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The final story in the series on The Chapter of the Cave is a story about Dhul Qarnain or “The One With Two Horns.” In The Unreasoning Mask by famed science fiction writer Philip José Farmer, while Ramstan, captain of the al-Buraq, a rare model spaceship capable of instantaneous travel between two points, attempts to stop an unidentified creature that is annihilating intelligent life on planets throughout the universe, he is haunted by repeating vision of meeting al-Khiḍr.
Dhul Qarnayn, Alexander the Great? Reflecting on - SciELO Is Dhul Qarnayn, Alexander the Great? Reflecting on - SciELO
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] The Quran states that they meet at the junction of two seas, where a fish that Moses and his servant had intended to eat has escaped. Moses asks for permission to accompany the Servant of God so Moses can learn "right knowledge of what [he has] been taught". [34] The Servant informs him that "surely you [Moses] cannot have patience with me. And how canst thou have patience about things about which thy understanding is not complete?" [35] Moses promises to be patient and obey him unquestioningly, and they set out together. After they board a ship, the Servant of God damages the vessel. Forgetting his oath, Moses says, "Have you made a hole in it to drown its inmates? Certainly you have done a grievous thing." The Servant reminds Moses of his warning, "Did I not say that you will not be able to have patience with me?" and Moses pleads not to be rebuked.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 ... [23] Dalley defends traditional opinion: "The name or epithet of Atrahasis is used for the skillful god of craftmanship Kothar-wa-hasis in Ugaritic mythology, and is abbreviated to Chousor in the Greek account of Syrian origins related by Philo of Byblos. A similar abbreviation is used in the name of the Islamic sage Al-khidr..." Stephanie Dalley, Myths from Mesopotamia: Creation, The Flood, Gilgamesh, and Others, Oxford, revised edition 2000, p. 2 ISBN 0-19-283589-0 Sahih Muslim 2938a; In-book reference: Book 54, Hadith 136; English translation: Book 41, Hadith 7017; https://sunnah.com/muslim:2938a
Dhu l-Qarnayn - wikishia
Michelangelo Chasseur: Oriental Elements in Surat al Kahf. Annali di Scienze Religiose 1, Brepols Publishers 2008, ISSN 2031-5929, p.255-289 ( Brepols Journals Online) References to Alexander's supposed horns are found in literature ranging many different languages, regions and centuries: Josephus also records that the people of Magog, the Magogites, were synonymous with the Scythians. [46] According to Andrew Runni Anderson, [47] this merely indicates that the main elements of the story were already in place six centuries before the Quran's revelation, not that the story itself was known in the cohesive form apparent in the Quranic account. Similarly, St. Jerome (347–420 AD), in his Letter 77, mentions that, 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]
An Account of Dhu’l-Qarnayn
A peculiar aspect of the story of Dhul-Qarnayn, in the Quran, is that it describes Dhul-Qarnayn travelling to "the rising place of the Sun" and the "setting place of the Sun," where he saw the Sun sets into a murky (or boiling) spring of water (or mud). Dhul-Qarnayn also finds a people living by the "rising place of the Sun," and finds that these people somehow have "no shelter." During the period of history during which the Alexander romance was written, little was known about the true historical Alexander the Great as most of the history of his conquests had been preserved in the form of folklore and legends. It was not until the Renaissance (1300–1600 AD) that the true history of Alexander III was rediscovered: 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] Schwarzbaum, Haim (1960). "The Jewish and Moslem Versions of Some Theodicy Legends. (Aa-Th. 759)". Fabula. 3 (1): 119–169. doi: 10.1515/fabl.1960.3.1.119. S2CID 163130890 . Retrieved 19 August 2020. Kumar, P. Pratap (11 September 2014). "Contemporary Hinduism in North India". Sindhi Hindus. p.121. ISBN 9781317546368 . Retrieved 4 July 2020. {{ cite book}}: |work= ignored ( help)
Who Was Dhul Qarnayn Mentioned in the Quran? | About Islam
He plays a very important role in benefiting humanity in a way many people don’t realize, for helping and bringing benefit to others is from the greatest of good deeds. The Prophet (Allah bless him and give him peace) said, “All the creation are dependents of Allah, and the most beloved of them to Allah are the ones who are most beneficial unto others.” In the Christian legends, Alexander travels to the places of the setting and rising of the Sun and this is meant to say that he travelled to the ends of the flat Earth and thus he had traversed the entire world. This legendary account served to convey the theme of Alexander's exploits as a great conqueror. Alexander was indeed a great conqueror, having ruled the largest empire in ancient history by the time he was 25 years old. However, the true historical extent of Alexander's travels are known to be greatly exaggerated in legends. For example, legend has it that upon reaching India, Gürdal Aksoy, "Dersim Alevi Kürt Mitolojisi", Raa Haq'da Dinsel Figürler", Istanbul, 2006, Komal yayınları, ISBN 978-9757102137, p. 215-93 Jatt, Zahida Rehman (3 June 2015). "Jhulay Lal's cradle of tolerance". Dawn News . Retrieved 17 July 2019. The Quran and the Alexander romance both have it that Dhul-Qarnayn (or Alexander) travelled a great deal. In the Quran's story of Dhul-Qarnayn, "God gave him unto every thing a road" (or more literally, "We gave him the means of everything" 18:84) He travels as far as the ends of the Earth, to the place on the Earth where the Sun sets (the west) and the place on the Earth where the Sun rises (the east). The Quran portrays him travelling to the "setting of the sun." Muslim interpretations of these verses are varied, but classical Muslim scholars seemed to have been of the opinion that Dhul-Qarnayn's journey was real, not allegorical, and that Dhul-Qarnayn's wall is also a real, physical wall somewhere on Earth.
Lasater, Alice E. (1974). Spain to England: A Comparative Study of Arabic, European, and English Literature of the Middle Ages. University Press of Mississippi. Some scholars suggest that al-Khiḍr is also represented in the Arthurian tale Sir Gawain and the Green Knight as the Green Knight. [84] In the story, the Green Knight tempts the faith of Sir Gawain three times. The character of al-Khiḍr may have come into European literature through the mixing of cultures during the Crusades. [85] It is also possible that the story derives from an Irish myth which predates the Crusades in which Cú Chulainn and two other heroes compete for the curadmír, the select portion given to champions, at feasts; ultimately, Cú Chulainn is the only one willing to let a giant — actually a king who has magically disguised himself — cut off his head, as per their agreement.
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