Английская Википедия:Dhu al-Qarnayn

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Файл:Iranischer Meister 001.jpg
Шаблон:Transl building a wall with the help of the jinns to keep away Gog and Magog. Persian miniature from a book of Falnama copied for the Safavid emperor Tahmasp I (Шаблон:Reign), currently preserved in the Chester Beatty Library, Dublin.

Шаблон:Transl, (Шаблон:Lang-ar, Шаблон:IPA-ar; Шаблон:Lit. "The Two-Horned One") appears in the Quran, Surah al-Kahf (18), Ayahs 83–101 as one who travels to east and west and sets up a barrier between a certain people and Gog and Magog (Шаблон:Lang-ar).Шаблон:Sfn Elsewhere, the Quran tells how the end of the world will be signaled by the release of Gog and Magog from behind the barrier. Other apocalyptic writings predict that their destruction by God in a single night will usher in the Day of Resurrection (Шаблон:Transl).Шаблон:Sfn

The majority of modern scholars and Islamic commentators identify Dhu al-Qarnayn with Alexander the Great,[1] although many medieval scholars have disputed such an identification.[2][3] Early Muslim commentators and historians variously identified Шаблон:Transl,[4] most notably as Alexander the Great and as the South Arabian Himyarite king al-Ṣaʿb bin Dhī Marāthid.[5] Some modern scholars have argued that the origin of the Quranic story may be found in the Syriac Alexander Legend,[6] but others disagree.[7][8]

Quran 18:83-101

Файл:Derbent wall.jpg
The Caspian Gates in Derbent, Russia, part of the defence systems built by the Sasanian Empire, often identified with the Gates of Alexander.
Файл:Verses 83-101, al-Kahf (Murattal) - Recitation of the Holy Qur'an.mp3
Recitation of al-Kahf, verses 83-101

The story of Dhu al-Qarnayn is related in Surah 18 of the Quran, al-Kahf ("The Cave") revealed to Muhammad when his tribe, Quraysh, sent two men to discover whether the Jews, with their superior knowledge of the scriptures, could advise them on whether Muhammad was a true prophet of God. The rabbis told them to ask Muhammad about three things, one of them "about a man who travelled and reached the east and the west of the earth, what was his story". "If he tells you about these things, then he is a prophet, so follow him, but if he does not tell you, then he is a man who is making things up, so deal with him as you see fit." (Verses 18:83-98)[9]

The verses of the chapter reproduced below show Dhu al-Qarnayn traveling first to the Western limit of travel where he sees the sun set in a muddy spring, then to the furthest East where he sees it rise from the ocean, and finally northward to a place in the mountains where he finds a people oppressed by Gog and Magog:

