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Dhul-Qarnayn and the Alexander Romance: Difference between revisions
Dhul-Qarnayn and the Alexander Romance (view source)
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, 28 August→Religious practices of Cyrus: Added further academic polytheistic references to Cyrus the Great - seemingly the main alternative choice for Dhul-Qarnayn amoung apologists.
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{{Quote|{{Quran|18|98}}| | {{Quote|{{Quran|18|98}}| | ||
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." On that day We shall leave them to surge like waves on one another: the trumpet will be blown, and '''We shall collect them all together'''.}} | 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." On that day We shall leave them to surge like waves on one another: the trumpet will be blown, and '''We shall collect them all together'''.}} | ||
And: | |||
{{Quote|{{Quran|21|94-98}}|94. So whoever does righteous deeds while he is a believer - no denial will there be for his effort, and indeed We, of it, are recorders. | |||
95. And there is prohibition upon [the people of] a city which We have destroyed that they will [ever] return | |||
96. <b>Until when [the dam of] Gog and Magog has been opened and they, from every elevation, descend</b> | |||
97. And [when] the true promise has approached; then suddenly the eyes of those who disbelieved will be staring [in horror, while they say], "O woe to us; we had been unmindful of this; rather, we were wrongdoers." | |||
98. Indeed, you [disbelievers] and what you worship other than Allah are the firewood of Hell. You will be coming to [enter] it.}} | |||
The connection with the destruction of the wall and the end of times is further explained in the classic Qur'anic [[tafsir]] by Ibn Kathir. | The connection with the destruction of the wall and the end of times is further explained in the classic Qur'anic [[tafsir]] by Ibn Kathir. | ||
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===Spread of the Syriac Legend to Arabia=== | ===Spread of the Syriac Legend to Arabia=== | ||
The popularity of the Syriac legend of Alexander is evidenced by its inclusion in other works soon after its composition: The Syriac "Song of Alexander" (also known as the metrical homily or poem about Alexander), composed a few years later but before the Arab conquest of Syria sometime between 630 CE and 636 CE; The Syriac Apocalpyse of Pseudo-Ephrem composed between 640 CE and 683 CE and the "Apocalypse of Pseudo-Methodius" composed around 692 CE.<ref name="VanBladel" /><ref>{{cite book |date=2010 |last1=van Donzel |first1=Emeri |last2=Schmidt |first2=Andrea |title=Gog and Magog in Early Eastern Christian and Islamic Sources: Sallam's Quest for Alexander's Wall |publisher=Leiden: Brill |pages=25–31 |isbn=9789004174160}}</ref> Since the work was composed as a piece of propaganda, its intentional dissemination makes sense of its rapid adoption and popularity in the region. This would have included Christian Arabs of the Ghassanid. It is even possible that early Muslim followers heard the story of the Syrian legend during their raids on Mu'ta on the borders of Syria around September 629 CE.<ref name="VanBladel" /> | The popularity of the Syriac legend of Alexander is evidenced by its inclusion in other works soon after its composition: The Syriac "Song of Alexander" (also known as the metrical homily or poem about Alexander), composed a few years later but before the Arab conquest of Syria sometime between 630 CE and 636 CE; The Syriac Apocalpyse of Pseudo-Ephrem composed between 640 CE and 683 CE and the "Apocalypse of Pseudo-Methodius" composed around 692 CE.<ref name="VanBladel" /><ref>{{cite book |date=2010 |last1=van Donzel |first1=Emeri |last2=Schmidt |first2=Andrea |title=Gog and Magog in Early Eastern Christian and Islamic Sources: Sallam's Quest for Alexander's Wall |publisher=Leiden: Brill |pages=25–31 |isbn=9789004174160}} The full book and their analysis of the journey taken by Sallam can be read on the ''[https://archive.org/details/gogandmagoginearlyeasternchristianandislamicsources/page/n43/mode/2up Internet Archive linked here.]''</ref> Since the work was composed as a piece of propaganda, its intentional dissemination makes sense of its rapid adoption and popularity in the region. This would have included Christian Arabs of the Ghassanid. It is even possible that early Muslim followers heard the story of the Syrian legend during their raids on Mu'ta on the borders of Syria around September 629 CE.<ref name="VanBladel" /> | ||
