a b c Ferg, Erica (2020). Geography, Religion, Gods, and Saints in the Eastern Mediterranean. Routledge. pp.197–200. ISBN 9780429594496. 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. The first ex-eventu prophecy about Gog and Magog in the Syriac Christian Legend relates to the invasion of the Sabir Huns in 514-15 CE (immediately before the second ex-eventu prophecy about the Khazars discussed below). In a paper supporting van Bladel's thesis on the direct dependency of the Dhu'l Qarnayn story on the Syriac Legend, Tommaso Tesei nevertheless highlights Károly Czeglédy's identification that this first prophecy already had a 6th-century CE existence as an apocalytic revelation involving the arrival of the Huns in a passage of the Lives of the Eastern Saints by John of Ephesus (d. 586 ca.). [2] Prophecy about the Khazars invasion (627 CE) [ edit ] 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

Dhul-Qarnayn? King or Prophet? - Life in Saudi Arabia Who was Dhul-Qarnayn? King or Prophet? - Life in Saudi Arabia

Next, the Servant of God kills a young man. Moses again cries out in astonishment and dismay, and again the Servant reminds Moses of his warning, and Moses promises that he will not violate his oath again, and that if he does he will excuse himself from the Servant's presence. They then proceed to a town where they are denied hospitality. This time, instead of harming anyone or anything, the Servant of God restores a decrepit wall in the village. Yet again Moses is amazed and violates his oath for the third and last time, asking why the Servant did not at least exact "some recompense for it." Sahih Muslim 2538a; In-book reference: Book 44, Hadith 310; English translation: Book 31, Hadith 6162; https://sunnah.com/muslim:2538aUnlike many rulers in history who conquered for personal gain and hunger for power, Dhul Qarnain was on a quest to please his Creator. He knew the true meaning of gratitude. Which scholars mention is using the gifts and blessings granted to you by Allah to please Him. Dhul Qarnain benefited humanity by protecting an oppressed people from the corruption of Ya’juj and Ma’juj. According to the scholars, Ya’juj and Ma’juj are human beings from the children of Adam, however they are a very corrupt and evil group of people. Due to their tyranny and evil, Dhul Qarnain was asked to put a barrier between the oppressed and the oppressors. He was even offered for this service, but recognizing the mercy and blessings of Allah upon him, he refused their reward money and helped them with no pay. M. C. Lyons The Arabian Epic: Volume 1, Introduction: Heroic and Oral Story-telling Cambridge University Press 2005 ISBN 9780521017381 p. 46 Stephen Shoemaker, commenting on the views of Reinink, van Bladel, and Tesei, argues it more likely that most of the text of the current version of the legend existed in a sixth century version, given the stringent timings otherwise required for the legend to influence the Syriac metrical homily and Quranic versions, and the difficulty of otherwise explaining the presence of the first ex-eventu prophecy about the Sabir Hun invasion of 515 CE in the legend, which was already circulating as an apocalyptic revelation in John of Ephesus's Lives of the Eastern Saints in the sixth century CE. [9] Search for the water of life [ edit ]

Dhul-Qarnayn: An Ideal Muslim Leader - Berkley Center for

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.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] Josephus [37–100 AD], in his Antiquities of the Jews xi, 8, 5 tells of a visit that Alexander is purported to have made to Jerusalem, where he met the high priest Jaddua and the assembled Jews, and was shown the book of Daniel in which it was prophesied that some one of the Greeks would overthrow the empire of Persia. Alexander believed himself to be the one indicated, and was pleased. The pertinent passage in Daniel would seem to be VIII. 3–8 which tells of the overthrow of the two-horned ram by the one-horned goat, the one horn of the goat being broken in the encounter ...The interpretation of this is given further ... "The ram which thou sawest that had the two horns, they are the kings of Media and Persia. And the rough he-goat is the king of Greece." This identification is accepted by the church fathers ... [42]

Dhu al-Qarnayn - Simple English Wikipedia, the free encyclopedia

Zuwiyya, Z. David (2011). "The Alexander Romance in the Arabic Tradition". In Z. David Zuwiyya (ed.). A Companion to Alexander Literature in the Middle Ages. Brill. pp.73–112. .

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 Servant of God replies, "This shall be separation between me and you; now I will inform you of the significance of that with which you could not have patience. Many acts which seem to be evil, malicious or somber, actually are merciful. The boat was damaged to prevent its owners from falling into the hands of a king who seized every boat by force. And as for the boy, his parents were believers and we feared lest he should make disobedience and ingratitude to come upon them. God will replace the child with one better in purity, affection and obedience. As for the restored wall, the Servant explained that underneath the wall was a treasure belonging to two helpless orphans whose father was a righteous man. As God's envoy, the Servant restored the wall, showing God's kindness by rewarding the piety of the orphans' father, and so that when the wall becomes weak again and collapses, the orphans will be older and stronger and will take the treasure that belongs to them." [36] Reports in the Hadith [ edit ] A Persian manuscript depicting Elijah and al-Khiḍr praying together from an illuminated manuscript version of Stories of the Prophets Jatt, Zahida Rehman (3 June 2015). "Jhulay Lal's cradle of tolerance". Dawn News . Retrieved 17 July 2019.