predication after the event) is prophesied in the Christian Legend. Considering this vaticination (prediction or prophesy), Nöldeke held the view that the Christian Legend was composed about 515 CE. What about the second prediction or prophesy of the inscription: the 940th year? The year 629 CE (i.e., 940-311) corresponds to the Greek Era of 940. Nöldeke held it to be a genuine vaticination (prediction or prophesy). He even admits that the Khazars, the allies of Emperor Herakleios, invaded Armenia through the Caucasus in 627 CE. This date however, argues Nöldeke, did not refer to the beginning of the campaign (as the Legend would have us suppose), but rather to the conclusion of a protracted Byzantine-Persian war. Therefore, in Nöldeke's opinion, the date 940 of the Greek Era (= 629 CE) is purely arbitrary, as it should naturally be in the case of a genuine vaticination.

Hunnius has convincingly argued against Nöldeke's sixth century dating of Christian Legend. He showed that certain parts point to the Khazar invasion of 629 CE - i.e., seventh century.[11] Czeglédy, using Kmoskó's thesis, also argued that the Christian Legend and metrical discourse of Jacob of Serugh came into its final form after 628 CE and that this argument is conclusive: ... it is all the more regrettable that Kmoskó's expositions, which settle the dispute, were not published earlier than a few years ago, and even then only in extracts. Kmoskó has a whole series of arguments to prove that both the metrical Legend and the prose text of the same contain unmistakable references to the war of Khosrav II and Herakleios. Hence both variants, in their present forms, contain variant of the Legend that came into being as an adaption definitely after 628. Kmoskó's arguments are surely conclusive. An adaption of this kind is a natural phenomenon in apocalyptic literature: after the passing of the date foretold in the latest vaticination, the subsequent adapters inserts new prophecies into the text.[12]

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This identification only gives us the date 628 CE as terminus a quo (a point of origin or a first limiting point in time). The text gives no date by which to fix the terminus ad quem (a final limiting point in time). Similarly Gero says: Several features of the text [i.e., the Christian Legend] also occur in the Koranic narrative - the famous horns of Alexander, the journey to the west and then to the east, and of course the central theme of the gate, which will be opened at an apocalyptic Endzeit by divine command. But although this has been proposed by Nöldeke and often repeated since, the work also does not qualify as a direct source for the 'two-horned' Alexander of the Koran, at least not in its present form; recent investigations indicate an ex eventu knowledge of the Khazar invasion of Armenia in A.D. 629.

The prose legend (neshânâ) was then in turn the literary source of the Syriac metrical homily discourse attributed to Jacob of Sarug (sixth century) in the manuscripts. The poem, however, was actually written in the seventh century, shortly before the Muslim conquest of Mesopotamia and Palestine.[13] Sir Wallis Budge indicated a long time ago that the Christian Legend had been re-worked and is burdened with additions, and that this work is that of Jacob of Serugh is improbable: This composition appears to be an abbreviated form of which known to us is that given in the metrical discourse on Alexander attributed to Jacob of Serugh; both these works, in turn are based upon chapters xxxvii-xxxix of the second book of Pseudo-Callisthenes according to Muller's greek MS. C. The Christian Legend has been burdened with many additions, evidently the work of the Christian redactor, which have no connexion whatever with the story. On the other hand many passages, as, for example, the account of his descent into the sea in a glass cage, have been entirely omitted. The names of the places which are given us freely in this legend seem to indicate that it was drawn up at a very late period; that it is the work of Jacob of Serugh is improbable.[14] Recent extensive studies on the influence by Syriac Pseudo-Callisthenes on Qur'an 18:60-102 (which includes the story of Dhul-Qarnayn) by Wheeler have shown that it was the Qur'anic commentaries and not the Qur'an that adopted the Alexander stories among other near eastern stories to explain the verses 18:60-102. Wheeler's conclusion can be shown in the following form:[15]

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3. Conclusions It has been claimed by Nöldeke and subsequent scholarship that the Qur'anic story of DhulQarnayn was borrowed from the Christian Legend attributed to Jacob of Serugh. Internal evidence however shows that it was composed after 628 CE. Investigations by Hunnius, Kmoskó and Czeglédy have conclusively shown that the writer had ex eventu (i.e., a prophesy or predication after the event) knowledge of Khazar invasion of Armenia. The text provides no date by which the terminus ad quem (a final limiting point in time) can be fixed.

It is not only important to know the dates of composition of the individual works that are used to establish the theories of borrowing, but to also understand the difference between the Qur'an and the Qur'anic commentaries.

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References & Notes [1] F. v. Hammer-Purgstall, "Auszüge Aus Saalebi's Buche Der Stützen Des Sich Beziehenden Und Dessen Worauf Es Sich Bezieht", Zeitschrift Der Deutschen Morgenländischen Gesellschaft, 1852, Volume 6, p. 506.

[2] K. H. Graf, "Ueber Den "Zweihörnten" Des Koran", Zeitschrift Der Deutschen Morgenländischen Gesellschaft, 1854, Volume 8, pp. 442-449.

[3] G. M. Redslob, "Ueber Den "Zweihörnigen" Des Koran", Zeitschrift Der Deutschen Morgenländischen Gesellschaft, 1855, Volume 9, pp. 214-223.

[4] B. Beer, "Welchen Aufschluss Geben Jüdische Quellen Über Den "Zweihörnigen" Des Koran?", Zeitschrift Der Deutschen Morgenländischen Gesellschaft, 1855, Volume 9, pp. 785794.

[5] A. Geiger, Judaism And Islam (English Translation Of Was hat Mohammed aus dem Judenthume aufgenommen?), 1970, Ktav Publishing House Inc.: New York, pp. 135-136.

[6] Th. Nöldeke, "Beiträge Zur Geschichte Des Alexanderroman", Denkschriften Der Kaiserlichen Akademie Der Wissenschaften, Philosophisch-Historische Classe, 1890, Volume 37, pp. 31; Theodor Noldeke, "The Koran", Encyclopædia Britannica, 1893, Volume 16, Adam And Charles Black: Edinburgh, p. 600. This article was reprinted many times with slight modifications. See T. Nöldeke (J. S. Black [Trans.]), Sketches From Eastern History, 1892, Adam and Charles Black: London & Edinburgh, p. 30. This article was reprinted and edited by N. A. Newman, The Qur'an: An Introductory Essay By Theodor Nöldeke, 1992, Interdisciplinary Biblical Research Institute: Hatfield (PA), p. 9; Also see Theodor Nöldeke, "The Koran" in Ibn Warraq, The Origins Of The Koran: Classic Essays On Islam's Holy Book, 1998, Prometheus Books, p. 43; Also see Theodor Nöldeke, "The Koran" in C. Turner (Ed.), The Koran: Critical Concepts In Islamic Studies, 2004, Volume I (Provenance and Transmission), RoutledgeCurzon: London & New York, pp. 77-78.

[7] `Abdallah `Abd al-Fadi, Is The Qur'an Infallible?, 1995, Light of Life: Villach (Austria), pp.

84-86; R. F. Safa, Inside Islam: Exposing And Reaching For The World Of Islam, 1996, Creation House: Orlando (FL), p. 71; M. Elass, Understanding the Koran: A Quick Christian Guide To The Muslim Holy Book, 2004, Zondervan: Grand Rapids (MI), p. 99. Elass says that "the early linkage, however, provides an embarrassment to later Muslim scholarship, for Alexander was a pagan polytheist, and it would not do to canonize a heathen king as a true prophet of Allah." Not surprisingly, Elass did not provide the source of early "linkage" leading to "embarrassment"; R. Morey, The Islamic Invasion: Confronting The World's Fastest Growing Religion, 1992, Harvest House Publishers: Eugene (OR), pp. 144-145. Robert Morey claims "one of the greatest errors in the Quran concerns Alexander the Great, who is called Zul-qarnain."; N. A. Newman, Muhammad, The Qur'an & Islam, 1996, Interdisciplinary Biblical Research Institute: Hatfield (PA), p. 377. Quoting Nöldeke and Schwally, Newman says that the "Qur'anic narrative is based on Syriac Alexander the Great legend which appears to have been written in 515-516 AD"; Abdullah Al-Araby, Islam Unveiled, 2002 (10th Edition), The Pen Vs. The Sword: Los Angeles 5

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(CA), p. 44; D. Ali & R. Spencer, Inside Islam: A Guide To Catholics, 2003, Ascension Press: West Chester (PA), p. 73. According to Daniel Ali and Robert Spencer, the Qur'an "claims that Alexander the Great was a Muslim in the story of Zul-qarnain (Sura 18:89-98), whom Muslim exegetes both ancient and modern identify as Alexander. Such appropriation of historical figures might be understandable in the case of a figure like Abraham, but Alexander was not even a monotheist."

[8] See for example: I. Friedländer, Die Chadhirlegende Und Der Alexanderroman, 1913, Druck Und Verlag Von B. G. Teubner: Leipzig, p. 278; J. Horovitz, Koranische Untersuchungen, 1926, Walter De Gruyter: Berlin & Leipzig, p. 111; A. R. Anderson, "Alexander's Horns", Transactions And Proceedings Of The American Philological Association, 1927, Volume LVIII, pp. 110-111; A. R. Anderson, Alexander's Gate, Gog And Magog, And The Inclosed Nations, 1932, The Mediaeval Academy Of America: Cambridge, MA, pp. 29-30; C. C. Torrey, The Jewish Foundation Of Islam, 1967, Ktav Publishing House, Inc.: New York, p. 35 and 125.; A. Jeffery, The Koran: Selected Suras, 1958, The Heritage Press: New York, NY, p. 220, n. 9; J. A. Boyle, "The Alexander Romance In The East And West", Bulletin Of The John Rylands University Library Of Manchester, 1977, Volume 60, pp. 19-20.; M. S. Southgate, Iskandarnamah: A Persian Medieval Alexander Romance, 1978, Columbia University Press, New York, p. 201; Ibn Warraq, Why I Am Not A Muslim, 1995, Prometheus Books: Amherst, NY, p. 61; A. Rippin, Muslims: Their Religious Beliefs And Practices, 2003, Routledge, p. 22.

[9] E. A. W. Budge, The History Of Alexander The Great Being The Syriac Version Of The Pseudo-Callisthenes, 1889, Cambridge: At The University Press, p. 154.

[10] K. Czeglédy, "The Syriac Legend Concerning Alexander The Great", Acta Orientalia Academiae Scientiarum Hungaricae, 1957, Volume 7, p. 246.

[11] C. Hunnius, Das Syrische Alexanderlied, 1905, Göttingen, pp. 21-24.

[12] K. Czeglédy, "The Syriac Legend Concerning Alexander The Great", Acta Orientalia Academiae Scientiarum Hungaricae, op cit., pp. 246-247. Czeglédy also discusses Kmoskó's arguments concerning metrical discourse of Jacob of Serug in "Monographs On Syriac And Muhammadan Sources In The Literary Remains Of M. Kmoskó", Acta Orientalia Academiae Scientiarum Hungaricae, 1954, Volume 4, pp. 35-36. For the discussion on the Syriac prose legend refer to pp. 31-34.

[13] S. Gero, "The Legend Of Alexander The Great In The Christian Orient", Bulletin Of The John Rylands University Library Of Manchester, 1993, Volume 75, p. 7.

[14] E. A. W. Budge, The History Of Alexander The Great Being The Syriac Version Of The Pseudo-Callisthenes, op cit., p. lxxvii.

[15] B. M. Wheeler in "Moses Or Alexander? Early Islamic Exegesis Of Qur'an 18:60-65", Journal Of Near Eastern Studies, 1998, Volume 57, p. 203.

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Story of Zulqarnain (AS) Home / Today's Paper / Opinion / Story of Zulqarnain (AS) February 13, 2012 Print : Opinion

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   In my previous column I mentioned the information available in Surah Kahf about Hazrat Zulqarnain (AS). I would now like to go into greater detail about the invaluable book written by the Saudi scholar, Mr Hamdi bin Hamza al-Suraiseri Al-Johani. The book contains more than 500 pages with useful drawings and photos, and the information given would require many columns to discuss fully. I am therefore limiting myself to the essentials.

History tells us that about 3,400 years ago (1392 BC) a child was born in the grand palace of the Pharaoh on the banks of the Nile. The father was the most powerful Pharaoh, Amunhotep III – the same Pharaoh who wanted to murder Hazrat Musa (AS) and was drowned by the Almighty when he was chasing Musa (AS) and his followers. The prince was named Amunhotep IV, but he changed his name to Akhenaten after becoming king (Pharaoh) in 1360 BC. Allah had given 8

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him the status of Prophet in 1362 BC and he was quietly following Wehdaniat (monotheism). Once he felt powerful enough he publicly announced his belief.

His mother, Tiye, also believed in one God. After some time Akhenaten built a new city, Akhetaton, in the centre of Egypt and forbade the worship of idols.

According to the Holy Quran, Hazrat Zulqarnain (AS), the name Akhenaten is known by in the Quran, was a nice, religious person and Allah had sent him as a messenger to his people, the Egyptians.

Hazrat Zulqarnain (AS) lived in Akhetaton for about 12 years and then suddenly he, his mother and all the inhabitants disappeared. This remains one of the greatest secrets of Egyptian history. From 1342 BC on, Egyptian history opens a new chapter.

In about 615 AD, Allah sent revelationsto our Holy Prophet (PBUH) with Surah Kahf. Following Allah’s command, Zulqarnain and his family and followers left Egypt to visit the places of sunset and sunrise and to build the rampart between two cliffs in China to protect the inhabitants from the attacks of the cruel Mongols -the “Horse People” (discussed in Part I). The Holy Quran has not given any further information about Hazrat Zulqarnain (AS), his mother and his followers after the building of this rampart and the rest remains secrets of Egyptian and Chinese history.

Mr Hamdi bin Hamza carried out extensive research and found that Yajouj and Majouj consist of a sentence of six words in Chinese meaning “inhabitants of the Asia continent and inhabitants of the horse continent.” In Chinese, Yajouj is known as Yajouren and Majouj as Majouren. The author travelled extensively throughout China, meeting many Chinese historians. He convincingly postulates that when Musa (AS) and the Pharaoh were arguing about Allah Almighty, Pharaoh’s son AkhenatenAkhenaton (Zulqarnain) interceded and tried to convince his father and other people to believe what Musa (AS) was saying. None other than a very important and influential person could intercede in such a discussion.

Hence, it must have been the son of the Pharaoh. History or the Quran do not mention the departure or migration of Hazrat Zulqarnain (AS). It was most probably on the command of Allah that he migrated to preach that there was only one God, the All-Mighty, All-Powerful and All-Knowing.

The Quran says that Hazrat Zulqarnain (AS) first went to the place where the sun sets. The author has given convincing arguments that this place is the Maldives Islands where there are hot sea currents. Anthropologists have also confirmed that it was around 3,400 years ago that the first humans came to the Maldives. This would coincide with the time when Zulqarnain (AS) reached there.

According to the Quran, Zulqarnain and his party then left for the place where the sun rises. The author’s research convinced him that this was the Kiribati Islands in 9

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the Pacific, thousands of kilometres east of Australia. There he found the “Sun Rise Hotel” where, on Jan 1, 2000, representatives from international agencies and many tourists had gathered to see the first rays of the sun rising on the new millennium. These islands are now known as the Republic of Kiribati, with a population of 100,000. Unfortunately, the inhabitants are very poor. I wish one of the rich Arab countries would fix a yearly donation to these poor people. We know that both the Maldives and the Kiribati Islands lie on the Equator where sunrise and sunset times are more or less constant.

Mr Hamdi bin Hamza also visited the city of Zhenzhou in Henan County, China, where he found a rampart forming a barrier between two steep mountains. It was seven km long, 36 meters wide at the base, nine meters wide at the top and nine meters high. Chinese historians mention it as being the First Great Wall.

When Zulqarnain (AS) reached Zhenzhou city (now a very important industrial centre), the people there asked him to build a barrier between the mountains to keep out the marauding “Horse People” (Mongols). For this they were willing to make payment in goods. Hazrat Zulqarnain (AS) politely refused to accept any compensation, saying that the Almighty had provided him with enough resources and manpower and that they should supply only the materials required. This consisted of steel pieces (probably slag and pig iron). This he used to fill up the space between the two mountains. He then asked them to heat the whole until it is red hot (probably using coal which is found abundantly in the area). When it was red hot, Zulqarnain (AS) asked them to bring earth (probably rich in metallic ore), which was then poured onto the red hot iron, turning the whole into a compact, solid mass.

Hazrat Zulqarnain (AS) and his people were called “Chu People” by the Chinese, meaning alien or outsider. Hazrat Zulqarnain (AS) was accepted as their leader and established a kingdom there. After about 200 years this became known as the Chu Dynasty and it lasted for almost 800 years.

Mr Hamdi bin Hamza believes that Hazrat Zulqarnain (AS) and his mother and companions are buried in or near Zhenzhou city and he hopes that some day archaeologists will find their graves in the same way as those being found in Egypt 5,000 years after their burial.

May Allah Almighty shower His blessings on Mr Hamdi bin Hamza Al-Suraiseri Al-Johani and his family for this excellent, noble work. Ameen.

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ALEXANDER THE GREAT: http://www.jewishencyclopedia.com/articles/1 120-alexander-the-great 15

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By: Isaac Broydé, Kaufmann Kohler, Israel Lévi Table of Contents

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—In Jewish Legend:

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Samaritan Intrigue.