===Views of Modern Scholars=== | ===Views of Modern Scholars=== | ||
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{{Quote|Ibn Ishaq's Sirat Rasul Allah| | {{Quote|Ibn Ishaq's Sirat Rasul Allah| | ||
A man who used to purvey stories of the foreigners, which were handed down among them, told me that Dhul-Qarnayn was an Egyptian whose name was Marzuban bin Mardhaba, the Greek.<ref>Ibn Ishaq; Guillaume, Alfred, ed. (2002). "The Life of Muhammad: A Translation of Ibn Ishaq's Sirat Rasul Allah". Oxford University Press. pp. 138–140. ISBN 978-0-19-636033-1.</ref>}} | A man who used to purvey stories of the foreigners, which were handed down among them, told me that Dhul-Qarnayn was an Egyptian whose name was Marzuban bin Mardhaba, the Greek.<ref>Ibn Ishaq; Guillaume, Alfred, ed. (2002). "The Life of Muhammad: A Translation of Ibn Ishaq's Sirat Rasul Allah". Oxford University Press. pp. 138–140. ISBN 978-0-19-636033-1.</ref>}} | ||
Tafsir Muqātil ibn Sulaymān (d. 767 CE), which is the earliest surviving authentically attributed tafsir, explicitly names him as Alexander. | |||
{{Quote|1=[https://www.altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=67&tSoraNo=18&tAyahNo=83&tDisplay=yes&UserProfile=0&LanguageId=1 Tafsir Muqātil ibn Sulaymān on Verse 18:83]|2={And they ask you about Dhul-Qarnayn}, meaning Alexander Caesar, and he is called: the holding king, on Qaf, which is a mountain surrounding the world, Dhul-Qarnayn, but it was called Dhul-Qarnayn; Because he came to the two horns of the sun, the east and the west.}} | |||
As does the famous Qur'anic scholar al-Zamakhshari (d. 1143 CE). | |||
{{Quote|1=[https://www.altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=2&tSoraNo=18&tAyahNo=83&tDisplay=yes&UserProfile=0&LanguageId=1 Tafsir Al-Zamakhshari on verse 18:83]|2=Dhul-Qarnayn is Alexander who ruled the world. It was said that it was owned by two believers, Dhul-Qarnayn and Sulayman.}} | |||
Al-Qurtubi (d. 1273 CE) gives both Ibn Ishaq's provided name (with the description matching Alexander the Great), as well as noting Ibn Hisham, the Muslim historian who preserved and edited Ibn Ishaq's biography of the prophet, named him as Alexander. | |||
{{Quote|1=[https://www.altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=5&tSoraNo=18&tAyahNo=83&tDisplay=yes&UserProfile=0&LanguageId=1 Tafsir Al-Qurtubi on Verse 18:83]|2=Ibn Ishaq said: Among Dhul-Qarnayn’s reports was that he was given what no one else had been given, so his paths were extended until he traveled from the lands to the easts and wests of the earth. He would not set foot on land except that he was given authority over Its people, Until he reached from the East and the West to what is beyond it; there is nothing of creation. Ibn Ishaq said: Someone who narrated hadiths from the non-Arabs regarding the knowledge of Dhul-Qarnayn that they had inherited told me that Dhul-Qarnayn was a man from the people of Egypt whose name was Marzban bin Mardaba the Greek, from the descendants of Jonah bin Japheth bin Noah. Ibn Hisham said: His name is Alexander, and he is the one who built Alexandria, so it is attributed to him.}} | |||
Tafsir al-Jalalayn, a classical Sunni tafsir of the Qur'an, composed by Jalal ad-Din al-Mahalli in 1459 CE identifies Dhul-Qarnayn as Alexander. | Tafsir al-Jalalayn, a classical Sunni tafsir of the Qur'an, composed by Jalal ad-Din al-Mahalli in 1459 CE identifies Dhul-Qarnayn as Alexander. | ||
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====Religious practices of Cyrus==== | ====Religious practices of Cyrus==== | ||
