The Qur'an says that Dhul-Qarnayn first traveled west, then traveled east. In order for the People of the Book to know the "right" answer to that question, they must already know the details of this story. He said: “I am going to tell you what will happen later in the time of wrath, because the vision concerns the appointed time of the end. [21] Shortly after his visit to the oracle, Alexander began to identify himself as the son of Zeus-Ammon and often referred to Zeus-Ammon as his true father. <. Is the Syriac story based on the Qur'an? However, the horns are extremely small and difficult to identify. The denial of Alexander's identity as Dhul-Qarnayn is the denial of a common heritage shared by the cultures which shape the modern world--both in the east and the west. [20] Again, if this gate is the same as the one in the Qur'anic story then the apologist must admit that the revelation of the gate holding back Gog and Magog must have failed since they did not rampage over the nations nor bring about judgement day. Omrani Rekavandi, H., Sauer, E., Wilkinson, T. & Nokandeh, J. Since most early Muslim scholars and commentators believed that Dhul-Qarnayn was Alexander, any defense of the Cyrus theory is first obligated to state why Alexander should be rejected from consideration. Dhul-Qarnayn is regarded by some Muslims as a prophet. He invited his people to Allah, but they hit him on his horn (side Martley. In his comments on Derbent, Yusuf Ali mentions, that "there is no iron gate there now, but there was one in the seventh century, when the Chinese traveler Hiouen Tsiang saw it on his journey to India. This wall cannot be same as the one described in the story of Dhul-Qarnayn for a number of reasons. The horn is called "the king of Greece" that comes form the west and charges to the east destroying everything in its path; a basic summary of Alexander's conquest of the Persians. Since these accounts were not present in the Bible, rejecting Alexander as a Greek pagan held no theological consequences for them. Edited by Philip Schaff and Henry Wace. I looked up, and there before me was. He slays mountain lions, bears and other wild animals. The story of Dhul-Qarnayn (in Arabic ذو القرنين, literally "The Two-Horned One", also transliterated as Zul-Qarnain or Zulqarnain) is found in the 18th Surah of the Qur'an, al-Kahf (the Cave). In order to connect Cyrus to the epithet Dhul-Qarnayn (i.e. Additionally, the solitary claim of a single eye witness from the 7th century is spurious at best. He replied saying: He was a rightly-guided and pious man. He refers to these invaders as Huns who live near the gate that was built by Alexander. Historical and Archaeological evidence has revealed that the real Alexander was a polytheistic pagan who believed he was the literal son of Greek and Egyptian gods. He saw two folding gates cased with iron hung with bells". "As to the thing, my lord, which thy majesty (or thy greatness) desires to go and see, namely, upon what the heavens 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 fetid sea, Oceanus (the Ocean), which surrounds all creation. In Holy Texts. Zulqarnain / Dhul-Qarnayn Dhul-Qarnayn was a well-known figure in the folklore of the Arabian Peninsula. One such published work is the book that we are reviewing and which is a rather detailed work on Dhul Qarnayn and the Wall. He is simply just known as Dhul-Qarnayn. It is well known that Cyrus was responsible for freeing the Jews from slavery in Babylon[34] and he is always portrayed favorably in the Bible. However, the legendary Alexander is a perfect fit. The issue of "Dhu l-Qarnayn" in the Islamic culture originates from the Qur'an. The story begins in verse 83 by stating that someone has asked Muhammad about the story of Dhul-Qarnayn: The "they" in question is often identified as Jews, or sometimes generally as the People of the Book, living near Mecca who use the question as a test of Muhammad's prophet-hood. Here he sets up his camp near a mountain pass. While he is never mentioned explicitly by name, the story is clearly based upon a legendary account of Alexander the Great. Dhul Qarnayn can’t be Alexander since Alexander only traveled from Greece to India and then turned back. In this account, he also reiterates that the wall's destruction will bring about death and destruction of the land when the tribes held behind it are let loose. The Syriac legend identifies this location as Oceanus, a mythical sea believed to encircle a flat earth. [21], Alexander the Great was a polytheist who believed in the pantheon of Greek gods, the dominant religious belief at the time of the 4th century BCE in Macedon Greece and throughout most of the Mediterranean. The above Arabic text is found in Von Kremer's 'Altarabische Gedichie ueber die Volgssage von Yemen' p.15 ... (Ishaq p12, quoting from Tabari 906), the term Dhul Qarnayn appears in a pre Islamic poem by al Tubba. This "one word having multiple meanings" problem if you will, exists in English as well. Some may object to the literary link between the Qur'anic story and the legendary Alexander story on the basis that they believe Prophet Muhammad was not a literate man and could not have read the Alexander legend. In fact, the Qur’an relates three incidents in this Surah, and the story of Dhul-Qarnayn is one of them. The walls near Derbent were built with the Caspian sea as one border. Shall we be destroyed though there will be righteous people among us?" Dhul-Qarnayn or Zulqarnayn, (Arabic: ذو القرنين‎ ḏū al-qarnayn), "he of the two horns", appears in Surah 18 verses 83-98 of the Qur'an as a figure empowered by Allah to erect a wall between mankind and Gog and Magog, the representation of chaos. Derbent, a city on the other side of the Caspian Sea from the Great Wall of Gorgon is located just north of the Azerbaijani border. Tafsir Ibn Kathir. Subsequent currency depicted Alexander adorned with similar rams horn as a symbol of his divinity. This wall cannot be the same as the one in the Qur'an because it is not built between two mountains. This page was last edited on 13 November 2020, at 02:25. "The Life of Muhammad: A Translation of Ibn Ishaq's Sirat Rasul Allah". Revised and edited for New Advent by Kevin Knight. 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