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The Ten Questions of Alexander to the Sages of the South (Tamid, 31b et seq.):

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Alexander's Journey to the Regions of Darkness (Tamid, 32a):

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The Amazons (Tamid, ibid.; PesiḲ. ix. 74. 74a etseq.; Lev. R. xxvii.; Tan., Emor, 6; Ḥibbur Ma'asiot):

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The Gold Bread (ibid.):

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King Kaẓia and His Judgment (Yer. B. M. ii. 8c; Gen. R. xxxiii.; PesiḲ.; Lev. R.; Tan., Emor, as above):

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Alexander at the Gate of Paradise; the Eye:

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Alexander's Ascent into the Air (Yer. 'Ab. Zarah, iii. 42c; Num. R. xiii.):

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Alexander's Descent into the Sea (Ps. R. 103; compare Pseudo-Callisthenes, II. xxxviii.):

The celebrated conqueror of the East, 356-323 B.C. By introducing Hellenic culture into Syria and Egypt, he had probably more influence on the development of Judaism than any one individual not a Jew by race. Yet, curiously enough, there are no personal details which connect him with Jewish history, save that after the siege of Tyre, 332 B.C., he marched through Palestine unopposed, except in the case of Gaza, which was razed to the ground. He is mentioned by name only in the Apocryphal I Macc. (i. 1-8, vi. 2). It is supposed that the Book of Daniel alludes to Alexander when it refers to a mighty king that "shall stand up, that shall rule with great dominion," whose kingdom shall be destroyed after his death (Dan. xi. 3). The vision of the "fourth beast, dreadful and terrible, and strong exceedingly," devouring and breaking all in pieces (ibid. vii. 7), may also be an allusion to Alexander.

The only historical event connecting Alexander the Great with the Jews is his visit to Jerusalem, which is recorded by Josephus in a somewhat fantastic manner. According to "Ant." xi. 8, §§ 4-6, Alexander went to Jerusalem after having taken Gaza. Jaddua, the high priest, had a warning from God received in a dream, in which he saw himself vested in a purple robe, with his miter— that had the golden plate on which the name of God was engraved—on his head. Accordingly he went to meet Alexander at Sapha ("View" [of the Temple]). Followed by the priests, all clothed in fine linen, and by a multitude of citizens, Jaddua awaited the coming of the king. When Alexander saw the high priest, he reverenced God (Lev. R. xiii., end), and saluted Jaddua; while the Jews with one voice greeted Alexander. When Parmenio, the general, gave expression to the army's surprise at Alexander's extraordinary act—that one who ought to be adored by all as king 16

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should adore the high priest of the Jews—Alexander replied: "I did not adore him, but the God who hath honored him with this high-priesthood; for I saw this very person in a dream, in this very habit, when I was at Dios in Macedonia, who, when I was considering with myself how I might obtain dominion of Asia, exhorted me to make no delay, but boldly to pass over the sea, promising that he would conduct my army, and would give me the dominion over the Persians."

Alexander then gave the high priest his right hand, and went into the Temple and "offered sacrifice to God according to the high priest's direction," treating the whole priesthood magnificently. "And when the Book of Daniel was shown him [see Dan. vii. 6, viii. 5-8, 20-22, xi. 3-4], wherein Daniel declared that one of the Greeks [ ] should destroy the empire of the Persians, he supposed that he was the person intended, and rejoiced thereat. The following day Alexander asked the people what favors he should grant them; and, at the high priest's request, he accorded them the right to livein full enjoyment of the laws of their forefathers. He, furthermore, exempted them from the payment of tribute in the seventh year of release. To the Jews of Babylonia and Media also he granted like privileges; and to the Jews who were willing to enlist in his army he promised the right to live in accordance with their ancestral laws. Afterward the Samaritans, having learned of the favors granted the Jews by Alexander, asked for similar privileges; but Alexander declined to accede to their request. The historical character of this account is, however, doubted by many scholars (see Pauly-Wissowa, "Realencyklopädie," i. col.

1422). Although, according to Josephus ("Contra Ap." ii. 4, quoting Hecatæus), Alexander permitted the Jews to hold the country of Samaria free from tribute as a reward for their fidelity to him, it was he who Hellenized its capital (Schürer, "Gesch." ii. 108). The Sibylline Books (iii.

383) speak of Alexander—who claimed to be the son of Zeus Amon—as "of the progeny of the Kronides, though spurious."

—In Jewish Legend:

All the accounts which the Talmud and Midrash give concerning Alexander MuḲdon (the Macedonian) are of a legendary character. Some of them pretend to be historical, as the following Baraita in Yoma, 69a (identical with Megillat Ta'anit, iii.): "When the Samaritans had obtained permission from Alexander to destroy the Temple in Jerusalem, the high priest Simon the Just, arrayed in his pontifical garments and followed by a number of distinguished Jews, went out to meet the conqueror, and joined him at Antipatris, on the northern frontier. At sight of Simon, Alexander fell prostrate at his feet, and explained to his astonished companions that the image of the Jewish high priest was always with him in battle, fighting for him and leading him to victory. Simon took the opportunity to justify the attitude of his countrymen, declaring that, far from being rebels, they offered prayers in the Temple for the welfare of the king and his dominions. So impressed was Alexander that he delivered up all the Samaritans in his train into the hands of the Jews, who tied them to the tails of horses and dragged them to the mountain of Gerizim; then the Jews plowed the mountain [demolished the Samaritan temple]."

Samaritan Intrigue.

It is evident that this account wrongly assigns to the times of Alexander an event which occurred two centuries later, in the reign of John Hyrcanus I. It must therefore have been written at a late 17

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period, when the memory of historical incidents had become confused. The legend presents a striking resemblance to the narrative of Josephus ("Ant." xi. 8, § 1 et seq.). The point of the fable is the honor conferred by Alexander upon the high priest and the cause thereof; and, furthermore, the contrast between his good-will to the Jews and his hostility to the Samaritans. Both the narrative in the Talmud and that of Josephus are derived from an "Apology" of the Jews which aimed at discrediting the members of the Samaritan sect. It is even possible that this apology, as Büchler thinks ("Rev. Ét. Juives," lxxxvi. 1), had its origin in Alexandria, where the attitude of Alexander was of decisive importance in the eyes of the Greek public: "In Gen. R. (lxi., end) the Samaritans are accused of playing a rôle equally despicable with that imputed to them in the above legend. When Alexander advanced toward Jerusalem, they informed him that the Jews would forbid his entrance to the Holy of Holies. A Jew, Gebi'ah ben Kosem [identical with Gebia ben Pesisa, a legendary character], asked the king, on the hill of the Temple, to remove his shoes and to put on the slippers ornamented with precious stones that he had brought for him, lest he should slip on the pavement of the Temple. Alexander complied with the request, and thus avoided a violation of the rabbinic law. When they arrived at the Holy of Holies, Gebi'ah said to the king, 'We are not permitted to proceed farther' (neither we nor you).

'When I have left the Temple,' replied the king, 'I will straighten your hump' (Gebi'ah signifies humpback). 'If you do,' answered Gebi'ah, 'you are a great physician, and deserving of high remuneration.'"

This anecdote is one of those naive inventions of which many are found in Midrash Ekah Rabbati, and which aim at exhibiting the ingenuity of the Jews in repartee. Alexander is made to play merely the part of a stage-king.

The same Gebi'ah appears in a narrative of quite a different type. Alexander is here represented as the great conqueror to whom the nations appeal for arbitration of their differences: (Sanh. 91a, Gen. R. l.c.).

"The Arabs accuse the Jews of illegally withholding the heritage of their ancestor Ishmael; the Canaanites complain of having been wrongly deprived of their territory; and the Egyptians claim indemnity for the vessels that the Israelites had taken from them on leaving their country. Gebi'ah meets all these charges with great success: against the Egyptians he proves that it is they that are indebted to the Jews, whom they had exploited without paying them for their work, and Alexander was fully satisfied with the refutation" Coin with Aramaic Inscription.

These pretended discussions, similar to those reported to have taken place between the Samaritans and the Jews before Ptolemy Philometor (Josephus, "Ant." xii. 1, § 10; xiii. 4, § 4), are the echo of the accusations against the Jews by pagan readers of the Bible at Alexandria.

These imputations were taken up later by the Gnostics, who were the pupils of the Alexandrians, and especially by the Marcionites. Tertullian replied to 18

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Marcion, who had brought the same reproach against the Bible for the "larceny" committed by the Jews, by repeating the words of Gebi'ah; he even mentions the discussions between the Jews and the Egyptians ("nam et aiunt ita actum per legatos utrinque; Ægyptiorum quidem repetentium vasa; Judeorum vero reposcentium operas suas, et tandem vasis istis renuntiaverunt sibi Ægyptii"; "Adversus Marcionem," ii. 20).

Another group of legends is of a more popular character; they have nothing specifically Jewish, and are connected with the general legendary tales of Alexander. They may be given as follows: The Ten Questions of Alexander to the Sages of the South (Tamid, 31b et seq.):

This account is written in certain parts in a classical Aramaic, proving that it was borrowed from some written record; it is quite analogous to the conversations which, according to Plutarch ("Life of Alexander"), Alexander was reported to have had with ten gymnosophists who had rebelled against him; there the account continues with ten questions, some of which are identical with those of the Talmud. This episode seems, therefore, to be the fragment of a non-Jewish narrative, parallel with that of the Greek historian.

Alexander's Journey to the Regions of Darkness (Tamid, 32a):

Alexander makes a journey into the region of darkness riding on young Libyan asses. There he stops at a fountain, which reanimates a dead fish that he has dipped into it. The same story is found in Pseudo-Callisthenes, II. chaps. xxxix.-xli. (version B). The legend as reproduced in the Talmud is the popular altered form of a later period.

The Amazons (Tamid, ibid.; PesiḲ. ix. 74. 74a etseq.; Lev. R. xxvii.; Tan., Emor, 6; Ḥibbur Ma'asiot):

Alexander comes to a place which is inhabited only by women. They say to him: "If you kill us, people will accuse you of murdering women. If we kill you, people will say: Behold a king who was overcome by women!" This is the well-known story of the Amazons, but reduced to its simplest expression. In the PesiḲta the town inhabited by the women is called ḳartagene, derived by folk-ety-mology from the Aramaic Ḳarta (town) and the Greek γυνή (woman).

The Gold Bread (ibid.):

Alexander asked the Amazons for bread, and they brought him, on a golden table, a loaf of gold bread. "Do you eat gold bread?" the king then said. "Well, if your desire be for ordinary bread, could you not get it in your own country without coming hither?" answered the Amazons. This satire on the ambition of conquerors recurs frequently in Jewish legends. It does not appear in Pseudo-Callisthenes and in the accounts derived from it; but is found in Plutarch's essay on the virtuous deeds of women. Pythes, a rich Greek in the times of Xerxes, who forces his fellow citizens to work for him in a gold-mine, is served by his wife with gold bread to demonstrate the absurdity of his greed. This moral is connected with Alexander also in another form: instead of the Amazons it was the king Kaẓia who gave the lesson to Alexander.

King Kaẓia and His Judgment (Yer. B. M. ii. 8c; Gen. R. xxxiii.; PesiḲ.; Lev. R.; Tan., Emor, as above): 19

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King Kaẓia (ruler of a country situated behind the "Dark" mountains) invited Alexander to hear a lawsuit. The plaintiff declared that he had bought a piece of land and found in it a treasure; he wanted to return the treasure to the original owner, since, he claimed, he had bought the field only. The defendant replied that he had sold the field with everything that it contained. Then the king inquired of one of them: "Have you a son?"; of the other, "Have you a daughter?" "Marry them, and let the treasure be theirs." Alexander laughed at this judgment. "Is my decision a wrong one?" inquired the king. "No; but in our country we would have put the two parties to death and confiscated the treasure." "Do you have rain in your country?" "Yes." "And have you animals also?" "Yes." "Then it is surely for their sake and not for yours that the rain falls and the sun shines upon you." This satirical account seems to be of Jewish origin, although it is, in part, based on a popular theme—marriage as the solution of a lawsuit (compare a Cambodian tale in "Revue des Traditions Populaires," xv. 133). The Jewish form of the fable was embodied in the "Dicta Philosophorum" of Abu al Wafa Mubashshir ibn FaḲih (1053-54), a work which was translated into Spanish, Latin, English, and French (see Knust, "Mittheilungen aus dem Eskurial," Tübingen, 1879). In other Arabic texts the trial takes place before David and Solomon (Weil, "Biblische Legenden," p. 215). The anecdote seems to have been brought to Europe by a priest in 1083 ("Chronique de l'Abbaye de St. Hubert"; Pertz, "Monumenta Germanica, Scriptores," viii. 599).

Alexander at the Gate of Paradise; the Eye:

The Talmud (Tamid, 32b) concludes with this narrative: Alexander arrived at the gate of paradise and asked that it be opened to him. "Only the just can enter here," came the reply. "I am a renowned king; present me with something." A little ball was given to him. He put it in a scale; and it outweighed all the gold and silver in his possession. In his astonishment he turned to the rabbis, who explained to him that it was an eyeball, which could never be satiated; but if covered with a handful of dust (buried) it would weigh nothing. This satire on greed, or the ambition to acquire wealth, seems likewise to be genuinely Jewish. This allegory, as it appears in the Talmud, is reproduced in better shape in "Alexandri Magni Iter ad Paradisum," a little work of the twelfth century, which has even preserved traces of its Jewish origin. In this it is an old Jew, of the name of Papas, who lectures the king. Both forms of the legend are evidently connected with a lost original.

Alexander's Ascent into the Air (Yer. 'Ab. Zarah, iii. 42c; Num. R. xiii.):

This appears to be a reminiscence of a narrative in Pseudo-Callisthenes (II. xli.).

Alexander's Descent into the Sea (Ps. R. 103; compare Pseudo-Callisthenes, II. xxxviii.):

In the Middle Ages the Jews confined themselves to translations of the romance of Alexander from the Arabic or the Latin, particularly in the form which it had received in the "Historia de Proeliis." A Hebrew translation of this work, made by an unknown writer after an Arabic version, was edited and published by Israel Lévi under the title "Toledot Alexander" (Life of Alexander), Paris, 1887. Another translation from a Latin text, by Immanuel ben Jacob de Tarascon, exists only in manuscript. A recension, the origin of which has not yet been clearly ascertained, was surreptitiously included in certain manuscripts of the Josippon (perhaps by Judah Mosconi).

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Another romance of Alexander, quite different from the rest, was written by a Jew in the west of Europe before the thirteenth century; it was published by Israel Lévi in Steinschneider's "Festschrift." Some portions of the legend were known to scholars by the Hebrew translation of "Sod ha-Sodot" (Secret of Secrets) and of "Musare ha-Filosofim" (Dicta of the Philosophers), containing whole chapters touching upon the legendary life of Alexander.

Bibliography:



Rev. Ét. Juives, iii. 239 et seq., iv. 279;



Steinschneider, Hebr. Uebers. pp. 894-898;



Nöldeke, Beiträge zur Gesch. des Alexander-Romans, in Denkschriften der Kaiserlichen Akademie der Wissenschaften, Philosophisch-Historische Classe, xxxviii. ch. iv., Vienna, 1890;



Fränkel, in Z. D. M. G. liv. 322;



Jew. Quart. Rev. iv. 635;



Bacher, Nizami's Lehen und Werke und der Zweite Theil des Nizamischen Alexanderbuches, pp.

63 et seq., Leipsic, 1871.

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History & Religion:

Zulqarnain: The story of Alexander Edited by Javed S. Ahmad Who was Zulqarnain ? This was a question of the Muslim scholars for many years. And it is quite obvious that only a person with in depth knowledge of "History of Mankind" would be capable to answer such a question. Abdullah Yusuf Ali happens to be that person with appropriate background to deal with this question. In his english translation of the Qur'an he took the liberty of writing down of commentaries based on his personal understanding and background. And undoubtedly, he did a marvelous job.

Qur'an is not like just any other book, it is a revelation, compiled by "All wise, All knowing".

Often, we human beings can't even decipher some of it's meanings. Although, most of the verses are simple and straight forward, It does takes some wisdom and knowledge to understand the meaning of the glorious Qur'an. Our Prophet Muhammad (PBUH) was called the "living Qur'an". As he demonstrated how to live a "Muslim" life. Even being completely illiterate, who couldn't even sign his own name, was the one to answer questions raised by his followers. He had the wisdom and knowledge necessary to be able to interpret the meanings of the Qur'anic verses to the inquisitive minds of that time. And his words and sayings are now known as "Hadiths" (Sayings of the Prophet).

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Alexander the Great is a legendary historic figure who had his influence in almost all civilized cultures of today's world. Also known as the conqueror of the world, travelled as far as India from ancient Greece. A disciple of Aristotle, one of the greatest ancient philosophers known to mankind. Socrates, Plato, Aristotle, are few of the philosophers who never accepted anything without judging rationally. They even raised questions about beliefs in many Gods at the time when people believed in many Gods. Their faith was based on firm logic and reasons, which they passed down to their successors. From Socrates to Plato, from Plato to Aristotle, and finally from Aristotle to Alexander.

Alexander was a special man with a divine mission. And his mission was to unite mankind with a common bond, which we know today as the "Hellenic" bond. As per Qur'an, Alexander was a man of faith believing in "One God". He saw the world as "One" belonging to "One Mankind".

He was given the wisdom and power... "They ask thee concerning Zul-quanain. Say, "I will reharse to you something of his story." Verily We established his power on earth, and We gave him the ways and the means to all ends." (Qur'an: The Cave (18): 83-4).

And then the story of his adventures begins.

"What is the meaning of the name or title Zul-qarnain - "Lord of the two Qarns"? "Qarn" may mean: (1) a horn in the literal sense, as in the case of a ram or bull; (2) a horn in a metaphorical sense, as in english, the horns of a kingdom or territory, two portions at opposite ends; (3) but another metaphor, a summit, a lock of hair, typifying strength, a crest such as Eastern kings wear on their diadems; (4) referring to time, an Epoch, an Age, a Generation.