There is some uncertainty about the personal religious beliefs of Cyrus, though he was widely praised for religious tolerance. Supporters of the Cyrus theory claim he followed Zoroastrianism, which they also claim is monotheistic. However, the Encyclopedia Iranica in its online article on Cyrus, in a section on his religious policies, notes the following:<ref>{{cite web |url=https://iranicaonline.org/articles/cyrus-iiI|title=CYRUS iii. Cyrus II The Great|publisher=Encyclopedia Iranica |website=iranicaonline.org}}</ref> | There is some uncertainty about the personal religious beliefs of Cyrus, though he was widely praised for religious tolerance. Supporters of the Cyrus theory claim he followed [https://en.wikipedia.org/wiki/Zoroastrianism Zoroastrianism], which they also claim is monotheistic (despite being hugely different to Islam), and he is remembered fondly by Jews in the bible ''(see the below: [[Dhul-Qarnayn and the Alexander Romance#Reference%20in%20the%20Bible|Dhul-Qarnayn and the Alexander Romance - Reference in the Bible]])''. However, the Encyclopedia Iranica in its online article on Cyrus, in a section on his religious policies, notes the following:<ref>{{cite web |url=https://iranicaonline.org/articles/cyrus-iiI|title=CYRUS iii. Cyrus II The Great|publisher=Encyclopedia Iranica |website=iranicaonline.org}}</ref> | ||
* Babylonian texts record that Cyrus "restored the statues of the Babylonian gods to their sanctuaries" | * Babylonian texts record that Cyrus "restored the statues of the Babylonian gods to their sanctuaries" | ||
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* In another inscription, from Ur, he boasted that "the great gods have delivered all the lands into my hands" | * In another inscription, from Ur, he boasted that "the great gods have delivered all the lands into my hands" | ||
* On the Cyrus cylinder he claimed that the god Marduk had ordered him to become ruler of the whole world and to treat the Babylonians with justice | * On the Cyrus cylinder he claimed that the god Marduk had ordered him to become ruler of the whole world and to treat the Babylonians with justice | ||
* According to the same text, the idols that Nabonidus had brought to Babylon from various other Babylonian cities were reinstalled in their former sanctuaries, as were the statues of alien gods from Susa and the cities of northern Mesopotamia. The ruined temples of Babylonia, Elam, and what had been Assyria were reconstructed. | * According to the same text, the idols that Nabonidus had brought to Babylon from various other Babylonian cities were reinstalled in their former sanctuaries, as were the statues of alien gods from Susa and the cities of northern Mesopotamia. The ruined temples of Babylonia, Elam, and what had been Assyria were reconstructed. | ||
Touraj Daryaee (2013)<ref>Touraj Daryaee (2013) [https://www.academia.edu/108699173/Cyrus_the_Great_An_Ancient_Iranian_king ''Cyrus the Great: An Ancient Iranian king''] Chapter 2. The Region of Cyrus. pp. 25-44. Afshar Publications.</ref> similarly notes that Cyrus, in both the Babylonian (pagan) and Jewish texts, acts as a restorer of a chaotic situation, where the rightful god(s) and men are dissatisfied, while the unrighteous men are in charge... Cyrus is chosen by the god(s) and evokes the love of the god(s) of each city and people.<ref>Ibid. pp. 26.</ref> An Akkadian text from Babylon or Sippar, condemning the preceding ruler of Babylon, Nabounides, for his carelessness in regard to proper ceremonies and religious practices, states that “he (Cyrus) declared peace for them” and that he provided the proper sacrifices for the gods and even increased the amount for the sacrifice (Kuhrt 2007; 78).<ref>Ibid. pp. 27.</ref> In this way, Cyrus becomes the chosen instrument of the gods who have been neglected by the ill reputed ruler.<ref>Ibid. pp. 27-28.</ref> In a similar fashion, Cyrus is seen by the Jewish God as his supporter: “Behold my servant, whom I uphold, my chosen one in whom I delight” (Isaiah 42.1).<ref>Ibid. pp. 28.</ref> | |||
A translation of the Cyrus Cylinder by Irvin Finkel of the British Museum includes the following lines: | He also notes that the Cyrus Cylinder is the best example of presenting the conquering king as the restorer of Order and the harbinger of peace to an otherwise chaotic world. According to the cylinder, what had taken place before Cyrus was the forsaking of the New Year festival with its proper rituals, which caused much dissatisfaction, not only for men, but also for the gods. Of course, Marduk, the most important of the Mesopotamian gods, just like Yahweh, chose Cyrus to reinstate what had gone wrong.<ref>Ibid. pp. 30.</ref> Honoring other Gods would of course be among the worst forms of [https://www.britannica.com/topic/shirk shirk] and an unthinkable sin in Islam.<ref>[https://islamqa.info/en/answers/34817/what-is-shirk-and-its-types What Is Shirk and its types?] IslamQA. 2021.</ref> | ||
