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A small theory suggested that al-Khidr is another name for the Tamil god Murugan as some say their origins are similar to one another, but this theory seems to be unproven. [79] Comparative mythology [ edit ] Azim-ush-Shan on the imperial throne receives the investiture of al-Khidr Badamo, Heather A. (2011). Image and Community: Representations of Military Saints in the Medieval Eastern Mediterranean (PhD thesis). University of Michigan. hdl: 2027.42/89747. In the Quran, it is none other than the Gog and Magog people whom Dhul-Qarnayn has enclosed behind a wall, preventing them from invading the Earth. In Islamic eschatology, before the Day of Judgement Gog and Magog will destroy this gate, allowing them to ravage the Earth, as it is described in the Quran: Bruce Privratsky Muslim Turkistan: Kazak Religion and Collective Memory Routledge, 19 Nov 2013 ISBN 9781136838170 p. 121
Dhul-Qarnayn - Baladislam Récit Coranique: Histoire de Dhul-Qarnayn - Baladislam
He [Alexander] said to them [the nobles]: "This thought has arisen in my mind, and I am wondering what is the extent of the earth, and how high the heavens are ... and upon what the heavens are fixed ... Now this I desire to go and see, upon what the heavens rest, and what surrounds all creation." The nobles answered and said to the king, ... "As to the thing, my lord, which thy majesty desires to go and see, namely, upon what the heaveans rest, and what surrounds the earth, the terrible seas which surround the world will not give thee a passage; because there are eleven bright seas, on which the ships of men sail, and beyond these there is about ten miles of dry land, and beyond these ten miles there is the foetid sea, Okeyanos (the Ocean), which surrounds all creation. Men are not able to come near to this foetid sea ... Its waters are like poison and if men swim therein, they die at once." [23]As Babayan says, "Khizr is related to the Zoroastrian water goddess Anahita, and some of her former sanctuaries in Iran were rededicated to him (Pir-i Sabz)". [59] [ bettersourceneeded] Theories on origin [ edit ] al-Khiḍr and Alexander the Great in front of the Fountain of Life Christian legends speak of the Caspian Gates (Gates of Alexander), also known as Alexander's wall, built by Alexander the Great in the Caucasus mountains. 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. The Christian legend was written in Syria shortly before the Quran's writing and closely parallels the story of Dhul-Qarnayn. [50] The legend describes an apocryphal letter from Alexander to his mother, wherein he writes: The companions were very concerned with the coming of the antichrist, and in each of our five daily prayers, we are encouraged to pray that God protects us from the trials of the imposter Christ. We are encouraged to supplicate at the end of each of our five daily prayers with the following prayer; اللَّهُمَّ إِنَّا نَعُوذُ بِكَ مِنْ عَذَابِ جَهَنَّمَ وَأَعُوذُ بِكَ مِنْ عَذَابِ الْقَبْرِ وَأَعُوذُ بِكَ مِنْ فِتْنَةِ الْمَسِيحِ الدَّجَّالِ وَأَعُوذُ بِكَ مِنْ فِتْنَةِ الْمَحْيَا وَالْمَمَاتِ Our gifts and talents granted to us by Allah should be used for good and beneficial reasons. It should be a means of gaining nearness to Allah and His great rewards for our hereafter. Dhul Qarnain helped the weak and oppressed by protecting them, but he also helped others build shelter and gain skills for carpentry and agriculture. There are many skills and crafts we may know that can help and improve the lives of others. By doing it with sincerity and for the sake of Allah, one has an opportunity to gain great good from Allah.
Who Was Dhul Qarnayn Mentioned in the Quran? | About Islam
Each year from 14–18 June, many thousands of Zoroastrians from Iran, India and other countries make a pilgrimage to Yazd in Iran to worship at a hillside grotto containing the sacred spring dedicated to Pir-e Sabz. Here the worshippers pray for the fertilising rain and celebrate the greening of nature and the renewal of life. [ citation needed] The horns of Alexander ... have had a varied symbolism. They represent him as a god, as a son of a god, as a prophet and propagandist of the Most High, as something approaching the role of a messiah, and also as the champion of Allah. They represent him as a world conqueror, who subjugated the two horns or ends of the world, the lands of the rising and of the setting sun ... [42] Jatt, Zahida Rehman (3 June 2015). "Jhulay Lal's cradle of tolerance". Dawn News . Retrieved 17 July 2019.