Meaning (1) is inapplicable to a man or a great King: but see the next paragraph about Alexander the Great. The other three meanings may be applicable, as implying: (2) Lord of East and West, Lord of wide territory or of two kingdoms; (3) Lord of two crests on his diadem, typifying two kingdoms, or a rank superior to that of an ordinary king; (4) Lord of more than one Epoch: one whose power and influence extend far beyond his lifetime.

If we accept the popular identification of Zul-qarnain with Alexander, all the three latter designations would be applicable to him, as he was Lord of the West and the East, Lord of the Greek States united for the first time (Hellenic Captain-General) and of the widely extended Persian Dominion which included all Western Asia, Egypt, Central Asia, Afghanistan, and the Punjab (at least portions). He is represented on his coins with two horns on his head: he considered himself a son of Jupiter Ammon (who had the two horns of a ram), with a divine mission. He revolutionized the history of Europe, Asia, and Africa (Egypt), and his influence lasted for many generations after his death at the young age of 33. He lived from BC 356 to 323, but his name was one to conjure with for many centuries after him. It was not only on account of 23

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his political power, but his cultural influences. Through his conquests, Greek art gave the impulse to Gandhara art in Central Asia and North West India. the city of Alexandria which he founded in Egypt became the cultural centre, not only for Greek and Rome, but for Judaism and Christianity, and retained its supremacy till the sixth century of the Christian era.Justinian closed its schools of philosophy in 529. Its philosophic and scientific schools spread their influence over even a wider area than the Mediterranean basin.

Now the generality of the world of Islam have accepted Alexander the Great as the one meant by the epithet Zul-qarnain. But some of our 'Ulama' (religious scholars) have raised doubts about it and made other suggestions. One is that it was not the Macedonian Alexander the Great, but an earlier pre-historic king contemporary with Abraham; because, they say, Zul-qarnain was a man of Faith (18:88, 98), while Alexander the Great was a Pagan and believed in Grecian gods. An identification with a supposed pre-historic king, about whom nothing is known, is no identification at all. On the other hand, al that is known about Alexander the Great shows that he was a man of lofty ideals. he died over three centuries before the time of Jesus, but that does not mean that he was not a man of Faith, for God revealed Himself to men of all nations in all ages.

Alexander was a disciple of the philosopher Aristotle, noted for his pursuit of sound Truth in all departments of thought. Alexander's reference to Jupiter Ammon may have been no more than a playful reference to the superstitions of his time. Socrates spoke of the Grecian gods, and so did Aristotle and Plato; but it would be wrong to call them idolaters or men without Faith. In the Ethiopic traditional stories of alexander the Great, he is represented as a great prophet....

The question of Yajuj and Majuj (Gog and Magog) and the iron Barrier built to keep them out is of some interest It is practically agreed that they were the wild tribes of Central Asia which have made inroads on settled kingdoms and Empires at various stages of the world's history. The Chinese Empire suffered from their incursions and built the Great Wall of China to keep out the Manchus and the Mongols. The Persian Empire suffered from them at various times and at various points. Their incursions into Europe in large hordes caused migrations and displacements of population on an enormous scale, and eventually broke up the Roman Empire. These tribes were known vaguely to the Greeks and Romans as "Scythians", but that term does not help us very much, either ethnically or geographically.

If we could locate the iron barrier or iron gates referred to in Qur'an (18:96), we should have a closer idea of the tribes whom the barrier was meant to keep out. It is obvious that the Great Wall of China is out of the question. Begun in the third century BC and continued later, it covers the enormous length of 1,500 miles, and goes up the hills and down the valleys, with towers 40 feet high at intervals of 200 yards. Its average height is 20 to 30 feet. It is built of stone and earth.

There is no particular point in it which can be identified with the iron barrier in the text. No one has suggested that Zul-quarnain was a Chinese Emperor, and none of the great Conquerors of Western Asia can be credited with the building of the Chinese Wall.

The barrier in the text must have been more in the nature of iron gates than an iron wall. Two Iron Gates, geographically far apart, have been suggested in the alternative. Sometimes they have been mixed up by writers not strong in geography. Both of them have local associations with the name of Alexander the Great. Both are near a town Derbend, and have borne the name of Bab-ulhadid (Arabic for "Iron Gate")...

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... The Wall in question is 50 miles long, with an average of 29 feet.... There is an Iron Gate which corresponds exactly to the description, in a locality which we know Alexander to have visited. (4) In the early days, when Muslims spread to all parts of the world, local legends were started by ignorant people connecting the places they knew with places referred to in the Qur'an.

We now come to the Iron gate which corresponds exactly to the Quranic description, and has the best claim to be connected with Alexander's story. It is near another Derbend in Central Asia, Hissar District, about 150 miles south-east of Bukhara. A very narrow defile, with overhanging rocks, occurs on the main route between Turkestan and India: latitude 38 degree N; longitude 67 degrees E. It is now called in Turki Buzghol-Khana (Goat-house), but was formerly known as the Iron Gate (Arabic, Bab-ul-hadid; Persian, Dar-i-ahani; Chinese T'ie-men-kuan). There is no iron gate there now, but there was one in the seventh century, when the Chinese traveller Hiouen Tsiang saw it on his journey to India. He saw two folding gates cased with iron and hung with bells. Near by is a lake named Iskander Kul, connecting the locality with Alexander the Great.

We know from history that Alexander , after his conquest of Persia and before his journey to India, visited Sogdaina (Bukhara) and Maracanda (Samarqand). We also know from Muqaddasi, the Arab traveller and geographer, who wrote about A.H. 375 (AD 985-6) that the Abbasi Khalifa Wathiq (842-6 A.D.) sent out a mission to Central Asia to report on this Iron Gate. They found the defile 150 yards wide: on two jambs made with bricks of iron welded together with molten lead, were hung two huge gates, which were kept closed. Nothing could correspond more exactly with the description in Qur'an (18:95-6)." (Yusuf Ali:760-2).

"They said: "O Zul-qarnain! The Gog and Magog (people) do great mischief on earth: Shall we then render thee tribute in order that thou mightiest erect a barrier between us and them ? He said:" (The power) in which my Lord has established me is better (than tribute): Help me therefore with strength (and labor): I will erect a strong barrier between you and them: "Bring me blocks of iron." At length, when he had filled up the space between the two steep mountain-sides, he said, "Blow (with your bellows)". Then, when he had made it (red) as fire, he said: "Bring me, that I may pour over it, molten lead." Thus were they made powerless to scale it or to dig through it. He said: "This is a mercy from my Lord: But when the promise of my Lord comes to pass, He will make it into dust; and the promise of my Lord is true."(Qur'an: The Cave(18): 94-8).

"If, then, the Barrier in 18:95-8 refers to the Iron Gate near Bukhara, we are able to proceed to a consideration of the Gog-Magog people with some confidence. They were the Mongol tribes on the other side of the Barrier, while the industrious men who did not understand Zul-qarnain's language were the Turks, with their agglutinative language, so different from the languages then spoken in Western Asia. The Barrier served its purpose for the time being. But the warning that the time must come when it must crumble to dust has also come true. It has crumbled to dust.

Long since, the Mongols pushed through on their westward journey, pushing the Turks before them, and the Turks became a European Power and have still a footing in Europe. We need not bother about the legends of the Gog and Magog people. They were reputed to be giants, and two tiny hills in flat Cambridgeshire are derisively called the Gog-Magog hills! Similarly the statues of Gog and Magog in the Guildhall in London, which M.M.A. takes so seriously, only remind us how legends are apt to grow and get transported to strange places. In the Alexander legends of medieval Europe, Gog and Magog are said to have come with 400,000 men to help of Porus whom Alexander defeated, and to have fled after that defeat. They fled to the mountains, and 25

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Alexander built a wall with brass gates to prevent their irruptions. See Paul Meyer, Alexandre le Grand dans la litetrature franchise du Moyen Age: Paris, 1886; Vol.2,pp.386-389.

Personally, I have not the least doubt that Zul-qarnain is meant to be Alexander the Great, the historic Alexander, and not the legendary Alexander, of whom more presently. My first appointment after graduation was that of Lecturer in Greek history. I have studied the details of Alexander's extraordinary personality in Greek historians as well as in modern writers, and have since visited most of the localities connected with his brief but brilliant career. Few readers of Quranic literature have had the same priviledge of studying the details of his career. It is one of the wonders of the Qur'an, that, spoken through an Ummi's (illiterate) mouth, it should contain so many incidental details which are absolutely true. The more our knowledge increases, the more we feel this. There are little touches which need not have been mentioned. They come in incidentally like the incidental remarks of a person full of knowledge, who does not intend to put forward those points but whose fulness of knowledge brings them in inevitably.

One such point occurs in the mention of Alexander's westward journey (18:86) "Until, when he reached the setting of the sun, he found it set in a spring of murky water: Near it he found a People: We said: "O Zul-qarnain! (Thou hast authority,) either to punish them, or to treat them with kindness."(Qur'an:18:86).

He saw the sunset in a piece of murky water which is described as a "Spring". Most commentators have understood the "spring" to be the sea, and the "murky water" to be its darkblue water. Nizami, in his Romance of Alexander, takes Alexander right west along North Africa to Andalusia and the Atlantic Ocean. There is no historic proof that Alexander ever reached the Atlantic. But he was of course familiar with the deep blue waters of the Mediterranean. The Mediterranean interpretation may pass if we had not a closer explanation. Alexander's first exploits were when he was a mere boy, in the reign of his father Philip. The reign of Illyricum was due west of Mecedonia, and Mecedonia's first expansion was in that direction. The town of Lychnis was annexed to Macedonia and thus the western frontier of Macedonia was secured. The northern frontier towards the Danube had already been secured, and the lesson he subsequently gave to Thebes secured him against attack from the Greek States to the south, and prepared the way for his great march east against the Persian Empire. To the west of the town of Lychnis is a lake 170 square miles in area, fed by underground springs that issue through limestone rocks and give out murky water. Both town and lake are now called Ochrida, about 50 miles west of Monastir. The water is so dark that the river which forms the outlet of the lake to the north is called the Black Drin. Looking at the sunset from the town, the observer would see the sun set in a pool of murky water. It was a question before the boy Alexander- the dreamy, impulsive, fearless rider- whether he would put the barbarous Illyricans to the sword or show them mercy.

He showed true discrimination and statesmanship. He punished the guilty but showed kindness to the innocent, and thus consolidated his power in the west. This I construe to be the meaning of 18:86-7; otherwise these verses do not seem to be perfectly clear.

"He said: "Whoever doth wrong, him shall we punish; then shall he be sent back to his Lord; and He will punish him with a punishment unheard-of (before). But whoever believes, and works

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righteousness, - he shall have a goodly reward, and easy will be his task as we order it by our command." (Qur'an:18:87-8).

Another point may be noted. The three episodes mentioned are the journey to the west, the journey to the east, and the journey to the Iron Gate. The journey to the west I have just explained. The journey to the east was to the Persian Empire. Here he found a people who lived in the open and wore little clothing. This might apply to people who live in an inland place in the latitude of Persepolis or Multan. He left them alone as they were (18:91).

"Then followed he (another) way, until, when he came to the rising sun, he found it rising on a people for whom we had provided no covering protection against the sun. (He left them) as they were: we completely understood what was before him."(Qur'an:18:89-91).

He was not warring against populations: he was warring against the proud but effete Persian Empire. He left them as they were, with their local institutions, and under their local chiefs. In feeling he treated them as his own, not as aliens. In some things he himself adopted their ways.

His followers misunderstood him. But God understood, for He approves of all things that lead to Unity among mankind.

The direction of the third journey is not mentioned. The commentators suggest the north, but they might with better reason have suggested the south, as Alexander visited Egypt. But the visit to the Iron Gate was to the East - a continuation of his journey east. That is why the direction is not mentioned again. Here his mission was different. He had to protect a peaceful industrious population, whom perhaps the Persian Empire had failed to protect, against turbulent and restless invaders. He helped them to protect themselves, but warned them that all human precautions, though good and necessary, are vain without God's help.

Each of the episodes mentioned is historical. But the pomp and glitter of military conquest are not mentioned. On the contrary spiritual motives are revealed and commended. We need not know or learn any history or geography or science or psychology or ethics to understand them.

But the more real knowledge we have, the more completely shall we understand them and the lessons to be drawn from them. The earthly journeys are treated as mere symbols to show us the evolution of a great and noble soul which achieved so much in a short earthly life.

His career was so extraordinary that it impressed his contemporaries as a world event, as it undoubtedly was, - one of the greatest world-events in history. Legends began to grow up round his name. In many cases the legends overlaid the history. Today the world is thrilled by Sir Aurel Stein's identification of Aornos, a very small geographical detail in a great career full of lessons, in political, ethical, and religious wisdom. But the generations immediately following Alexander's period wrote and transmitted all sorts of wonderful legends that passed current in East and West. The philosopher Kallisthenes had been with Alexander in Asia. Under his name was produced a Greek book in Alexandria some time before the second century of the Christian era. It was translated into Latin in the third century. Translations were subsequently made into most of the European languages. In Chaucer's time (1340-1400) these Alexander legends were known to every "weight that hath discrecion" (The Monk in Canterbury Tales).

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Alexandria was a focus of Christian and Jewish learning for some centuries. The Christians also made Alexander a saint. The Jews carried the Alexander cycle into the East. Our Persian poet Jami (A.H. 535-599, A.D. 1141-1203) worked it up into his epic the Iskandar-nama. He is careful to show the historical or semi historical and the ethical parts separately. The one relates to action or exploits (Iqbal) and the other to wisdom (Khirad). He had the advantage of the Qur'an story before him. That story mentions three historical episodes incidentally, but draws our attention to matters of the weightiest spiritual significance, and that is the chief thing to note in the story."(Yusuf Ali:760-65).

"Kahf", meaning the Cave is the 18th chapter of the Holy Qur'an. It is one of the magnificent chapters which gives us "inside information" of some of the popular legends, historical events, and some mysteries of life. Namely, 1. The Christian legend of the "Companions of the Cave" - the story of 7 Christian youths of Ephesus. From verses 9 to 28.

2. The story of Prophet Moses (peace be upon him). His inquiries on mystery's of life, and his introduction with the invisible and immortal Prophet Khidhr (peace be upon him) who became his teacher and a guide.

3. And the story of Alexander (Zulqaunain or Dhulqarnain).

This surah or chapter begins with the following ayahs or verses: "In the name of God, Most Gracious, Most Merciful. Praise be to God, who hath sent to His servant the Book, and hath allowed therein no crookedness: (He hath made it) straight (and clear) in order that He may warn ( the godless) of a terrible punishment from Him, and that He may give glad tidings to the believers who work righteous deeds, that they shall have a goodly reward, wherein they shall remain for ever: Further, that He may warn those (also) who say, "God hath begotten a son": No knowledge have they of such a thing, nor had their fathers. It is a grievous thing that issues from their mouths as a saying. What they say is nothing but falsehood!

Thou wouldst only, perchance, fret thyself to death, following after them, in grief, if they believe not in this message. That which is on earth we have made but as a glittering show for the earth, in order that We may test them-as to which of them are best in conduct. Verily what is on earth We shall make but as dust and dry soil (without growth of herbage)." (Qur'an: 18:1-8).

In this text, I've limited myself to the story of Zulqarnain only. I wanted to re-write the story on my own, but later I realized that no matter how hard I try, I won't be able to do a better job than Yusuf Ali. He did a marvelous job in his introductions and commentaries. As if God had given him this special assignment to complete which he did wonderfully. Therefore, I've decided to keep his original quotes, references and interpretations intact. May Allah grant him peace and mercy, and honor him in the Day of Judgement.

The Qur'an is an unique book of knowledge. One should regardless of religious background and beliefs, read this book "with care" and "understanding". As the Qur'an itself said in the same chapter in verse 54: 28

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"We have explained in detail in this Qur'an , for the benefit of mankind, every kind of similitude: But man is, in most things, contentious".

I strongly recommend the reader to acquire a copy of the translation of the Holy Qur'an by Yusuf Ali and read it at convenience and leisure. This "Qur'an" is the primary source of wisdom of "Islam", and the secondary sources of wisdom are the "Traditions or Sayings of the Prophet Muhammad (peace be upon him)". Yusuf Ali's commentaries comes as a rescue in understanding the critical verses of the Qur'an. Please also read other translations as well if you would like.

After reading and comparing a few, you will definitely understand why I like and recommend Yusuf Ali's translation. Today's Islam is a misunderstood religion among the Muslims and Nonmuslims alike. Many Muslims practice Islam without even knowing the meanings, reasons, and wisdom behind their acts and their practices. Everybody is looking for a short cut to heaven, but unfortunately, there is none.

Like always, I'm keeping my doors open for inquisitive quarters. Thank you. ================================================================

End of "Zulqarnian-The Story of Alexander."

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Who was Dhul-Qarnain and where is his wall?