A translation of the Cyrus Cylinder by Irvin Finkel of the British Museum includes the following lines:{{Quote|Cyrus Cylinder translated by Irvin Finkel<ref>{{cite web |url=https://www.worldhistory.org/article/166/the-cyrus-cylinder/ |title=The Cyrus Cylinder |last=Simonin |first=Antoine |publisher=worldhistory.org |date=2012 |website=worldhistory.org}}</ref>|"Marduk, the great lord, rejoiced at [my good] deeds [...] From [Shuanna] I sent back to their places to the city of Ashur and Susa, | |||
{{Quote|Cyrus Cylinder translated by Irvin Finkel<ref>{{cite web |url=https://www.worldhistory.org/article/166/the-cyrus-cylinder/ |title=The Cyrus Cylinder |last=Simonin |first=Antoine |publisher=worldhistory.org |date=2012 |website=worldhistory.org}}</ref>|"Marduk, the great lord, rejoiced at [my good] deeds [...] From [Shuanna] I sent back to their places to the city of Ashur and Susa, | |||
Akkad, the land of Eshnunna, the city of Zamban, the city of Meturnu, Der, as far as the border of the land of Guti - the sanctuaries across the river Tigris - whose shrines had earlier become dilapidated, the gods who lived therein, and made permanent sanctuaries for them. [...] I collected together all of their people and returned them to their settlements, and the gods of the land of Sumer and Akkad which Nabonidus – to the fury of the lord of the gods – had brought into Shuanna, at the command of Marduk, the great lord, I returned them unharmed to their cells, in the sanctuaries that make them happy. May all the gods that I returned to their sanctuaries, every day before Bel and Nabu, ask for a long life for me, and mention my good deeds, and say to Marduk, my lord, this: 'Cyrus, the king who fears you [...] May Marduk, the great lord, present to me as a gift a long life and the fullness of age"}} | Akkad, the land of Eshnunna, the city of Zamban, the city of Meturnu, Der, as far as the border of the land of Guti - the sanctuaries across the river Tigris - whose shrines had earlier become dilapidated, the gods who lived therein, and made permanent sanctuaries for them. [...] I collected together all of their people and returned them to their settlements, and the gods of the land of Sumer and Akkad which Nabonidus – to the fury of the lord of the gods – had brought into Shuanna, at the command of Marduk, the great lord, I returned them unharmed to their cells, in the sanctuaries that make them happy. May all the gods that I returned to their sanctuaries, every day before Bel and Nabu, ask for a long life for me, and mention my good deeds, and say to Marduk, my lord, this: 'Cyrus, the king who fears you [...] May Marduk, the great lord, present to me as a gift a long life and the fullness of age"}} | ||
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{{Quote|{{Bukhari|9|88|249}}|Narrated Zainab bint Jahsh: | {{Quote|{{Bukhari|9|88|249}}|Narrated Zainab bint Jahsh: | ||
That one day Allah's Apostle entered upon her in a state of fear and said, "None has the right to be worshipped but Allah! Woe to the Arabs from the Great evil that has approached (them). Today a hole has been opened in the dam of Gog and Magog like this." The Prophet made a circle with his index finger and thumb. Zainab bint Jahsh added: I said, "O Alllah's Apostle! Shall we be destroyed though there will be righteous people among us?" The Prophet said, "Yes, if the (number) of evil (persons) increased."}} | That one day Allah's Apostle entered upon her in a state of fear and said, "None has the right to be worshipped but Allah! Woe to the Arabs from the Great evil that has approached (them). Today a hole has been opened in the dam of Gog and Magog like this." The Prophet made a circle with his index finger and thumb. Zainab bint Jahsh added: I said, "O Alllah's Apostle! Shall we be destroyed though there will be righteous people among us?" The Prophet said, "Yes, if the (number) of evil (persons) increased."}}As well as in the Sahih Muslim collection as one of the 10 signs of judgement day: | ||
