4,682
edits
Dhul-Qarnayn and the Alexander Romance: Difference between revisions
Jump to navigation
Jump to search
Dhul-Qarnayn and the Alexander Romance (view source)
Revision as of 03:11, 15 January 2021
, 15 January 2021→Summary
| [checked revision] | [checked revision] |
No edit summary |
|||
| Line 186: | Line 186: | ||
The popularity of the Syriac legend of Alexander is evidenced by its inclusion in other works soon after its composition. The "Song of Alexander", composed a few years later but before the Arab conquest of Syria sometime between 630 CE and 636 CE. The Syriac apocalypse, "De Fine Munid" composed between 640 CE and 683 CE and the "Apocalypse of Pseudo-Methodius" composed around 692 CE.<ref name="VanBladel" /> 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 "Song of Alexander", composed a few years later but before the Arab conquest of Syria sometime between 630 CE and 636 CE. The Syriac apocalypse, "De Fine Munid" composed between 640 CE and 683 CE and the "Apocalypse of Pseudo-Methodius" composed around 692 CE.<ref name="VanBladel" /> 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=== | ||
It should be clear that all the major elements of the Alexander story were in place by the 4<sup>th</sup> century, predating both the Qur'anic and the Syriac account by hundreds of years. The strong, point-by-point connection between the story of Dhul-Qarnayn and prior legends is undeniable. In effect, the story of Dhul-Qarnayn in the Qur'an is simply another example of the widespread inclusion of Alexander folklore into the stories and traditions of the religious groups in the Middle East. Rebecca Edwards in a address to the American Philological Association in 2002 states: | It should be clear that all the major elements of the Alexander story were in place by the 4<sup>th</sup> century, predating both the Qur'anic and the Syriac account by hundreds of years. The strong, point-by-point connection between the story of Dhul-Qarnayn and prior legends is undeniable. In effect, the story of Dhul-Qarnayn in the Qur'an is simply another example of the widespread inclusion of Alexander folklore into the stories and traditions of the religious groups in the Middle East. Rebecca Edwards in a address to the American Philological Association in 2002 states: | ||