30

‫‪Page 31 of 89‬‬

‫‪‬‬ ‫‪‬‬

‫‪[18:83] And they ask you about Dhul-Qarnain. Say, I shall now recite to you some narration‬‬ ‫‪about him.‬‬

‫)‪Adopted from Mariful Qur'aan by Mufti Mohammed Shafi (RA‬‬

‫سأ لڪتهلاوا ا لعللڪيهك م ممڪنهه ذذ ڪ‬ ‫شــڪىءءء‬ ‫ض لولء اتلڪينلــهه ذمن هكمل ل‬ ‫لويلڪسـلهلاونللك لعن ذذ ى ٱڪلقلڪرنلڪي ‌ذن قهڪل ل‬ ‫ڪرر ا )‪ (٨٣‬إذننل ا لمنكننل ا للههۥ ذفى ٱڪللڪر ذ‬ ‫ب ذفى لعڪيءن لحذمئلءءة لولولجلد ذعنلدلهل ا قلڪاوءرم ‌ل ا قهڪلنلل ا‬ ‫ب ٱل ن‬ ‫س لولجلدلهل ا تلڪغهر ه‬ ‫سبلبرل ا )‪ (٨٥‬لحتن ـ ىى إذلذ ا بللللغ لمڪغذر ل‬ ‫سبل ءبرل ا )‪ (٨٤‬فلأ لڪتبللع ل‬ ‫ل‬ ‫شڪم ذ‬ ‫ء‬ ‫ڪ‬ ‫ل‬ ‫ل‬ ‫ل‬ ‫م‬ ‫م‬ ‫ل‬ ‫ل‬ ‫ه‬ ‫ل‬ ‫ل‬ ‫ل‬ ‫ل‬ ‫ل‬ ‫ف نهلعــذبهههۥ ثــن م هيـلردد إذلـــى لربمذهــ ۦ‬ ‫ســڪاو ل‬ ‫ب لوإذنم ٓا أ ن تلتنذخذ ذفيذہڪ م هحڪسنرل ا )‪ (٨٦‬قل الل أنمــل ا لمــن ظلــل م ف ل‬ ‫يلــذ ا ٱلقلڪرنلڪيذن إذنم ٓا أ ن تهلعذ ل‬ ‫‌‬ ‫سنلهقاوهل للههۥ ذمڪن ألڪمذرنلل ا يهڪسرر اء‬ ‫ڪ‬ ‫ء‬ ‫ل‬ ‫ل‬ ‫ڪ‬ ‫صــلذرحل ا فللههۥ لجلزٓارء ٱلهحڪسنلـى لو ل‬ ‫فليهلعمذبهههۥ لعلذ ا ءبرل ا دنڪكءرر ا )‪ (٨٧‬لوأنمل ا لمن لء الملن لولعذملل ل‬ ‫‪Translation:‬‬ ‫"‪And they ask you about Dhul-Qarnain. Say, "I shall now recite to you some narration about him.‬‬ ‫]‪[18:83‬‬ ‫]‪Surely, We gave him power on Earth and provided for him a way to everything. [18:84‬‬ ‫]‪So he followed a way, [18:85‬‬ ‫‪until when he reached where the sun sets, he found it setting into a miry spring and found near it‬‬ ‫'!‪a people. We said, "0 Dhul-Qarnain, either you punish or take to something good for them‬‬ ‫]‪[18:86‬‬ ‫‪He said, "As for the one who transgresses, we shall punish him, thereafter he will be returned to‬‬ ‫]‪his Lord, and He will punish him - an evil punishment. [18:87‬‬

‫‪31‬‬

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As for the one who believes and acts righteously, he will have the best in reward, and we shall deliver to him of our command that which is easy."

[18:88] Commentary Verse 84 opens with the statement: ‫ك‬ ‫( يكسسـ كللنونك ك‬They ask you). Who is asking? Related narratives show that they were the Quraysh of Makkah, those who were coached to ask three questions from the Holy Prophet. The purpose was to test his prophet-hood and veracity. The questions were about Ruh (spirit), Ashab al-Kahf (People of Kahf) and Dhul-Qarnain. Two of these have already been answered. The story of the People of Kahf has appeared earlier in this Surah, 9-26.

The question about 'Ruh' has appeared towards the later part of the previous Surah (Bani Isra'il).

Who was Dhul-Qarnain and what happened to him? This is the third question. (Al-Bahr alMuhit) Dhul-Qarnain: His identity, period and country and the reason why he was so named Why was he named Dhul-Qarnain? (the one having two horns) Regarding its reason, there are numerous sayings, and strong differences. Some said that he had two curly locks of hair, therefore, he was called Dhul-Qarnain. Some others said that he ruled countries of the East and West, therefore, he was named Dhul-Qarnain. There was someone who also said that he had marks on his head that resembled those of horns. It appears in some narratives that he had wound marks on both sides of his head, therefore, he was identified as Dhul-Qarnain. Allah knows best. But, this much already stands determined that the Qur’an has certainly not given him the name of DhulQarnain. In fact, this name came from the Jews. He may have been known by this name with them. Whatever part of the event of Dhul-Qarnain has been mentioned by the Holy Qur’an is no more than what is described below: "He was a righteous and just king who reached the East and the West and conquered countries in between and ruled there justly. All sorts of means had been provided to him by Allah Ta'ala in order to help him achieve his objectives. On the route of his conquests, he traveled in three directions: to the far West, to the far East and then to the mountain range in the North. At the last mentioned place, he closed the pass in between two mountains by a wall cast in molten metal which made it possible for the people of the area to stay protected against the pillage of Gog and Magog."

As for the question posed by the Jews to test the veracity and prophet-hood of the Holy Prophet, the answer given had left them satisfied. They did not ask any more questions, such as: Why was he given the name, Dhul-Qarnain? Which country did he come from? What period of time did he belong to? This tells us that the Jews themselves took such questions to be unnecessary and redundant. And it is obvious that the Qur’an mentions only that part of history or stories which relates to what is beneficial in the present life or in the life to come, or on which depends the understanding of something necessary. Therefore, neither did the Qur’an take these things up nor were there any details about it described in any authentic Hadith. And it was for the same reason that the most righteous forbears of Islam, the Sahabah and the Tabi'in also paid no particular attention to it.

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Now the thing that remains to be addressed is this matter of historical narratives or that of the present Torah and Injil. Then it is also evident that perennial interpolations and alterations have not left even the present Torah and 1nj;l intact as revealed Scriptures. Their status can now be that of history at the most. As for ancient historical narratives, they are overwhelmingly filled with Isra'ili tales that come from no authentic source, nor have they been found trustworthy in the sight of the learned of any time. Whatever the commentators have said in this matter is a compendium of these very historical narratives. Therefore, there are countless differences in them. Europeans have given great importance to history in modern times. No doubt, they have carried out painstaking research in this field. Through archaeological excavations and collection of inscriptions and artifacts, they have tried to reach the reality behind past events and in this process, they have come up with achievements not matched in earlier times. But, archaeological finds, inscriptions etc., can certainly help support an event but it is not possible to read a whole event through these. For it, therefore, historical narratives alone have become the basis. As for the validity of old historical narratives in these matters, we have just now learnt that their status is no more than that of a story. In their books, scholars of Tafsir, classical or modern, have reported these narratives in their historical status only no Qur’anic objective depends on the element of their authenticity. Here too, that which is necessary is being written with the same status in view. A comprehensive research relating to this event appears in 'Qasas al-Quran' by Maulana Hifzur-Rahman (RA), re ders with a taste for history may see it there.

In some narratives, it appears that there have been four kings who ruled over the whole world two believers, and two, disbelievers. The believing kings are: 1. Sayyidna Sulaiman (RA) 2. and Dhul-Qarnain

while the disbelieving ones are Nimrod (Namrud) and Nebuchadnezzar (Bukht Nassar).

About Dhul-Qarnain, it is a strange coincidence that several men have been famous in the world while bearing the same name. And it is equally strange that the title Sikandar (Alexander) is also attached with the Dhul-Qarnain of every period of time.

Approximately three hundred years before Sayyidna Masih (AS), there is a king known as Sikandar (Alexander). He is identified with the appellations of the Greek, the Macedonian, the Roman etc. He was the one who had Aristotle (Arastu) as his minister, who fought a war against Darz (Darius) and who conquered his country after killing him. This was the very last person to have become known in the world by the name Sikandar (Alexander). Stories relating to him are comparatively more famous around the world, so some people have also equated him with the Dhul-Qarnain mentioned in the Qurun. This is totally wrong because this person was a fireworshipping polytheist. As for the Dhul-Qarnain mentioned by the Qur’an, he may not be a prophet for 'Ulama'have differed about his being a prophet. But, everyone unanimously agrees thathe was a righteous believer - then, there is the textual authority of the Qur’an in its own right which bears testimony to it.

33

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Quoting Ibn 'Asakir, Hafiz Ibn Kathir (RA) s given his complete family tree in al-Bidayah wa anNihZyah which ascends to Sayyidn Ibraihim (AS) He has said, 'this is the Sikandar who is recognized as the Greek, the Egyptian and the Macedonian, who founded the city of Iskandariyah (Alexandria) after his name and the Roman calendar dates back to his time. This Sikandar Dhul-Qarnain appeared after a long passage of time from the first one. This time has been identified as being more than two thousand years. He was the one who killed Darz (Darius), overpowered the Persian monarchy and conquered their country. But, this person was a polytheist. Declaring him to be the one mentioned in the Qur’an is totally wrong. Ibn Kathir's own words are being quoted below: First of all, this research of Imam ibn Kathir, the great scholar of Hadith and history, helps remove a misconception. It clarifies that this Iskandar, who lived three hundred years before Sayyidna Masih (AS) who fought Darz (Darius) and the Persian kings, and who is the founder of Alexandria, is not the Dhul-Qarnain mentioned in the Quran. This misconception seems to have affected some leading commentators as well. Abu Hayyan in al-Bahr al-Muhit and 'Allamah 'Alus in Ruh al-Ma'ani have said that this very Dhul-Qarnain is the one mentioned in the Quran.

The second point emerges from the sentence of Ibn Kathir: ‫( وانھ کان نبیا‬he was a prophet). It shows that, in the sight of Ibn Kathir, the weightier opinion was that he was a prophet. Although, according to the majority of scholars, the weightier opinion is what Ibn Kathir has himself reportedon the authority Abi al-Tufayl from Sayyidna 'Ali (RA) that he was neither a prophet nor an angel, rather was a righteous believer. Therefore, some 'Ulama have explained it by saying that the pronoun in: ‫( وانھ‬he was) reverts to Al-Khadir and not to Dhul-Qarnain - which is closer in sense.

This leaves us with a problem. The Qur'an mentions Dhul-Qarnain. Who is he? Which period of time did he belong to? Regarding this, sayings of 'Ulama' differ. According to Ibn Kathir, his time was the time of Sayyidna Ibrahim (RA), two thousand years before the time of Alexander, the Greek, the Macedonian. Al-Khadir was his minister. Ibn Kathir has also reported from the early righteous elders in al-Bidayah wa an-Nihayah that Dhul-Qarnain went for Hajj traveling on foot. When Sayyidna Ibrahim found out about his arrival, he went out of Makkah to greet him. It is said that Sayyidna Ibrahim (AS) also prayed for him and passed out some good counsel to him. (Al-Bidayah, p. 108, v. 3) Tafsir Ibn Kathir reports from Adhraqi that he did Tawaf with Sayyidna Ibrahim and offered sacrifice.

And Abu al-Raihan al-Bairuni has said in his book al-'Athar al-Baqiyah 'an al-Quran al-Khaliyah that 'this Dhul-Qarnain mentioned in the Qur’an is Abu Bakr ibn Samma ibn 'Umar ibn Ifriqis alHimyari, the one who conquered the East and West of the Earth. Tubba' al-Himyari al-Yamani has shown pride in his poetry that his grandfather, Dhul-Qarnain, was a believer. He says: Dhul-Qarnain, my grandfather, was a believing Muslim A king who conquered the non-believing Earth

34

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He reached the Easts and the Wests seeking Means of power from the noble Master.

Abu Hayyan has reported this narrative in al-Bahr al-Mubit. Ibn Kathir has also mentioned it in al-Bidayah wa an-Nihayah. Ibn Kathir adds that 'this Dhul-Qarnain is the first Tubba' (the title of the kings of Yaman). He was among the Tababi'ah (plural of Tubba') of Yaman and this is the same person who had ruled in favor of Sayyidna Ibrahim in the case of Bi'r Sab' (seven wells)' (al-Bidayah, p. 105, v. 2). In all these narratives, irrespective of the difference regarding the elements of his identity, his time period has been identified as that of Sayyidnii Ibraim (AS) As for the detailed discussion relating to Dhul-Qarnain provided by Maulana Hifzur-Rahman in his book, Qasas al-Qur'an, it can be stated in a nutshell. It can be said that the Dhul-Qarnain mentioned in the Qur'an is the king of Persia who is called Khorus by the Jews, Cyrus by the Greeks, Gorush by the Persians and Kai-Khusro by the Arabs. His period is said to be the period of Daniyal (Daniel) from among the prophets of Bani Isra'il - much later than the time of Sayyidna Ibrahim This brings it closer to the time of Iskandar al-Maqduni (Alexander, the Macedonian), the killer of Darz (Darius). But, the learned Maulana – like Ibn Kathir - has also strongly maintained that Alexander, the Macedonian who had Aristotle as his minister cannot be the Dhul-Qarnain. The former was a fire-worshipping polytheist while the later, a righteous believer.

According to his research about the detailed description of Bani Isra'ail falling into wrongdoing and rebellion twice, and of the respective punishment given to them twice, as in Surah Bani Isra'il (al-'Isra'), the Qur’an says on the occasion of the first transgression of Bani Isra'il: ‫ڪڪ م‬ ‫لعللڪي ه‬ ‫ڪ‬ ‫ساوا ا ذخللــلل ٱلمديلل ا ‌ذر‬ ‫س ل‬ ‫شذديءءد فللجل ا ه‬ ‫( ذعبلل اءرد ا لننل ٓا أهاوذلى بلأ ء ء‬We sent upon you some of Our servants having strong aggressive power, who combed through the houses -17:5). Here, the men with 'strong aggressive power' are Nebuchadnezzar and his supporting troops who killed forty thousand - seventy thousand in some narratives - men from the Bani Isra'il in Baytul-Maqdis, while taking more than one hundred thousand of them driven like a flock of sheep to his city of Babel. After that, as regards the second statement ofthe Qur’an: ‫ڪّررةك كعلكسیہہ سم‬ ‫( ثلّرم كركدسدكنا لكلكلم ٱسل ك‬Then We gave you your turn to overpower them - 17:6),'this event transpired at the hands of the same king, Kai-Khusraw (Khorus or Cyrus). He was a righteous believer. He confronted Nebuchadnezzar, secured the release of Bani Isra'il held as captives by him and rehabilitated them back into Palestine. He even went on to resettle and repopulate the city of Baytul-Maqdis that was ransacked earlier to the limit that he managed to have all treasures and major effects of Baytul-Maqdis carried away by Nebuchadnezzar from there returned back into the possession of Bani Isra'il. Thus, this person proved to be the savior of Bani Isra'il (the Jews).

It is likely that of the questions the Jews of Madinah had set for the Quraysh of Makkah which they would ask the Holy Prophet to test his prophethood, was this question about Dhul-Qarnain and that it had an underlying reason. This question was special since the Jews took him to be their savior and respected him.

In short, Maulana Hifzur-Rahman has collected a sufficiently large number of evidences from the prophesies of the prophets of Bani Isra'il with reference to the present Old Testament as well as 35

Page 36 of 89

from historical narratives to present his research on this subject. Anyone who finds it imperative to proceed towards additional research may consult it. My purpose in reporting all these narratives was simply to bring into focus sayings of leading Muslim scholars, historians and commentators as they relate to the life and time of Dhul-Qarnain. To decide as to whose saying is weightier and worthier out of these is not part of my objective. The reason is that things not claimed by the Quran nor explained by Hadith are things we have not been obligated to fix and clarify on our own for that responsibility does not rest on our shoulders. Thus, whichever saying turns out to be regarded as more weighty, worthy and sound, the aim of the Qur'an will stand achieved after all. Allah knows best.

‫سأ لڪتهلاوا ا لعللڪيهك م ممڪنهه ذذ ڪ‬ Let us look at the first verse cited above: ‫ڪرر ا‬ ‫( قهڪل ل‬I shall now recite to you a narration about him - 83). It prompts us to find out as to why the Holy Qur'an has elected to ‫ ہذ س‬dhikrah; (his narrations) at this place and has bypass the possible shorter expression of ‫ہ‬ ‫ڪرر‬ ‫'(( ممسنهل ہذ س‬minhu dhikra') (some narration about him)? A little reflection opted for two words: ‫ڪررا‬ would reveal that these two words have been used as indicators. They tell us that the Qur’an has not promised to narrate the entire story of Dhul-Qarnain in its historical setting. Instead, it has stated that it will mention it in part. This is evident from the use of the particle: ‫(ممسن‬min) and the nunnation (tanwzn) of 'dhikra' - a distinct feature of Arabic grammar. As for the historical debate relating to the name, lineage and time period of Dhul-Qarnain reported earlier, the Holy Quran has already said in advance that it has skipped it as something unnecessary.

The word: ‫ب‬ ‫( لولء اتلڪينلــهه ذمن هكمل ل‬and provided for him a way to ‫سب ل ء ر‬ ‫ ل‬-' (sabab) used in: ‫سبل ءبرل ا‬ ‫شڪىءءء ل‬ everything - 84) is employed ik the Arabic lexicon to denote everything harnessed to achieve an objective. It includes material instruments and resources as well as knowledge, insight and experience etc. (al-Bahr al-Muhit). As for the expression: ‫( ہمن لكمل كشسىءءء‬to everything), it means all things needed by a ruler to run the state system. The sense of the verse is that Allah Ta'ala had provided for the righteous king Dhul-Qarnain practically everything needed at that time in order that he could maintain his just rule, establish universal peace and extend his area of influence to other countries.

Verse 85: ‫سبلبرل ا‬ ‫( فلأ لڪتبللع ل‬So he followed a way) means that - though, the material means related to everything, even those that would facilitate his access to every region of the world - however, the first thing he did was to use his means to travel in the direction of the West.

The statement in verse 86: ‫س‬ ‫ب ٱل ن‬ ‫( لحتن ـ ىى إذلذ ا بللللغ لمڪغذر ل‬until when he reached where the sun sets) ‫شڪم ذ‬ means that he reached the far limit towards the West beyond which there was no populated area.