Al-Tabari seems more inclined to believe that al-Khiḍr lived during the time of Afridun before Moses, rather than traveled as Abraham's companion and drank the water of life. [44] He does not state clearly why he has this preference, but rather seems to prefer the chain of sources (the isnad) of the former story rather than the latter. M. C. Lyons The Arabian Epic: Volume 1, Introduction: Heroic and Oral Story-telling Cambridge University Press 2005 ISBN 9780521017381 p. 46 Then God, may He be blessed and exalted! put it into the heart of the Angel to call Alexander 'Two-horned,' ... And Alexander said unto him, ' Thou didst call me by the name Two-horned, but my name is Alexander ... and I thought that thou hadst cursed me by calling me by this name.' The angel spake unto him, saying, 'O man, I did not curse thee by the name by which thou and the works that thou doest are known. Thou hast come unto me, and I praise thee because, from the east to the west, the whole earth hath been given unto thee ...' [42] We must learn the major signs of the end of time so that we can be alert, for a Muslim is commanded to always live each day as if it may be their last. The source of the Quranic episode of Moses's journey with Khiḍr has been the subject of different opinions of various scholars. Like some other scholars, Brannon M. Wheeler notes that the story does not appear to have any direct Christian or Jewish antecedent. [60] But a very recent study has shown that the Qur'anic story is full of Jewish symbols, even if we cannot historically identify its likely original form. [30]
Dhul-Qarnayn Part I - Hadith of the Day Dhul-Qarnayn Part I - Hadith of the Day
That the Earth must be spherical was known since at least the time of Pythagoras (570–495 BC), but this knowledge did not reach ancient folklore such as the Alexander romance where Alexander travels to the ends of a flat Earth. It is notable that, unlike the Babylonians, Greeks, and Indians, the pre-Islamic Arabs had no scientific astronomy. Their knowledge of astronomy was limited to measuring time based on empirical observations of the "rising and setting" of the sun, moon, and particular stars. This area of astronomical study was known as anwa and continued to be developed after Islamization by the Arabs. [67] Astronomy in medieval Islam began in the 8th century and the first major Muslim work of astronomy was Zij al-Sindh written in 830 by al-Khwarizmi. The work is significant as it introduced the Ptolemaic system into Islamic sciences (the Ptolemaic system was ultimately replaced by the Copernican system during the Scientific Revolution in Europe). The sheer numbers by which they will emerge is beyond our comprehension. In one hadith we’re given an idea of their incredible numbers by comparing how many they will be, in ratio to the rest of the believers. The Prophet (Allah bless him and give him peace) said, “Allah, Most High, says on the Day of Resurrection, ‘Adam!’ So he replies, ‘My Lord, here I am at your service and all good lies before You.’ So He says, ‘Bring forth the party of the Hellfire’ and he will ask, ‘Who are they?’ He says, ‘From every one thousand, they are nine hundred and ninety-nine.’ Upon hearing this, the youths will turn grey and every pregnant woman shall miscarry and you will see the people as if they are intoxicated, but they are not so. Yet the chastisement of Allah is most severe.’ Upon hearing this, they (the companions) asked, ‘Who of us will be that one if from every thousand nine hundred and ninety-nine shall be taken?’ He replied, ‘Bear glad tidings for every one of you Gog and Magog are a thousand.’” ( Bukhari ) We are informed that they will eventually all be killed and destroyed when the Prophet ‘Isa (peace be upon him) will be on Earth with the believers of that time. Isḥāq Khūrī, Fuʼād (2009). Being a Druze. University of Michigan Press. p.39. ISBN 9781904850014. the Druze believe that al - Khidr corresponds to St George in Christianity and to the Prophet Yahya in Islam. This territory adjoins the Wall of Dhul-Qarnain just behind Bab-ul-Abwab, which is also called Derbent. [54]Though not mentioned by name in the Quran, he is named by Islamic scholars as the figure described in Quran 18:65–82 as a servant of God who has been given "knowledge" and who is accompanied and questioned by the prophet Musa (Moses) about the many seemingly unfair or inappropriate actions he (Al-Khidr) takes (sinking a ship, killing a young man, repaying inhospitality by repairing a wall). At the end of the story Khidr explains the circumstances unknown to Moses that made each of the actions fair and appropriate. The Syriac manuscripts of the Alexander Romance contain evidence of lost texts. For example, there is some evidence of a lost pre-Islamic Arabic version of the translation that is thought to have been an intermediary between the Syriac Christian and the Ethiopic Christian translations. [19] There is also evidence that the Syriac translation was not directly based on the Greek recensions but was based on a lost Middle Persian [20] or ( Neo-Persian) intermediary. [21] :44,47 The Syriac Legend [ edit ] Another early story similar to the tale of Khiḍr is of Christian provenance. A damaged and non-standard thirteenth-century Greek manuscript of the Leimōn Pneumatikos, a hagiographical work by the pre-Islamic Byzantine monk John Moschus, includes the conclusion of a narrative involving an angel and a monk, in which the angel explains certain strange actions he had presumably taken in earlier, now lost sections of the narrative. The angel had stolen a cup from a generous host, because he knew that the cup was stolen and that their host would be unwittingly sinning if he continued to possess it. He had killed the son of another generous host, because he knew that the boy would grow to be a sinner if he reached adulthood but would go to heaven if he died before committing his sins. Finally, the angel had repaired the wall of a man who had refused them hospitality, because he knew that there was treasure underneath that the man would otherwise have found. [68] The tale of the angel and the monk is part of a wider Late Antique Christian tradition of theodicy. [69]French historian Roger Paret points out that the Moschus story is much more closely aligned to the Quranic episode than the Jewish legend; for instance, the angel in the Greek story and the "servant of God" in the Quran are both anonymous and vaguely defined, in contrast to the named figures of the Jewish Elijah or Khiḍr in Islamic exegesis. [70] Gabriel Said Reynolds, a scholar of Islamic theology, has regarded the Moschus tale as the likely source of the Quranic narrative. [71] This section relies excessively on references to primary sources. Please improve this section by adding secondary or tertiary sources. The building of gates in the Caucasus Mountains by Alexander to repel the barbarian peoples identified with Gog and Magog has ancient provenance and the wall is known as the Gates of Alexander or the Caspian Gates. The name Caspian Gates originally applied to the narrow region at the southeast corner of the Caspian Sea, through which Alexander actually marched in the pursuit of Bessus in 329 BC, although he did not stop to fortify it. It was transferred to the passes through the Caucasus, on the other side of the Caspian, by the more fanciful historians of Alexander. The Jewish historian Flavius Josephus (37–100 AD) mentions that:
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