{{Quote|{{Muslim|7|2650}}|Hudhaifa b. Usaid al-Ghifari reported: Allah's Messenger (ﷺ) came to us all of a sudden as we were (busy in a discussion). He said: What do you discuss about? They (the Companions) said. We are discussing about the Last Hour. Thereupon he said: It will not come until you see ten signs before and (in this connection) he made a mention of the smoke, Dajjal, the beast, the rising of the sun from the west, the descent of Jesus son of Mary (Allah be pleased with him), <b>the Gog and Magog,</b> and land-slides in three places, one in the east, one in the west and one in Arabia at the end of which fire would burn forth from the Yemen, and would drive people to the place of their assembly.}} | |||
And in the Sunan Ibn Majah collection, a hadith (rated 'Sahih' (authentic) by Darussalam) says that they will try to dig out, but Allah will replace the wall overnight when they are close to breaking through. Until eventually they will be allowed to break through, drink all the water, and defeat the people on Earth and heaven, and then Allah will kill them: | |||
{{Quote|{{Ibn Majah||5|36|4080}}|It was narrated from Abu Hurairah that the Messenger of Allah (ﷺ) said: | |||
"Gog and Magog people dig every day until, when they can almost see the rays of the sun, the one in charge of them says: "Go back and we will dig it tomorrow." Then Allah puts it back, stronger than it was before. (This will continue) until, when their time has come, and Allah wants to send them against the people, they will dig until they can almost see the rays of the sun, then the one who is in charge of them will say: "Go back, and we will dig it tomorrow if Allah wills.' So they will say: "If Allah wills." Then they will come back to it and it will be as they left it. So they will dig and will come out to the people, and they will drink all the water. The people will fortify themselves against them in their fortresses. They will shoot their arrows towards the sky and they will come back with blood on them, and they will say: "We have defeated the people of earth and dominated the people of heaven." Then Allah will send a worm in the napes of their necks and will kill them thereby.'" The Messenger of Allah (ﷺ) said: "By the One in Whose Hand is my soul, the beasts of the earth will grow fat on their flesh."}}As the Quran and hadith claim the story to be real, it was believed to be so by Muslims. So after the Abbasid [https://www.britannica.com/topic/caliph Caliph][https://en.wikipedia.org/wiki/Al-Wathiq al-Wathiq bi-llah] reportedly had a dream that this barrier was being breached, he sent a subject to investigate the issue:<ref>van Donzel, Emeri; Schmidt, Andrea. ''Gog and Magog in Early Eastern Christian and Islamic Sources: Sallam's Quest for Alexander's Wall.'' Leiden: Brill. pp. 25–31. <nowiki>ISBN 9789004174160</nowiki>, 2010. The full book and their analysis of the journey taken by Sallam can be read on the ''[https://archive.org/details/gogandmagoginearlyeasternchristianandislamicsources/page/n17/mode/1up Internet Archive linked here].'' </ref> | |||
{{Quote|{{cite web| url=http://books.google.com/books?id=PtxOXRlPMA0C | title=Gog and Magog in Early Eastern Christian and Islamic Sources: Sallam's Quest for Alexander's Wall pp.17| author=van Donzel, Emeri; Schmidt, Andrea. | publisher= Leiden: Brill. | date=2010.|}}|The ‘Abbasid Caliph al-Wathiq bi-llah saw in a dream that Alexander’s barrier was breached. In 842 the caliph ordered Sallam, probably a Khazarian Jew from Samarra, to investigate the barrier. After his return in 844 to the court in Samarra, Sallam dictated his report for the caliph to the famous geographer Ibn Khurradadhbih (d. 912). The text of this dictation is preserved in Ibn Khurradadhbih’s Book of Itineraries and Kingdoms.}} | |||
===Great Wall of Gorgan=== | ===Great Wall of Gorgan=== | ||
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{{Hub4|Category:Dhul-Qarnayn|Dhul-Qarnayn}} | {{Hub4|Category:Dhul-Qarnayn|Dhul-Qarnayn}} | ||
* [https://www.youtube.com/watch?v=ty_2G_esUvI The Masked Arab - The lost tribes of Gog and Magog] - YouTube Video | |||
{{Hub4|Cosmology|Cosmology}} | {{Hub4|Cosmology|Cosmology}} | ||