The word: ‫( كحہمئكءءة‬hami'ah) in the succeeding phrase: ‫ن لحذمئلءءة‬ ‫( ذفى لعڪي ء‬into a miry spring) literally means dark marsh or mud carrying the sense of water beneath which there is dark mud and which causes the water itself to appear black. As for the sense of his seeing the Sun setting into such a spring, it means that an onlooker perceived it as setting into the spring because there was no habitation or dry land in sight. This is like being in an open field while the Sun is setting 36

Page 37 of 89

where as far as one can see there appears to be no mountain, tree, or structure, naturally one who looks at the sight would feel that the Sun was sinking into the land mass.

Said in the sentence which follows immediately was: ‫هل ا قلڪاوءرم ‌ل ا‬ ‫( لولولجلد ذعنلد ل‬and found near it a people), that is, near this dark spring, Dhul-Qarnain found a people. The later part of the verse shows that these people were infidels. Therefore, as said in the next verses, Allah Taala gave Dhul-Qarnain the choice of punishing them right away for their infidelity. Or, if he so wished, he could choose to deal with them benevolently by first asking them to consider the message of faith and bring them round to embrace it through dissemination of information and good counsel.

After that, he could reward those who believe and punish those who do not. In response, DhulQarnain elected to go by the second option. He said that he would try to bring them to the straight path through good counsel and advice. Then, he would punish those who stood by their infidelity and reward those who believed and did what was good.

The statement: ‫ن‬ ‫( قهڪلنلل ا يلــلذ ا ٱڪلقلڪرنلڪي ذ‬We said, '0 Dhul-Qarnain ...) shows that Allah Ta'ala has himself said this addressing Dhul-Qarnain. Now, if Dhul-Qarnain is taken to be a prophet, there is no problem here. It will mean that it was said to him through the medium of revelation. And if, his prophethood is not to be recognized, there is only one way to rationalize the statement: (qulna: We said) and the address: ‫ن‬ ‫ يلــلذ ا ٱڪلقلڪرنلڪي ذ‬O Dhul-Qarnain). This way could be to take this address to have been made to Dhul-Qarnain through the medium of some prophet - as suggested by the reported presence of Al-Khadir with him. Then, it is also possible that this revelation is just not the kind of waby that is peculiar to a prophet or messenger of Allah. May be, it is a waby or revelation in the literal sense like the word: ‫( واوحینا‬awhaina: We revealed or put into the heart) used in the Qur’an for the mother of Sayyidna Musa (AS)- though, there is no probability of her being a prophet or messenger of Allah. But, Abu Hayyan says in al-Bahr al-Muhit that the command given here to Dhul-Qarnain is a command to punish and kill those people. No such command can be given without the authority of a revelation to a prophet. This action cannot be taken on the authority of Kashf (illumination) and Ilham (inspiration), nor can it be activated through any other source without the authority of wahy (revelation) to a nabiyy (prophet). For this reason, no probability other than the one being mentioned here is sound: Either DhulQarnain himself is taken to be a prophet, or that there may be a prophet present during his time and it is through him that Dhul-Qarnain is addressed.

And Allah knows best.

The wall of Zulqarnain By Shaykh Ahmed Ali

The emergence of the mighty tribes of Ya'juj and Ma'juj is also a major sign of Qiyamah.

Allah says in the Qur'an, "When Ya'juj and Ma'juj are let loose (from their Barrier) and they swiftly swarm from every mound" (Surah Al-Anbiya) 37

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Allah says in the Qur'an, " (Zulqarnain) said, 'This is a mercy from my Lord, but when the promise of my Lord comes, He shall level it down (the barrier) to the ground. And the promise of my Lord is ever true." (Surah Al-Kahf) Zainab-b-Zahash says: "Once the Prophet awoke from such a sleep that his face was red and these words were on his tongue, "There is none worthy of worship but Allah. Destruction is upon the Arabs on account of that evil which has come close to them. Today a hole as big as this has opened in the wall of Yajuj and Ma'juj. (The Prophet indicated the size of the hole with his finger and thumb)" (Bukhari/Muslim) In the lengthy Hadith of Nawwas-b-Saman it has been mentioned, "And Allah will send Yajuj and Ma'juj and they will come from every lofty place." (Muslim) Ya'juj Ma'juj and Zulqarnain

Many thousands of years ago the barbarous tribes of Yajuj and Ma'juj were imprisoned behind an iron wall built by Zulqarnayn. Referred to in the Qur'an in Surah Al-Kahf. Zulqarnayn was a Muslim Arab (fathul bari) who lived at the time of the Prophet Ibraheem and not Alexander the Great as it is commonly known. From amongst one of the four that ruled the entire world (the other three being Prophet Sulayman, Nimrod & Buktnasr) he was a pious and just king, provide with all forms of strength through which he was able to carry his conquests and missions.

Once he carried a mission in three directions, the far west, far east, and then in a northerly direction. Travelling first in the westerly direction, he conquered the lands he passed through establishing the laws of Allah therein until he reached the setting of the sun. There he met people that didn't believe in Allah. Given a choice of punishing them for their kufr or being lenient by inviting them first to Islam; he chose the latter and addressed them, ''Those evil-doers who do injustice to themselves by rejecting Allah will be punished by death in this world and the hereafter, the fire of hell is their abode. As for those who accept the invitation and believe in Allah they will be treated leniently and in the hereafter Jannah is their place of rest.''

After the journey towards the west he made preparation for the journey towards the east.

Conquering the lands he passed through, establishing he laws of Allah therein. He continued travelling in the easterly direction until he reached the rising of the sun. In this area of the east he saw a nation receiving the sunshine without any obstruction and they were dealt with like the previous people in the west.

After the journey to the east he started his northern Journey, he kept on travelling until he reached the midst of two mountains, it was here he came across a tribe who complained to him about the tribes of Ya'juj and Ma'juj. Ya'juj and Ma'juj inhabited the land behind the mountains, plundered them, committed bloodshed, and then ran away. Observing Zulqarnain's power they asked to set a barrier in return for a wage for their protection from the disaster and bloodshed, which they often bore at the hands of Ya'juj Ma'juj. Refusing to accept any wealth he built an iron wall with their help which Ya'juj Ma'juj could not cross or pierce. (Qurtubi/ Ibne-Kathir)

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Page 39 of 89 The wall of Zulqarnain

Many different opinions have been expressed as to the location of the iron wall of Zulqarnain.

Having read many books, the best on the subject I came across was Sheikh Hifzur-Rahman's "Stories of the Qur'an" and thus have chosen to share a brief summary of what he has written.

He writes "The Yajuj Ma'juj caused destruction and blood- shed in a vast area, and because of their oppression many barriers and walls were erected in different times and places by different kings. Four being the most famous: 1. The Great Wall of China which was built by the Chinese King Fagfor 3460 years after Prophet Adam was put on the Earth 2. The wall in central Asia near Bukhara and Tirmidh in a place called Derbent.

3. The wall in Dagistan Russia also known as Derbent near the Caspian sea.

4. The wall which is in the westerly direction to the third in the region of the Caucasus.

Because these walls were built for one purpose and are all situated in the North, it has always been very difficult to determine exactly the wall built by Zulqarnain."

He further writes, "The biggest out of the four is the great wall of China and nobody is of the opinion that this is the wall built by Zulqarnain as it is in the easterly direction while the Qur'an indicates the wall of Zulqarnain is in the Northerly direction."

Thus leaving walls 2, 3, and 4.

He writes, "Historians like Masoodi, Istakhari and Hamawi are of the opinion that the wall of Zulqamain is wall number 3 or 4. Those that have said it is wall number two have confused the issue due to the location of Derbent which is near Bukhara and also in Degistan.''

He finally writes, ''Out of two, the historians are of the opinion that it is wall 3 or 4, the master of hadith Allama Anwar Shah Kashmiri in his book Aqeeda-tul-Islam holds the opinion that the wall of Zulqarnain is wall number 4, the one in the region of Caucasus.' (Stories of the Qu'ran) After this short summary I find myself inclined to Allama Aloosi's opinion I conclude with his words, ''We do not know the location of this wall and it is very probable that great seas and mountains stand between us and the wall, and between Ya'juj Ma'juj and the rest of the world.''

Trying to break free

Abu Huraira (R.A.) narrated that every day Ya'juj Ma'juj try to break free through the wall of Zulqarnain until they reach the end of it to the extent that they could actually see the light on the other side. They then return home saying, ''We will break through tomorrow. '' However, Allah causes the wall to revert to its original thickness and the next day they start all over again. This process continues each day as long as Allah wills for them to remain imprisoned. When Allah 39

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wishes for them to be released, then at the end of that day they will say, ''If Allah wills, we will break through tomorrow.'' The next day they will find the wall as they left it the previous day and after breaking through the rest they will escape. (Ahmed, Tirmidhi, Ibne Majah) Note: Some ulama have written that this hadith is weak and has been taken from the Jews as it contradicts with the verse from the Qur'an, ''They are not able to cross it or pierce it.'' ( Surah AlKahf) However, if found that it is a Marfoo hadith, it still does not contradict the Qur'an as the Qur'an is referring to the time Zulqarnain built the wall and secondly the word ''naqb'' means a complete hole through which they are able to break free.

The great master of Hadith Ibne Hajr al-Askalani giving reference of Ibne Hibban and Abd- bHumaid has mentioned this Hadith and not raised any doubt or indicated that this hadith is not Marfoo but positively mentioned that Ibne Arabi has said three miracles are evident from this Hadith and then mentioned the three miracles: 1) It never occurs to these tribes that they must continue work throughout the night. After all, they are in such large numbers that they can easily delegate the work amongst themselves and work in shifts. However, Allah does not allow this thought to occur to them.

2) It does not occur to them that they can merely cross the mountain or scale the wall, which they can do through the aid of equipment they possess in large numbers. According to a narration by Wahb-b-Munabbah it is known that these tribes are agriculturists and artisans possessing various types of equipment.

3) The thought of saying, "Insha-allah (if Allah wills)" never enters their minds and it will only occur to them when Allah wills that they be released.(Fathul-Bari) Myths

Many myths surround Ya'juj and Ma'juj. One being that the common people believe that Ya'juj and Ma'juj are not human beings but some kind of third being. How interesting it may be to believe that they are a third being, the reality is that they are human beings just like yourself and I, constitute nine-tenths of mankind and are from the progeny of Prophet Nuh. The Holy Prophet said, "Ya'juj and Ma'juj are the children of Prophet Adam and not one will die until thousand are born to him.'' (Abdullah-b-Amr/Fathul-Bari).

The Messenger of Allah said, "Allah divided mankind into ten parts. Nine tenths constitute Ya'juj and Ma'juj while the remaining one tenth constitutes the rest of mankind." (Abdullah-bAmr/Fathul-Bari).

Hadrat Abu Saeed Khudri narrates that the Messenger of Allah said, "On the Day of Judgement, Allah will tell Adamto pick out the Jahanamis from his progeny. Adam will ask, "O Allah, who are they?" Allah will say,"999 out of 1000 are Jahanamis while the one is a Jannati." On hearing this the Sahaba over taken by fear asked, "Who will the ONE Jannati be?" The Prophet replied, "Do not grieve the 999 will be Yajuj Ma'juj while you will be the one Jannati." (Bukhari/Muslim)

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A second myth is that people believe that Ya'juj and Ma'juj were created from Adam without Eve (Hawa) on the basis of Ka'ab's narration, "They are from the children of Adam. That is Adam had a wet dream, the semen intermingled with the earth and they were created from that Earth."

(Fathul-Bari) It should be noted that this narration is very weak and objectionable as it is proven from many Ahadith that the Prophets of Allah do not have wet dreams because the wet dream is from the devil and the Prophets of Allah are protected from the devil.

Secondly there is a hadith which can be found in Fathul-Bari that clearly states that they are from the progeny of Prophet Nuh. The Prophet Nuh was definitely from the children of Adam and Eve. Physical Appearance of Ya'juj and Ma'juj

There are many different narration's regarding their appearance. These different narration's suggest that Yajuj and Ma'juj are of three types.

1. Some are as tall as the tree Arz - that is 120 ft.

2. Some are four arm lengths tall and four arm lengths wide.

3. Some spread one ear to sleep on and cover themselves with the other. Some also state that they are two spans tall and the tallest amongst them are three spans. (Fathul-Bari)

It should be noted that all the narration's above are weak and should not be taken. The authentic Ahadith like the Hadith of Nawwas-b- Saman in Muslim suggests that they are very strong and powerful people whom nobody has the power to fight. It has also been narrated that they have wide faces, small eyes, grey hair and their faces are like shields covered with skin. (Musnad Ahmad) Emergence of Ya'juj Ma'juj before Qiyamah

A short period after killing the Dajjal, Prophet Jesus will be informed of the release of Ya'juj and Ma'juj. Obeying Allah's command He will take the Muslims to Mount Tur for their protection as nobody will be able to kill the Ya'juj Ma'juj. Ya'juj and Ma'juj will come forth from every lofty place causing destruction and bloodshed wherever they go. Their first batch will come to lake Tiberias and drink all of its water. Their last batch will come to it and say, "There was once water in this lake."

Marching on, carrying out pillage and murder to their left and right they will come to mount of Khamr (a mountain in Jerusalem) and say, "We have killed the inhbitant of the Earth, let us now kill the inhabitants of heaven." Thus they will shoot their arrows towards the sky. Allah will return the arrows covered with blood and these fools will think they have killed those in the heaven. Mean while Prophet Jesus and his companions will remain confined until the head of an ox becomes more valuable than 100 gold coins. Prophet Jesus and his companions will pray for 41

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their destruction. Allah, answering their prayer will send insects upon the necks of Ya'juj Ma'juj and in the morning they will be found dead like one dead man. In the narration of Abu Saeed alKhudri which can be found in Tadkhira of Imam Qurtubi, it has been mentioned; the believers not being able to hear their noise that morning will say "Will anybody sacrifice his life and see what the situation is." Volunteering, a believer will come down the mountain thinking that he will never return . However to his suprise he will find that they are all dead and he will shout, "Good news! Your enemy has died," Prophet Jesus and his companions will come down but will find that the earth is full with their stinking corpses. Yet again Prophet Jesus and his companions will turn to Allah and pray. Allah will send birds with necks like the necks of Bactarian camels which will carry the corpses and throw them where Allah wishes. Thereafter, Allah will send rain and the earth will be cleaned.

(Nawwas-b-Samaan/Muslim)

Sea of Galilee: Drying up!

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Dhul-Qarnayn, how is he Alexander the great?????

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1. 23-10-08, 10:17 PM #1 Corner_Pocket

Senior Member Join Date May 2008 44

Page 45 of 89 Gender Male Posts 196 Mentioned 0 Post(s) Quoted 0 Post(s) Rep Power 36

Dhul-Qarnayn, how is he Alexander the great?????

Ive been reading some on Dhul-Qarnayn on wikipedia, and it says that passages in the Quran follow very closely to Alexanders Romance.

Dhul-Qarnayn (Arabic ‫ ذو القرنين‬dhū al-qarnayn [ðuːlqarˈnajn]), literally meaning "He of the Two Horns Heres the full article: Alexander in the Qur'an is a theory that holds that the character of Dhul-Qarnayn, mentioned in the Qur'an, is in fact Alexander the Great. The name Alexander itself is never mentioned in the Qur'an. Dhul-Qarnayn (in Arabic ‫ )ذو القرنين‬is a figure who was well-known in the lore of the early medieval dwellers of the Arabian Peninsula, and is mentioned in the Qur'an, the sacred scripture of Islam. Dhul-Qarnayn is regarded by some Muslims as a prophet. The Qur'an indicates that the people (at least Jewish rabbis), during Muhammad's time, already knew tales of a person of great power by the name of Dhul-Qarnayn.

It is almost universally held, among Western scholars, that the character of Dhul-Qarnayn corresponds to Alexander the Great. The reason for this is that the story of Dhul-Qarnayn as described in the Qur'an follows very closely some passages of the Alexander Romance, a thoroughly embellished compilation of Alexander's exploits from Hellenistic and early Christian sources, which underwent numerous expansions and revisions throughout Antiquity and the Middle Ages. Historically, Muslim scholars have endorsed the identification of DhulQarnayn with the Alexander the Great, although competing theories have been proposed, some recently (see Dhul-Qarnayn for details). Orientalist scholars, studying ancient Christian legends about Alexander the Great, independently came to the conclusion that Dhul-Qarnayn 45

Page 46 of 89 is an ancient epithet for Alexander the Great. As a result, the identity of Dhul-Qarnayn has become a matter of great controversy in modern times.

Contents [hide] 1 Dhul-Qarnayn in the Qur'an 1.1 Dhul-Qarnayn in early Islamic literature 2 Similarities to Alexander the Great 2.1 Historical background on religious Alexander legends 2.2 The two-horned one 2.3 The Caspian Gates 2.3.1 In the Qur'an 2.3.2 Early accounts of Alexander's Gates 2.3.3 In the Christian legends 2.4 Gog and Magog 2.4.1 In the Qur'an 2.4.2 In the Christian legends 2.5 The rising of the Sun from the fetid sea 2.5.1 In the Qur'an 2.5.2 In the Christian legends 2.6 Alexander's travels 3 Muslim veneration of Alexander the Great 4 Theological controversy 5 References 6 See also 7 External links

[edit] Dhul-Qarnayn in the Qur'an Main article: Dhul-Qarnayn Dhul-Qarnayn features prominently in the Qur'an, the sacred scripture believed by Muslims to have been revealed by God to Muhammad. The story of Dhul-Qarnayn appears in sixteen verses of the Qur'an, specifically verses 18:83-98. Consult the Dhul-Qarnayn page for more details.

[edit] Dhul-Qarnayn in early Islamic literature 12th century map by the Muslim scholar Al-Idrisi (South up). "Yajooj" and "Majooj" (Gog and Magog) appear in Arabic script on the bottom-left edge of the Eurasian landmass, enclosed within dark mountains, at a location corresponding roughly to Mongolia. This is a reference to the story of Dhul-Qarnayn in the Qur'an.The earliest mention of Dhul-Qarnayn, outside the 46

Page 47 of 89 Qur'an, is found in the works of the earliest Muslim historian and hagiographer, Ibn Ishaq, which form the main corpus of the Sira literature. Ibn Ishaq's Sira reports that the eighteenth chapter of the Qur'an (which includes the story of Dhul-Qarnayn) was revealed to Muhammad

by God on account of some questions posed by the Jewish Rabbis residing in the city of Medina - the verse was revealed during the Meccan period of Muhammad's life. According to Ibn Ishaq, Muhammad's tribe, the powerful Quraysh, were greatly concerned about their tribesman who had started claiming prophethood and wished to consult Jewish Rabbis about the matter. The Quraysh sent two men to the Jewish Rabbis of Medina, reasoning that the Rabbis had superior knowledge of the scriptures and about the prophets of God. The two Quraysh men described their tribesman, Muhammad, to the Rabbis. The Rabbis told the men to ask Muhammad three questions: "They (the rabbis) said, `Ask him about three things which we will tell you to ask, and if he answers them then he is a Prophet who has been sent (by Allah); if he does not, then he is saying things that are not true, in which case how you will deal with him will be up to you. Ask him about some young men in ancient times, what was their story? For theirs is a strange and wondrous tale. Ask him about a man who travelled a great deal and reached the east and the west of the earth. What was his story? And ask him about the Ruh (soul or spirit) -- what is it?

If he tells you about these things, then he is a Prophet, so follow him, but if he does not tell you, then he is a man who is making things up, so deal with him as you see fit.'" [2] The famous story, in the Sira, goes that when Muhammad was informed of the three questions from the Rabbis, he declared that he would have the answers in the morning. However, Muhammad did not give the answer in the morning. For fifteen days, Muhammad did not answer the question. Doubt in Muhammad began to grow amongst the people of Mecca.

Then, after fifteen days, Muhammad received the revelation that is Surah Al-Kahf ("the Cave"), the eighteenth chapter of the Qur'an. Surah Al-Kahf mentions the "People of the Cave," a strange story about some young men in ancient times who slept in a cave for many years.

Surah Al-Kahf also mentions the Ruh, or soul/spirit. Finally, the surah also mentions "a man who travelled a great deal and reached the east and the west of the earth" - namely, DhulQarnayn.

Ibn Ishaq's original work is lost, but it has been almost completely incorporated in Ibn Hisham, another early Muslim historian. Ibn Hisham collected Ibn Ishaq's Sira and added his notes to it; in regards to Dhul-Qarnayn, Ibn Hisham noted: "Dhu al-Qarnain is Alexander the Greek, the king of Persia and Greece, or the king of the east and the west, for because of this he was called Dhul-Qarnayn [meaning, 'the two-horned one']..."

The theme, amongst Islamic scholars, of identifying Dhul-Qarnayn with Alexander the Great appears to have originated here. Why Ibn Hisham made this identification is not entirely clear.

Aristotelian Muslim philosophers, such as al-Farabi, Avicenna, and al-Kindi enthusiastically embraced the concept of Dhul-Qarnayn being an ancient Greek king. They stylized Dhul47

Page 48 of 89 Qarnayn as a Greek philosopher-king.

[edit] Similarities to Alexander the Great This article or section contains too many quotations for an encyclopedic entry.

Please improve the article or discuss proposed changes on the talk page.

You can edit the article to add more encyclopedic text or link the article to a page of quotations, possibly one of the same name, on Wikiquote. See Wikipedia's guide to writing better articles for further suggestions. (March 2008) Orientalists, studying ancient Christian legends about Alexander the Great, have come to conclude that the Qur'an's stories about Dhul-Qarnayn closely parallel certain legends about Alexander the Great found in ancient Hellenistic and Christian writings. There is some archeological evidence to identify the Arabic epithet "Dhul-Qarnayn" with Alexander the Great. There is also a long history of monotheistic religions coopting the historical Alexander.

This leads to the theologically controversial conclusion that these legends are the source of the story of Dhul-Qarnayn in the Qur'an. [edit] Historical background on religious Alexander legends Alexander the Great was an immensely popular figure in the classical and post-classical cultures of the Mediterranean and Near East. Almost immediately after his death a body of legend began to accumulate about his exploits and life which, over the centuries, became increasingly fantastic as well as allegorical. Collectively this tradition is called the Alexander Romance, and some recensions feature such vivid episodes as Alexander ascending through the air to Paradise or journeying to the bottom of the sea in a glass bubble.

As the Alexander Romance persisted in popularity over the centuries, it was assumed by various neighboring peoples. Of particular significance was its incorporation into Jewish and later Christian legendary traditions. In the Jewish tradition Alexander was initially a figure of satire, representing the vain or covetous ruler who is ignorant of larger spiritual truths. Yet their belief in a just, all-powerful God forced Jewish interpreters of the Alexander tradition to come to terms with Alexander's undeniable temporal success. Why would a just, all-powerful God show such favor to an unrighteous ruler? This theological need, plus acculturation to Hellenism, led to a more positive Jewish interpretation of the Alexander legacy. In its most neutral form this was typified by having Alexander show deference to either the Jewish people or the symbols of their faith. In having the great conqueror thus acknowledge the essential truth of the Jews' religious, intellectual, or ethical traditions, the prestige of Alexander was harnessed to the cause of Jewish ethnocentrism. Eventually Jewish writers would almost completely co-opt Alexander, depicting him as a righteous gentile or even a believing monotheist. The Christianized peoples of the Near East, inheritors of both the Hellenic as well as Judaic strands of the Alexander Romance, further theologized Alexander until in some stories he was depicted as a saint. The Christian legends turned the ancient Greek conqueror 48

Page 49 of 89 Alexander III into Alexander "the Believing King", implying that he was a believer in monotheism (contrary to known historical facts).[3]

[edit] The two-horned one Silver tetradrachm (ancient Greek coin) issued in the name of Alexander the Great, depicting Alexander with the horns of Amon (242/241 BC, posthumous issue) Imitation silver tetradrachm issued in the name of the Arab chieftain Abi’el, minted at the site of Mleiha in southeastern Arabia around 200 BC. This coin is an imitation based on coin types of Alexander the Great As said before, the "Dhul-Qarnayn" literally means "the two-horned one." Alexander the Great was often depicted as one possessing horns, in particular the horns of Amon. Ancient Greek coins minted in the name of Alexander the Great depict Alexander with the distinctive horns of Amon on his head. [4] The influence of Alexander the Great spread even to the coinage of ancient Arabia; in the late 2nd century BC, silver coins depicting Alexander with ram horns were used as a principal coinage in Arabia and were issued by an Arab ruler by the name of Abi'el who ruled in the south-eastern region of the Arabian Peninsula[5] The reason that Alexander the Great was depicted with the horns of Amon in ancient Greek coinage is that in ancient Egypt Alexander was received as the son of the ancient Egyptian god Amon, and the god Amon was depicted as ram-headed. Alexander then styled himself as the son of Amon; "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.'"[6] In the Alexander Romance, a Christian legend has it that, in one of his prayers to God, Alexander said, "O God ... Thou hast made me horns upon my heads" and the translator adds in a footnote that in the Ethiopic version of this legend, "Alexander is always referred to as 'the two horned,'"[7] (p.146.)

[edit] The Caspian Gates [edit] In the Qur'an The Qur'an describes a story about Dhul-Qarnayn building a great gate near the "rising place of the Sun," between two mountains, in order to enclose the nations of Gog and Magog who "do great mischief in the earth." The relevant passages from Qur'an state: "...when he [Dhul-Qarnayn] came to the rising of the sun, he found it rising on a people for 49

Page 50 of 89 whom We had provided no covering protection against the sun ... Then followed he (another) way. Until, when he [Dhul-Qarnayn] reached (a tract) between two mountains. He found, beneath them, a people who scarcely understood a word. They said: "O Dhul-Qarnayn! The Gog and Magog (people) do great mischief on earth: Shall we then render thee tribute in order that thou mightiest erect a barrier between us and them. He said: "(The power) in which My Lord has established me is better (than tribute): Help me therefore with strength (and labour): I will erect a strong barrier between you and them: Bring me blocks of iron. At length when he had filled up the space between the two steep mountain-sides, he said, "Blow (with your bellows)". Then when he had made it (red) as fire, he said: "Bring me, that I may pour over it molten lead." Thus were they made powerless to scale it or to dig through it." (Qur'an 18:9098). [edit] Early accounts of Alexander's Gates The building of gates in the Caucasus Mountains by Alexander to repel the barbarian peoples identified with Gog and Magog has ancient provenance. The 1st century A.D. Jewish historian Flavius Josephus mentions that "a nation of the Alans, whom we have previously mentioned elsewhere as being Scythians," travelled through "a passage which King Alexander [the Great] shut up with iron gates".[8] Josephus also records that the people of Magog, the Magogites, were synonymous with the Scythians.[9] According to R. A. Anderson,[10] this merely indicates that the main elements of the story were already in place six centuries before the Qur'an's revelation, not that the story itself was known in the cohesive form apparent in the Qur'anic account. Similarly, Saint Jerome's Letter 77 mentions that "the hordes of the Huns had poured forth all the way from Maeotis (they had their haunts between the icy Tanais and the rude Massagetae, where the gates of Alexander keep back the wild peoples behind the Caucasus)".[11] In his Commentary on Ezekiel (38:2), Jerome identifies the nations located beyond the Caucasus and near Lake Maeotis as Gog and Magog.

[edit] In the Christian legends Christian legends speak of the Caspian Gates, also known as Alexander's wall, built by Alexander the Great to enclose the Gog and Magog hordes. Several variations of the legend can be found. In the story, Alexander the Great built a gate of iron between two mountains, at the end of the Earth, to prevent the armies of Gog and Magog from ravaging the plains. This Alexander legend bears a remarkable resemblance to the Qur'anic story of Dhul-Qarnayn. An historian notes that: "The episode of the building of the gate against Gog and Magog is found in the Christian legend of Alexander, and in the poetic version of Jacob of Serugh that was written not later than AD 521. The Koran was written over a century after this version."[12] (p. 201).

A Syriac version of the Christian legend describes an apocryphal letter from Alexander to his mother, wherein he writes: 50

Page 51 of 89 "I petitioned the exalted Deity, and he heard my prayer. And the exalted Deity commanded the two mountains and they moved and approached each other to a distance of twelve ells, and there I made .... copper gates 12 ells broad, and 60 ells high, and smeared them over within and without with ... so that neither fire nor iron, nor any other means should be able to loosen the copper; since fire was put out against it, and iron was shattered. Within these gates, I made another construction of stones, each of which was eleven ells broad, 20 ells high, and 60 ells thick. And having done this I finished the construction by putting mixed tin and lead over the stones, and smearing .... over the whole, so that no one might be able to do anything against the gates. I called them the Caspian Gates. Twenty and two Kings did I shut up therein."[13](pp.177-178).

Several historical figures have searched for Alexander's Gate, and legends about the gate itself grew; "The gate itself had wandered from the Caspian Gates to the pass of Dariel, from the pass of Dariel to the pass of Derbend, 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."[14] (pp.103-104). [edit] Gog and Magog T-O map of the world by Saint Isidore of Seville, (570-636 CE) from Etymologies. This was also the first printed map in Europe[1]. [edit] In the Qur'an In the Qur'an, Dhul-Qarnayn encloses the Gog and Magog hoard behind a mighty gate between two mountains, preventing the Gog and Magog from invading the Earth. The Qur'an also explains that in the end times, Gog and Magog will destroy this gate, allowing them to hoard to ravage the Earth; "Thus were they [Gog and Magog] were made powerless to scale it or to dig through it [the gate]. He said this is a mercy from my Lord. But when the promise of my Lord comes to pass He will make it into dust. And the promise of my Lord is true ..." (Qur'an 18:98) and "...Until the Gog and Magog (people) are let through (the gate), and they swiftly swarm from every height (or advantage). Then will the True Promise draw nigh (of fulfilment). Then behold! The eyes of the Unbelievers will fixedly Stare in horror ..." (Qur'an 21:96-97) [edit] In the Christian legends In the Syriac version of the Christian legends, Alexander the Great encloses the Gog and Magog hoard behind a mighty gate between two mountains, preventing the Gog and Magog from invading the Earth. In addition, it is written in the Christian legend that in the end times God will cause the Gate of Gog and Magog to be destroyed, allowing the Gog and Magog 51

Page 52 of 89 hoard to ravage the Earth; "The Lord spake by the hand of the angel, [saying] ...The gate of the north shall be opened on the day of the end of the world, and on that day shall evil go forth on the wicked ... The earth shall quake and this door [gate] which thou [Alexander] hast made be opened ... and anger with fierce wrath shall rise up on mankind and the earth ... shall be laid waste ... And the nations that is within this gate shall be roused up, and also the host of Agog and the peoples of Magog shall be gathered together. These peoples, the fiercest of all creatures."[15] In order to understand the legend of the Caspian Gates, that is in order to understand how a single gate between two mountains could prevent the Gog and Magog hoard from invading the world, one must understand that the Christian legend was written in a time when most people believed that the flat Earth is true. The Earth was described as being flat and surrounded by great mountains, and these mountains were in turn surrounded by some land followed by a treacherous, fetid ocean sea. It is this tract of land between the mountains and the ocean sea that Alexander enclosed Gog and Magog, so that they could not cross the mountains and invade the Earth. The legend describes "the old wise men" explaining this geography and cosmology of the Earth to Alexander, and then Alexander subsequently setting out to enclose Gog and Magog behind a mighty gate between a narrow passage at the end of the flat Earth: "The old men say, "Look, my lord the king, and see a wonder, this mountain which God has set as a great boundary." King Alexander the son of Philip said, "How far is the extent of this mountain?" The old men say, "Beyond India it extends in its appearance." The king said, "How far does this side come?" The old men say, "Unto all the end of the earth." And wonder seized the great king at the council of the old men ... And he had it in his mind to make there a great gate. His mind was full of spiritual thoughts, while taking advice from the old men, the dwellers in the land. He looked at the mountain which encircled the whole world ... The king said, "Where have the hosts [of Gog and Magog] come forth to plunder the land and all the world from of old?" They show him a place in the middle of the mountains, a narrow pass which had been constructed by God ..."[16] (pp.177-178). [edit] The rising of the Sun from the fetid sea Rendition of Homer's view of the world (prior to 900 BC). The Homeric conception of the world involved a flat, circular Earth, surrounded by mountains. The mountains are, in turn, surrounded by Oceanus. The Sun emerges from underneath the Earth, traveling along the fixed dome of the sky, and is shown rising from Oceanus. [edit] In the Qur'an A peculiar aspect of the story about Dhul-Qarnayn, in the Qur'an, is that it describes DhulQarnayn travelling to the "the rising place of the Sun" and the "setting place of the Sun." DhulQarnayn also finds a people living by the "rising place of the Sun," and explains that these people have no shelter from the Sun: 52

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"Then he [Dhul-Qarnayn] followed a way until, when he reached the rising of the Sun, he found it rising upon a people for whom We had not appointed any veil to shade them from it ... " (Qur'an 18:89-90).

The Qur'an also describes Dhul-Qarnayn travelling to the place where the sun sets into a murky spring: "... Until when he [Dhul-Qarnayn] reached the setting of the Sun, he found it set in a spring of murky water. Near it he found a People ..." (Qur'an 18:86) It may not be clear what these verses refer to. Ancient Muslim exegeses of the Qur'an, known as the tafsir (such as the tafsirs of Jalalan, Baidawi, Zamakhshari, Ibn Kathir, and Al-Tabari) understood these verses of the Qur'an to be literal descriptions of a cosmology of the universe wherein the Earth is flat and wherein the Sun rises and sets into a sea that is surrounding the flat Earth [17]. The canonical hadith literature also contains a passage that may easily be misconstrued as implying a similar cosmology - until one realises that in all Islamic theology the 'throne' is a metaphysical entity in the 'ghayb' (the 'unseen', spiritual world) meaning that the sun's prostration refers to a spiritual parallel, not its physical orbiting reality. However, as shall be seen, this passage is similar to one found in the Christian legends about Alexander: Narrated Abu Dhar: The Prophet, peace be upon him, asked me at sunset, "Do you know where the sun goes (at the time of sunset)?" I replied, "Allah and His Apostle know better." He said, "It goes (i.e. travels) till it prostrates Itself underneath the Throne and takes the permission to rise again, and it is permitted and then (a time will come when) it will be about to prostrate itself but its prostration will not be accepted, and it will ask permission to go on its course but it will not be permitted, but it will be ordered to return whence it has come and so it will rise in the west. And that is the interpretation of the Statement of Allah: "And the sun Runs its fixed course For a term (decreed). that is The Decree of (Allah) The Exalted in Might, The All-Knowing." (36.38)'"[18] Modern scholars such as Dr. Zaghlool Al-Najjar agree now that the word "balagha" does not literally mean that Alexander came to the setting of the sun. In Arabic the word "balagha" is commonly used in reference to anything in the sky above to indicate time of day. In other and subsequent verses the Quran uses the word "adraka" or "yudrik" to mean a literal arrival. The word "taghrubu" is derived from "ghuroob", which means to go away, "gharb" meaning to go west. The word "aayn" can mean any body of water. It is most likely that the "dark" or "murky" waters refer to the Black Drin, an outlet of water near the town of Ochrida. As a youth, Alexander would have conquered this land near the ancient town of Lychnis (modern day Ochrida) and had to decide the fate of the natives, or the People referred in the verse.

[edit] In the Christian legends Perhaps unsurprisingly, an almost identical discourse is found in the Syriac Christian legends 53

Page 54 of 89 about Alexander the Great. The Christian legend about Alexander explains that when the Sun sets into the fetid sea, it enters into heaven and immediately bows down in obedience to God, In the legend, Alexander travels to the fetid sea at the end of the Earth. As mentioned the previous subsection, this legend was understood from a flat Earth point of view. The legend explained that "the old, wise men" told Alexander that at the ends of the flat Earth is a sea in which the Sun rises from the west and in which the Sun sets in the east. The waters of this sea were imagined as being fetid place and intensely hot from the heat of the Sun when it rose from the waters. Upon hearing about this cosmology from the wise men, the legendary Alexander sets out to the end of the flat Earth and witnesses the Sun rising from the fetid sea.

According to the Christian legend, at this place, where the Sun rises out of a terrible sea, Alexander found a people who have no shelter from the Sun which is literally rising out of an intensely hot sea; " The place of his [the Sun's] rising is over the sea, and the people who dwell there, when he is about to rise, flee away and hide themselves in the sea, that they be not burnt by his rays; and he passes through the midst of heaven to the place where he enters the window of heaven; and wherever he passes there are terrible mountains, and those who dwell there have caves hollowed out in the rocks, and as soon as they see the Sun passing [over them], men and birds flee away from before him and hide in the caves ... And when the Sun enters the window of heaven, he [it] straight away bows down and makes obeisance before God his Creator; and he travels and descends the whole night through the heavens, until at length he finds himself where he [the Sun] rises ... So the whole camp mounted, and Alexander and his troops went up between the fetid sea and the bright sea to the place where the Sun enters the window of heaven; for the Sun is the servant of the Lord, and neither by night nor by day does he cease from his travelling."[19](p.148.) [edit] Alexander's travels Map of Alexander's empire. Alexander never marched far west of his native Macedon, and his advances eastward ended at the fringes of India.The Qur'anic and Christian legendary accounts both have it that Alexander the Great travelled to the ends of the Earth, in particular to the place on the Earth where the Sun sets (the west) and the place on the Earth where the Sun rises (the east). This allegory served the legendary accounts to convey the theme of Alexander's great exploits as a conqueror. In the context of the flat Earth, travelling to the places of the setting and rising of the Sun would imply having travelled across the entire world. However, many modern Muslims insist that the Qur'an's descriptions of Dhul-Qarnayn travels are just allegorical references to Alexander's travels towards the east and the west, and do not imply Dhul-Qarnayn travelled to the ends of the flat Earth. Naturally, the stories about Alexander's travels to the eastern and western extents of the world are a legendary tradition, which built up over centuries throughout the lands conquered by Alexander and beyond, after his death.

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[edit] Muslim veneration of Alexander the Great 15th century Persian miniature painting from Herat depicting Iskander, the Persian name for Alexander the GreatAs it has been noted, the early Muslim scholars generally identified the Dhul-Qarnayn of the Qur'an with Alexander the Great. In the centuries that followed, DhulQarnayn was often thought of by Muslims as a Prophet of Islam. Early Islamic civilization would produce its own legendary traditions about Alexander the Great, particularly in Persia.

With the Muslim-Arab conquest of Persia, the Alexander Romance found its way to an honored place in Persian literature—an ironic outcome considering pre-Islamic Persia's hostility to the national enemy who not only destroyed the glorious Achaemenid Empire, but was also directly responsible for centuries of Persian domination by Hellenistic foreign rulers.

Islamic Persian accounts of the Alexander legend, known as the Iskandarnamah, combined the Pseudo-Callisthenes material about Alexander, some of which is found in the Qur'an, with Sasanid Persian ideas about Alexander the Great. Persian sources on the Alexander legend devised a mythical genealogy for him whereby his mother was a concubine of Darius II, making him the half-brother of the last Achaemenid shah, Darius III, in a move to "appropriate" themselves of Alexander. By the 12th century such important writers as Nezami Ganjavi were making him the subject of their epic poems, and holding him up as the model of the ideal statesman or philosopher-king, an idea adopted from the Greeks and elaborated on

by Muslim philosophers like al-Farabi. The Muslim traditions also elaborated the legend that Alexander the Great had been the companion of Aristotle and the direct student of Plato.

[edit] Theological controversy Though many Muslim scholars have traditionally identified Dhul-Qarnayn with Alexander the Great, this identification has today become subject among Muslim scholars of numerous attacks.[citation needed] Most of the factual details of the Alexander Romance, as those that appear to be included in the Qur'an (Alexander's fantastic deeds as well as his implied monotheism), have little or no basis in historical fact; and if Dhul-Qarnayn is Alexander, this confusion between fact and legend could possibly be a source of embarrassment to some Muslim scholars, even if not to all.

The historical personality of Alexander the Great was co-opted by the legendary traditions of both Judaism and Christianity, which chose to portray Alexander as "the Believing King" — a devout monotheist. It was in this Judeo-Christian context that the legends of Alexander the Great reached the Arabian Peninsula. Thus, it is not difficult to understand how the pagan Alexander may have ended in the Tafsir of the Qur'an to be an Islamic Prophet.

The belief that the Qur'an contains passages derived from pagan folklore, rather than its own 55

Page 56 of 89 internal epistemological standard that itself establishes the legitimacy of similar texts, has led some to judge the Dhul-Qarnayn story a serious theological problem. Ancient Muslim scholars of Islam were unaware of such theological controversies, but even in modern times, some influential mainstream Muslims (such as Yusuf Ali) have endorsed the traditional Islamic view which identified Dhul-Qarnayn with Alexander the Great, judging the theological problems that could be posed surmountable. Most secular scholars studying Islam have been concord in their view that there is strong evidence supporting the conclusion that Dhul-Qarnayn is none other than Alexander the Great. However, belief in the infallibility of the Qur'an has made this position untenable in the opinions of many modern Muslim scholars. Some Muslims take the position that nothing about the identity of Dhul-Qarnayn is known except what is stated in the Qur'an (in other words, they assert that there is no evidence linking the identity of DhulQarnayn to a historical person)[20]. Other Muslim scholars, such as Maududi and Maulana Abul Kalam Azad, have suggested that Dhul-Qarnayn is Cyrus the Great and not Alexander the Great, though this theory has been proposed only recently and is not much considered by nonIslamic scholars, mostly due to the fact that any Persian nobles contemporaneous to Alexander the Great, and especially Cyrus, would have practiced Zurvanism, thus disqualifying them as monotheistic "Believing Kings". Other Muslims have suggested that Dhul-Qarnayn is the mysterious Tubba' of Yemen or the pharaoh Narmer[21]. http://en.wikipedia.org/wiki/Alexander_in_the_Qur%27an I thought Alexander was a homosexual, and a polythiest????

Reply With Quote 2. 23-10-08, 10:42 PM #2 the_middle_road

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Re: Dhul-Qarnayn, how is he Alexander the great?????

We can't say for sure who Dhul Qarnayn was. And does it really matter for us to know that?

"And thus have We willed you to be a community of the middle way." (al-Baqarah: 143)

Allahumma innaa na'udhu bika min an nushrika bika shai-an na'lamuh; wa nastaghfiruka limaa laa na'lam.

Reply With Quote 3. 24-10-08, 04:22 AM #3 Strict2TheSunna Guests

Re: Dhul-Qarnayn, how is he Alexander the great?????

Alexander had gays and alcoholics in his army doesnt sound like dhul qarnayn to me Reply With Quote 4. 24-10-08, 09:35 AM #4

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Re: Dhul-Qarnayn, how is he Alexander the great?????

Originally Posted by Strict2TheSunna Alexander had gays and alcoholics in his army doesnt sound like dhul qarnayn to me ....Dhul Qarnayn was a righteous man....

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Page 59 of 89 Reply With Quote 5. 24-10-08, 10:17 AM #5 Ilias

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Re: Dhul-Qarnayn, how is he Alexander the great?????

According to the Israiliyyat narrations, Dhul Qarnain (alaihi salam) best corresponds to a Persian conquerer known as Cyrus, who appeared in a dream of Hazrat Danyal (alaihi salam) as a goat with two horns (hence Dhul Qarnain). The story behind this is that the Jews of Madinah wanted to know whether Aan Hazrat was a true prophet or not, so they asked him to describe the story of Dhul Qarnain which he would only be able to do if Allah revealed the story to him, which He did in Surah al Kahf.

Reply With Quote 6. 24-10-08, 10:51 AM #6

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Re: Dhul-Qarnayn, how is he Alexander the great?????

Originally Posted by the_middle_road We can't say for sure who Dhul Qarnayn was. And does it really matter for us to know that?

Plus, many Scholars say that to actually say Dhul-Qarnayn was Alexander the Great, should be avoided. Many actually are stronger with what they voice, than that.

And the underlined is spot on.

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Ya Muqallib al-Quloob, thabbit qalbi 'alaa Deenik O' Converter of Hearts, make my heart steadfast upon Thy Way

We can easily forgive a child who is afraid of the dark; the real tragedy of life is when men are afraid of the light.

Reply With Quote 7. 24-10-08, 11:19 AM #7 Morris Guests

Re: Dhul-Qarnayn, how is he Alexander the great?????

The only historical event connecting Alexander the Great with the Jews is his visit to Jerusalem, which is recorded by Josephus in a somewhat fantastic manner.

According to "Ant." xi. 8, §§ 4-6, Alexander went to Jerusalem after having taken Gaza. Jaddua, the high priest, had a warning from God received in a dream, in which he saw himself vested in a purple robe, with his miter—that had the golden plate on which the name of God was engraved—on his head. Accordingly he went to meet Alexander at Sapha ("View" [of the Temple]). Followed by the priests, all clothed in fine linen, and by a multitude of citizens, Jaddua awaited the coming of the king. When Alexander saw the high priest, he reverenced God (Lev. R. xiii., end), and saluted Jaddua; while the Jews with one voice greeted Alexander.

When Parmenio, the general, gave expression to the army's surprise at Alexander's extraordinary act—that one who ought to be adored by all as king should adore the high priest of the Jews—Alexander replied: "I did not adore him, but the God who hath honored him with this high-priesthood; for I saw this very person in a dream, in this very habit, when I was at Dios in Macedonia, who, when I was considering with myself how I might obtain dominion of Asia, exhorted me to make no delay, but boldly to pass over the sea, promising that he would conduct my army, and would give me the dominion over the Persians."

Alexander then gave the high priest his right hand, and went into the Temple and "offered sacrifice to God according to the high priest's direction," treating the whole priesthood magnificently. "And when the Book of Daniel was shown him [see Dan. vii. 6, viii. 5-8, 20-22, xi. 3-4], wherein Daniel declared that one of the Greeks [] should destroy the empire of the Persians, he supposed that he was the person intended, and rejoiced thereat. The following day Alexander asked the people what favors he should grant them; and, at the high priest's request, he accorded them the right to livein full enjoyment of the laws of their forefathers.

He, furthermore, exempted them from the payment of tribute in the seventh year of release.

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To the Jews of Babylonia and Media also he granted like privileges; and to the Jews who were willing to enlist in his army he promised the right to live in accordance with their ancestral laws. Afterward the Samaritans, having learned of the favors granted the Jews by Alexander, asked for similar privileges; but Alexander declined to accede to their request.

The historical character of this account is, however, doubted by many scholars (see PaulyWissowa, "Realencyklopädie," i. col. 1422). Although, according to Josephus ("Contra Ap." ii.

4, quoting Hecatæus), Alexander permitted the Jews to hold the country of Samaria free from tribute as a reward for their fidelity to him, it was he who Hellenized its capital (Schürer, "Gesch." ii. 108). The Sibylline Books (iii. 383) speak of Alexander—who claimed to be the son of Zeus Amon—as "of the progeny of the Kronides, though spurious." K. http://www.jewishencyclopedia.com/vi...r=A&artid=1120 Reply With Quote 8. 25-10-08, 02:12 PM #8 ievgenij

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Re: Dhul-Qarnayn, how is he Alexander the great?????

Volker Popp, in his "Von Ugarit nach Samarra", (contained in Karl-Heinz Ohlig, "Der frĂźhe Islam. Eine historisch-kritische Rekonstruktion anhand zeitgenĂśssischer Quellen" http://www.amazon.de/Islam-historisc...4943496&sr=8-1 points to the impressive similarities not only between the story of Dhul Qarnain in the Quran and the so-called "Alexander Romance", but also to the similarities with the Northern-Syriac "Alexander-Legend".

This early 7th Century Syriac text presents the Byzantine Emperor Heraclius, after his victory over the Sassanids, as "the new Alexander", and Popp concludes that the Quranic DhulQarnain actually is inspired by Heraclius.

Last edited by ievgenij; 25-10-08 at 02:16 PM. Reply With Quote 9. 25-10-08, 02:50 PM #9 usman3

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Re: Dhul-Qarnayn, how is he Alexander the great?????

Originally Posted by Ilias According to the Israiliyyat narrations, Dhul Qarnain (alaihi salam) best corresponds to a Persian conquerer known as Cyrus, who appeared in a dream of Hazrat Danyal (alaihi salam) as a goat with two horns (hence Dhul Qarnain). The story behind this is that the Jews of Madinah wanted to know whether Aan Hazrat was a true prophet or not, so they asked him to describe the story of Dhul Qarnain which he would only be able to do if Allah revealed the story to him, which He did in Surah al Kahf.

I agree with you here.

In my opinion and that of many others Dhul-Qarnain was none other than Cyrus the Great.

He was a Monotheist, a Righteous King and a Conqueror.

Alexander the Macedonian by contrast was a pagan conqueror and by some reports a homosexual.

Its also very interesting that Cyrus and Alexander lived in the same era, hence the confusion. In fact Cyrus's kingdom passed to Darius, and then to Alexander.

Furthermore Cyrus ventured into and subdued parts of Central Asia (Hajuj and Majuj) where as Alexander never did.

In short there is almost nothing to show that Alexaner the Great could be Dhul-Qurnain of the Quran while there is quite alot to show that Cyrus qualifies. and Allah (swt) knows best.

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Re: Dhul-Qarnayn, how is he Alexander the great?????

Can you please send me the references to your interesting article (rmfcapgras256@gmail.com). Thanks Reply With Quote 11. 16-07-10, 10:41 PM #11 Muawiyah1

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Re: Dhul-Qarnayn, how is he Alexander the great????? it is possible that Alexander the great was a righteous, monotheist and a just king. The accounts of the book,Alexander's romance, is actually a recession from Callisthenes' original compilation, who was Alexander's main historian and physically attended his expeditions into asia. Alexander's romance did witness transformations over time, but one of the main elements the recurr in its different editions (whether syriac, ethopic etc.) describe this macedonian king as person of righteoueness, a monotheist who sought God's closeness, and a saintly figure who was aided with Divine help, and whose concern was to bring peace, justice, and prosperity to those whom he conquered. it should be known that Allah swt, says in His book, the Quran, that He doesnt cause reform/islah from the deeds of mufsidun/corrupters, and that the evil plotter, his evil plot comes back to him, and that Allah swt doesnt grant success to those who oppress, and so in the light of these facts, Alexander has to be someone pious, God-fearing and righteous, who was granted one success after the other, who was established on the earth, and whose name, legacy and praise has been mentioned across centuries, cultures, and generations.

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Page 67 of 89 Also the Jews have narration in their talmud and other sources that Alexander held the city of Jerusalem, its temple , and its people in much esteem and respect.

There is one narration that speaks of him before arriving to Jerusalem, of him telling the priests in the temple that he is coming to the city in the name of their God, and that the Prophet of Allah Jeremiah alihyesalam met with him and blessed him, and when Alexander saw Jeremiah, he was astonished to see him, as before that he appeared to Alexander in his dream.. and that the priests of Temple prayed for his victory way before Alexander even arrived to Jerusalem, and of Alexander affirming to Bani Israel that their God is the true God ..and this is the same the temple where latter in history Prophet zakariya peace be upon him, was one of its respected figures, and Mariam (as) was given a place for worship it should be known that the accounts the describe Alexander as a polytheist are not eye witness accounts, unlike of those of Callisthenes , rather they come from what some other latter Greek historians such as Arrian, who live centuries after Alexander, had narrated based on very obscure sources likewise there is no proof, nor eye witness account of Alexander being gay or a drunkard.

It was a cultural habit of certain Greek historians to describe foreign lands, their beliefs, ways and customs, from an ethnocentric prespective, seeing them from a Greek lense.

So for example the indian 'god' krishna who was worshipped in a certain far away ancient town in India, was described/identified by Megasthenes ( a Greek historian ) as the greek 'god' Heraclius being worshipped by those Indians, or that certain Egyptian dieties being described as the same as Zeus, and Apollo etc.

They even used to describe people with foriegn names, of non-Greek nations, with their names translated in greek, or ioanized to sound Greek. Names of Persian kings like "Khashayar", and "Daraa" became "Xerxes" and "Darius", etc. even whole country names were ioanized by them, such as "persis" for "Fars", etc. so it is possible that when Alexander worshipped the one God, or when he described His different names and attributes, or offered scarifice to Him, the latter Greek historians described that as if he was worshipping Zeus or Heraclius.

Most of the Muslim scholars held that Alexander is Dhul Qarnayn, one such was Ibn Ishaq, who was the first one to compile the Prophet sallahu alihye wasalam's seerah and Ibn Hisham who latter compiled ibn ishaq's seerah in his own work. During the time of the Prophet sallahu alihye wasalam,The Jews of Madina, and also the Christians of Syria, based on the Alexander romances, used to see him as the Dhul Qarnayn and also the builder of the wall against yajjuj 67

Page 68 of 89 majuj, it was from this cultural context that the Jewish rabbis posed their question to the Quraish delegation for the Prophet sallahu alihye wasalam. it should be known that Alexander's image as that of a polytheist, drunkard, etc. was first propagated en mass and given reliability during the "enlightment era" in Europe, based on the work of the Greek historian Arrian, that came to light at that time, with Arrian being a historian two century appart from Alexander, and whose work itself faced many criticism placing the reliability of his accounts into question. for more click here : http://en.wikipedia.org/wiki/Arrian Last edited by Muawiyah1; 16-07-10 at 11:04 PM. Please Re-update your Signature Reply With Quote 12. 16-07-10, 10:55 PM #12 Muawiyah1

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Re: Dhul-Qarnayn, how is he Alexander the great????? another possibility that Alexander could have been Dhul Qarnayn instead of Cyrus, was the size of his empire, he held more territory than Cyrus, in fact his empire stretched from egypt and libya in the west, till the wild tribal lands of central asia in the east. Egypt was the last urbanized/developed society in the ancient west at that time, and was never conquered by Cyrus in the westward expansion of his empire, and in fact Cyrus lost his life in tribal lands of central asia and faced defeated there never managing to bring these realms of the east under his full rule, whereas Alexander not only conquered them, but founded several developed cities there like Alexandria of the Oxus ( Ai-Khannum) and Alexandria Eschate in the Ferghana valley.

Also Allah swt mentions in the Quran about the Dhul Qarnayn, that he started until he reached the sitting of the sun (westward direction), and it was place of murky sea, and then from there he headed eastwards ( from where the sun rises), until he reached a people whom Allah didnt grant protection from the sun. if one looks at the expeditions of Alexander then he started from Greece, reaching the Meditterranian sea, which is in the west, and which is murky, and from there he set forth to the east, to the lands of where today stands afghanistan, and central asia, and where the sun shines/comes out so bright, because of which even in the old local and ancient persian terminologies, those lands where refered as "khurasan", or the land from where the sun rises.

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Re: Dhul-Qarnayn, how is he Alexander the great?????

There's another possibility. Dhul Qarnayn could very well be a reference to Habel (RA).

Check the Wikipedia article again.

Reply With Quote 14. 23-10-10, 07:09 AM #14 *asiya*

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Re: Dhul-Qarnayn, how is he Alexander the great?????

Ruling on reading the books of Ahl al-Kitaab and debating with them on the internet My worry is the propogation of false notions about quran by some christians through internet.i even sent a mail to the so called muslim to christians about their fabricated stories.i want to know what should be our response regarding alkexander the great whom they say according to history died young at 33 and in koran it states that he died at a ripe old age.

Praise be to Allaah.

It is not permissible to read the specious arguments that the Christians propagate on the internet or via other media, or to engage with them in religious disputes and debates, except for those who are qualified to do so, who have proof and evidence and who know how to present arguments. A number of scholars have stated that it is haraam to look at any of the books of the People of the Book, except for those who have deep knowledge, because we are 71

Page 72 of 89 commanded neither to believe nor disbelieve what they tell us about stories that are not present in our religion. There is no guarantee that the ordinary person who has no knowledge will not end up believing in falsehood and rejecting the truth. Moreover, man is weak and specious arguments may take root in the heart and it may be difficult to get rid of them. The following fatwa was issued by the Standing Committee: “A great deal of distortion, addition and subtraction has befallen the previous divinelyrevealed scriptures, as Allaah has stated, so it is not permissible for a Muslim to read them and study them, unless he is one who has deep knowledge and is seeking to explain the distortions and contradictions therein.” (3/311).

So whatever Christian books have come to you, you must hasten to get rid of them.

With regard to what you say about Alexander the Great, this is a specious argument which is indicative of the stupidity and ignorance of the Christians. We may respond to that from several angles, as follows: 1 – There is no mention in the Qur’aan of how long Dhu’l-Qarnayn (Alexander) lived, or of the era in which he lived.

2 – Dhu’l-Qarnayn who is mentioned in the Qur’aan is not Alexander the Macedonian or Greek who built Alexandria. This Alexander is the one who died at the age of 33, as mentioned in the Christian books. He lived 323 years before the birth of the Messiah (peace be upon him).

Dhu’l-Qarnayn who is mentioned in the Qur’aan lived at the time of Ibraaheem (peace be upon him), and it is said that he became Muslim at the hands of Ibraaheem (peace be upon him), and he went on pilgrimage to the Ka’bah walking. The scholars differed concerning him, as to whether he was a Prophet or a righteous slave and just king, but they agree that he was a Muslim, a monotheist (believer in Tawheed) and one who was obedient to Allaah.

The correct view is to refrain from stating what he was, because the Prophet (peace and blessings of Allaah be upon him) said: “I do not know whether Tubba’ was a Prophet or not, and I do not know whether Dhu’l-Qarnayn was a Prophet or not.”

(Narrated by al-Haakim and al-Bayhaqi; classed as saheeh by al-Albaani in Saheeh al-Jaami’, no. 5524).

3 – The difference between this righteous slave, and the Macedonian Alexander who was a kaafir, is well known to Muslim scholars. Ibn Katheer (may Allaah have mercy on him) said in al-Badaayah wa’l-Nahaayah (1/493): “It was narrated that Qutaadah said: Alexander was Dhu’l-Qarnayn and his father was the 72

Page 73 of 89 first of the Caesars, and he was one of the descendants of Saam ibn Nooh (Shem the son of Noah). As for Dhu’l-Qarnayn, he was Alexander son of Philip… ibn Roomi ibn al-Asfar ibn Yaqaz ibn al-‘Ees ibn Ishaaq ibn Ibraaheem al-Khaleel. This is the genealogy of him given by alHaafiz ibn ‘Asaakir in his Taareekh. (He is known as) the Macedonian, the Greek, the Egyptian, builder of Alexandria, on the events of whose life the Greeks based their calendar. He came much later than the first Alexander. This was approximately three hundred years before the Messiah. The philosopher Aristotle was his minister and he is the one who killed Daar ibn Daar (Darius) and humiliated the kings of Persia and invaded their land.

We have drawn attention to him because many people think that they are one and the same and that the one who is mentioned in the Qur’aan is the one whose minister was Aristotle, which has resulted in a lot of mistakes and far-reaching corruption. The former was a righteous believing slave and a just king, and the latter was a mushrik and his minister was a philosopher. There were more than two thousand years between the two, so what comparison can there be between them? They are not alike at all and they have nothing in common, except in the mind of a fool who does not know anything.”

4 – The Christians have no information in their holy book about the second Alexander, let alone the first. All they have is the story of the visions of Daniel, which they claim refer to the rule of this infidel Alexander, and the division of his kingdom after his death.

5 – If we assume that there is a difference between what the Qur’aan says and what their book says about a person or an event, why should that be regarded as strange? There are many such differences, especially in the stories of the Prophets such as Ibraaheem (Abraham), Nooh (Noah), Loot (Lot), Moosa (Moses), Dawood (David) and ‘Eesa (Jesus) (peace be upon them). The Christians have no reliable and continuous chain of narration for this book in which they believe, and they know nothing about those who translated it. Moreover it contains dozens of contradictions which effectively nullify any claim to infallibility or to have been written with inspiration from the Holy Spirit. It is sufficient to note the contradictions in the genealogy of Jesus (peace be upon him)!

So how can we take what is in these distorted books as a standard by which to judge the Holy Qur’aan which is preserved by Allaah?!

And Allaah knows best.

Islam Q&A Last edited by *asiya*; 23-10-10 at 07:14 AM. "O you who believe! Stand out firmly for justice, as witnesses to Allah, even as against yourselves, or your parents, or your kin, and whether it be (against) rich or poor: for Allah can best protect both. Follow not the lusts (of your hearts), lest you swerve, and if you distort 73

Page 74 of 89 (justice) or decline to do justice, verily Allah is well-acquainted with all that you do." [An-Nisa 4:135] The Prophet

said:

"Whosoever leaves off obedience and separates from the Jamaa'ah and dies, he dies a death of jaahiliyyah. Whoever fights under the banner of the blind, becoming angry for 'asabiyyah (nationalism/tribalism/partisanship) or calling to 'asabiyyah, or assisting 'asabiyyah, then dies, he dies a death of jaahiliyyah." muslim Narrated 'Abdullah: The Prophet, said, "Abusing a Muslim is Fusuq (evil doing) and killing him is Kufr (disbelief)." sahih bukhari

"Creeping upon you is the diseases of those people before you: envy and hatred. And hatred is the thing that shaves. I do not say it shaves the hair but it shaves the religion!

By the One in whose Hand is my soul, you will not enter paradise until you believe, and you will not believe until you love one another. Certainly, let me inform you of that which may establish such things: spread the greetings and peace among yourselves."

[Recorded by Imam Ahmad and Al-Tirmidhi] Reply With Quote 15. 23-10-10, 07:33 AM #15 Mashiyah

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Re: Dhul-Qarnayn, how is he Alexander the great?????

Originally Posted by *asiya* [Dhu’l-Qarnayn who is mentioned in the Qur’aan lived at the time of Ibraaheem (peace be upon him), and it is said that he became Muslim at the hands of Ibraaheem (peace be upon him), and he went on pilgrimage to the Ka’bah walking. The scholars differed concerning him, as to whether he was a Prophet or a righteous slave and just king, but they agree that he was a Muslim, a monotheist (believer in Tawheed) and one who was obedient to Allaah.

Salaam Aleykum Rahmatullah akhi, Thank you very much for your information. I wanted to know judge some of the previous Scriptures by the light of the Qur'an and I'm a very knowledgeable Muslim (in english mostly).

Was wondering which hadith or kitab one can find the above stated claim "it is said" by Islam Q&A? If it's in the above quote, please refrain from answering the last question.

Jazak Allah Khair, Bro Ali Khalid BTW: I've been studying an ancient, lost book that was reconstructed through a weak oral tradition but got started studying it through other translated books about the 2012 Mayan calendar before I went 'knee-deep' into the distorted/contradicted scriptures.

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Page 76 of 89 The correct view is to refrain from stating what he was, because the Prophet (peace and blessings of Allaah be upon him) said: “I do not know whether Tubba’ was a Prophet or not, and I do not know whether Dhu’l-Qarnayn was a Prophet or not.”

Last edited by Mashiyah; 23-10-10 at 07:39 AM. Reason: clarifiication Reply With Quote 16. 23-10-10, 01:48 PM #16 said_soussi

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Re: Dhul-Qarnayn, how is he Alexander the great?????

Are you *#^ crazy to assume that Dhul-Qarnain (ra) is that cursed infidel called alexander the smallest?!

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Page 77 of 89 Reply With Quote 17. 23-10-10, 05:32 PM #17 loonietoonie

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Re: Dhul-Qarnayn, how is he Alexander the great?????

I believe this is was a misfire on the part of Abdullah Yusuf Ali in his commentary. Someone correct me.

Reply With Quote 18. 23-10-10, 06:13 PM #18 Mashiyah

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Re: Dhul-Qarnayn, how is he Alexander the great?????

Originally Posted by said_soussi Are you *#^ crazy to assume that Dhul-Qarnain (ra) is that cursed infidel called alexander the smallest?!

I'm merely offering a nominee for the mysterious person. I would be crazy if I did not even share it. Got any better ideas (you seem to be sure he's not a prophet)?

Originally Posted by *asiya* The correct view is to refrain from stating what he was, because the Prophet (peace and blessings of Allaah be upon him) said: “I do not know whether Tubba’ was a Prophet or not, and I do not know whether Dhu’l-Qarnayn was a Prophet or not.”

Last edited by Mashiyah; 23-10-10 at 06:31 PM. Reason: quote 78

Page 79 of 89 Reply With Quote 19. 24-10-10, 01:08 AM #19 SisMuslimah

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Re: Dhul-Qarnayn, how is he Alexander the great?????

Originally Posted by Strict2TheSunna Alexander had gays and alcoholics in his army doesnt sound like dhul qarnayn to me whoa Reply With Quote 20. 24-10-10, 01:10 AM #20 samin62 79

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Re: Dhul-Qarnayn, how is he Alexander the great?????

Originally Posted by SisMuslimah whoa remember the movie 300 and how they made the spartans looks amazing badass heroes? Well spartans used to practice homosexuality within their ranks. Ancient world was one of kind...

"They are Shuhadaa (witnesses) to the fact that this Deen is greater than life, that values are more important than blood and that principles are more precious than souls" - Sheikh 'Abdullah Azzam 80

Page 81 of 89

Lost in Islamic History Reply With Quote 21. 24-10-10, 06:58 AM #21 uncle umar

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Re: Dhul-Qarnayn, how is he Alexander the great????? ya and actually the spartans werent all that great to be honest. yeah, no doubt they were abit better then the rest, but that because of their extreeme training. the movie is obveously glorified.

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Page 82 of 89 And the (faithful) slaves of the Most Gracious (Allâh) are those who walk on the earth in humility and sedateness, and when the foolish address them (with bad words) they reply back with mild words of gentleness. (25:63) O You who believe! Shall I guide you to a trade that will save you from a painful torment? (10) That you believe in Allâh and His Messenger (Muhammad SAW),and that you strive hard and fight in the Cause of Allâh with your wealth and your lives, that will be better for you, if you but know! (11) (If you do so) He will forgive you your sins, and admit you into Gardens under which rivers flow, and pleasant dwellings in Adn (Edn) Paradise; that is indeed the great success. (12) JazakAllah khair for the duas but i would prefer duas for shahadah instead. sponsor an orphan Reply With Quote 22. 24-10-10, 09:19 AM #22 armando

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Re: Dhul-Qarnayn, how is he Alexander the great????? there are so many similarities between the "Alexander Romance" and Dhul Qurnain in the Quran that there can, in my view, be little doubt Reply With Quote 23. 24-10-10, 12:41 PM #23 *asiya*

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Re: Dhul-Qarnayn, how is he Alexander the great?????

The difference between this righteous slave, and the Macedonian Alexander who was a kaafir, is well known to Muslim scholars. Ibn Katheer (may Allaah have mercy on him) said in alBadaayah wa’l-Nahaayah (1/493): “It was narrated that Qutaadah said: Alexander was Dhu’l-Qarnayn and his father was the first of the Caesars, and he was one of the descendants of Saam ibn Nooh (Shem the son of Noah). As for Dhu’l-Qarnayn, he was Alexander son of Philip… ibn Roomi ibn al-Asfar ibn Yaqaz ibn al-‘Ees ibn Ishaaq ibn Ibraaheem al-Khaleel. This is the genealogy of him given by alHaafiz ibn ‘Asaakir in his Taareekh. (He is known as) the Macedonian, the Greek, the Egyptian, builder of Alexandria, on the events of whose life the Greeks based their calendar. He came much later than the first Alexander. This was approximately three hundred years before the Messiah. The philosopher Aristotle was his minister and he is the one who killed Daar ibn Daar (Darius) and humiliated the kings of Persia and invaded their land.

We have drawn attention to him because many people think that they are one and the same and that the one who is mentioned in the Qur’aan is the one whose minister was Aristotle, which has resulted in a lot of mistakes and far-reaching corruption. The former was a righteous believing slave and a just king, and the latter was a mushrik and his minister was a philosopher. There were more than two thousand years between the two, so what comparison can there be between them? They are not alike at all and they have nothing in common, except in the mind of a fool who does not know anything.”

"O you who believe! Stand out firmly for justice, as witnesses to Allah, even as against yourselves, or your parents, or your kin, and whether it be (against) rich or poor: for Allah can best protect both. Follow not the lusts (of your hearts), lest you swerve, and if you distort (justice) or decline to do justice, verily Allah is well-acquainted with all that you do." [An-Nisa 4:135] The Prophet

said:

"Whosoever leaves off obedience and separates from the Jamaa'ah and dies, he dies a death of jaahiliyyah. Whoever fights under the banner of the blind, becoming angry for 'asabiyyah (nationalism/tribalism/partisanship) or calling to 'asabiyyah, or assisting 'asabiyyah, then dies, he dies a death of jaahiliyyah." muslim Narrated 'Abdullah:

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Page 85 of 89 The Prophet, said, "Abusing a Muslim is Fusuq (evil doing) and killing him is Kufr (disbelief)." sahih bukhari

"Creeping upon you is the diseases of those people before you: envy and hatred. And hatred is the thing that shaves. I do not say it shaves the hair but it shaves the religion!

By the One in whose Hand is my soul, you will not enter paradise until you believe, and you will not believe until you love one another. Certainly, let me inform you of that which may establish such things: spread the greetings and peace among yourselves."

[Recorded by Imam Ahmad and Al-Tirmidhi] Reply With Quote 24. 24-10-10, 01:56 PM #24 IbnulQayyim

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Re: Dhul-Qarnayn, how is he Alexander the great?????

Ulama have a difference here. Some say he can be while othere reject it.

Reply With Quote 25. 24-10-10, 02:12 PM #25 yassin'

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Re: Dhul-Qarnayn, how is he Alexander the great?????

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Page 87 of 89 Originally Posted by armando there are so many similarities between the "Alexander Romance" and Dhul Qurnain in the Quran that there can, in my view, be little doubt Aside from the fact that they were both Kings there are no similarities between Alexander the Macedonian and Dhulqarnain of Quran.

Reply With Quote 26. 25-10-10, 12:55 AM #26 Mashiyah

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Re: Dhul-Qarnayn, how is he Alexander the great?????

Originally Posted by yassin' 87

Page 88 of 89 Aside from the fact that they were both Kings there are no similarities between Alexander the Macedonian and Dhulqarnain of Quran.

-yassin' "both Kings" how so?

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