Verse Number Arabic (Uthmani script) Talal Itani
18:83 وَيَسْـَٔلُونَكَ عَن ذِى ٱلْقَرْنَيْنِ ۖ قُلْ سَأَتْلُوا۟ عَلَيْكُم مِّنْهُ ذِكْرًا And they ask you about Zul-Qarnain. Say, “I will tell you something about him.”
18:84 إِنَّا مَكَّنَّا لَهُۥ فِى ٱلْأَرْضِ وَءَاتَيْنَٰهُ مِن كُلِّ شَىْءٍ سَبَبًا We established him on earth, and gave him all kinds of means.
18:85 فَأَتْبَعَ سَبَبًا He pursued a certain course.
18:86 حَتَّىٰٓ إِذَا بَلَغَ مَغْرِبَ ٱلشَّمْسِ وَجَدَهَا تَغْرُبُ فِى عَيْنٍ حَمِئَةٍ وَوَجَدَ عِندَهَا قَوْمًا ۗ قُلْنَا يَٰذَا ٱلْقَرْنَيْنِ إِمَّآ أَن تُعَذِّبَ وَإِمَّآ أَن تَتَّخِذَ فِيهِمْ حُسْنًا Until, when he reached the setting of the sun, he found it setting in a murky spring, and found a people in its vicinity. We said, “O Zul-Qarnain, you may either inflict a penalty, or else treat them kindly.”
18:87 قَالَ أَمَّا مَن ظَلَمَ فَسَوْفَ نُعَذِّبُهُۥ ثُمَّ يُرَدُّ إِلَىٰ رَبِّهِۦ فَيُعَذِّبُهُۥ عَذَابًا نُّكْرًا He said, “As for him who does wrong, we will penalize him, then he will be returned to his Lord, and He will punish him with an unheard-of torment.
18:88 وَأَمَّا مَنْ ءَامَنَ وَعَمِلَ صَٰلِحًا فَلَهُۥ جَزَآءً ٱلْحُسْنَىٰ ۖ وَسَنَقُولُ لَهُۥ مِنْ أَمْرِنَا يُسْرًا “But as for him who believes and acts righteously, he will have the finest reward, and We will speak to him of Our command with ease.”
18:89 ثُمَّ أَتْبَعَ سَبَبًا Then he pursued a course.
18:90 حَتَّىٰٓ إِذَا بَلَغَ مَطْلِعَ ٱلشَّمْسِ وَجَدَهَا تَطْلُعُ عَلَىٰ قَوْمٍ لَّمْ نَجْعَل لَّهُم مِّن دُونِهَا سِتْرًا Until, when he reached the rising of the sun, he found it rising on a people for whom We had provided no shelter from it.
18:91 كَذَٰلِكَ وَقَدْ أَحَطْنَا بِمَا لَدَيْهِ خُبْرًا And so it was. We had full knowledge of what he had.
18:92 ثُمَّ أَتْبَعَ سَبَبًا Then he pursued a course.
18:93حَتَّىٰٓ إِذَا بَلَغَ بَيْنَ ٱلسَّدَّيْنِ وَجَدَ مِن دُونِهِمَا قَوْمًا لَّا يَكَادُونَ يَفْقَهُونَ قَوْلًا Until, when he reached the point separating the two barriers, he found beside them a people who could barely understand what is said.
18:94 قَالُوا۟ يَٰذَا ٱلْقَرْنَيْنِ إِنَّ يَأْجُوجَ وَمَأْجُوجَ مُفْسِدُونَ فِى ٱلْأَرْضِ فَهَلْ نَجْعَلُ لَكَ خَرْجًا عَلَىٰٓ أَن تَجْعَلَ بَيْنَنَا وَبَيْنَهُمْ سَدًّا They said, “O Zul-Qarnain, the Gog and Magog are spreading chaos in the land. Can we pay you, to build between us and them a wall?”
18:95 قَالَ مَا مَكَّنِّى فِيهِ رَبِّى خَيْرٌ فَأَعِينُونِى بِقُوَّةٍ أَجْعَلْ بَيْنَكُمْ وَبَيْنَهُمْ رَدْمًا He said, “What my Lord has empowered me with is better. But assist me with strength, and I will build between you and them a dam.”
18:96 ءَاتُونِى زُبَرَ ٱلْحَدِيدِ ۖ حَتَّىٰٓ إِذَا سَاوَىٰ بَيْنَ ٱلصَّدَفَيْنِ قَالَ ٱنفُخُوا۟ ۖ حَتَّىٰٓ إِذَا جَعَلَهُۥ نَارًا قَالَ ءَاتُونِىٓ أُفْرِغْ عَلَيْهِ قِطْرًا “Bring me blocks of iron.” So that, when he had leveled up between the two cliffs, he said, “Blow.” And having turned it into a fire, he said, “Bring me tar to pour over it.”
18:97 فَمَا ٱسْطَٰعُوٓا۟ أَن يَظْهَرُوهُ وَمَا ٱسْتَطَٰعُوا۟ لَهُۥ نَقْبًا So they were unable to climb it, and they could not penetrate it.
18:98 قَالَ هَٰذَا رَحْمَةٌ مِّن رَّبِّى ۖ فَإِذَا جَآءَ وَعْدُ رَبِّى جَعَلَهُۥ دَكَّآءَ ۖ وَكَانَ وَعْدُ رَبِّى حَقًّا He said, “This is a mercy from my Lord. But when the promise of my Lord comes true, He will turn it into rubble, and the promise of my Lord is always true.”
18:99 وَتَرَكْنَا بَعْضَهُمْ يَوْمَئِذٍ يَمُوجُ فِى بَعْضٍ ۖ وَنُفِخَ فِى ٱلصُّورِ فَجَمَعْنَٰهُمْ جَمْعًا On that Day, We will leave them surging upon one another. And the Trumpet will be blown, and We will gather them together.
18:100 وَعَرَضْنَا جَهَنَّمَ يَوْمَئِذٍ لِّلْكَٰفِرِينَ عَرْضًا On that Day, We will present the disbelievers to Hell, all displayed.
18:101 ٱلَّذِينَ كَانَتْ أَعْيُنُهُمْ فِى غِطَآءٍ عَن ذِكْرِى وَكَانُوا۟ لَا يَسْتَطِيعُونَ سَمْعًا Those whose eyes were screened to My message, and were unable to hear.

People identified as Шаблон:Transl

Alexander the Great

Файл:Alexander-Coin.jpg
Silver tetradrachm of Alexander the Great shown wearing the horns of the ram-god Zeus-Ammon.

Шаблон:Main

According to some historians, the story of Шаблон:Transl has its origins in legends of Alexander the Great current in the Middle East, namely the Syriac Alexander Legend. The first century Josephus repeats a legend whereby Alexander builds an iron wall at a mountain pass (potentially at the Caucasus Mountains) to prevent an incursion by a barbarian group known as the Scythians, whom elsewhere he identified as Magog.[10][11] The legend went through much further elaboration in subsequent centuries before eventually finding its way into the Quran through a Syrian version.Шаблон:Sfn However, some have questioned whether the Syriac Legend influenced the Quran on the basis of dating inconsistencies and missing key motifs,[12][8] although others have in turn rebutted these arguments.[13]

While the Syriac Alexander Legend references the horns of Alexander, it consistently refers to the hero by his Greek name, not using a variant epithet.[14] The use of the Islamic epithet Шаблон:Transl "Two-Horned", first occurred in the Quran.[15] The reasons behind the name "Two-Horned" are somewhat obscure: the scholar al-Tabari (839-923 CE) held it was because he went from one extremity ("horn") of the world to the other,Шаблон:Sfn but it may ultimately derive from the image of Alexander wearing the horns of the ram-god Zeus-Ammon, as popularised on coins throughout the Hellenistic Near East.Шаблон:Sfn

The wall Шаблон:Transl builds on his northern journey may have reflected a distant knowledge of the Great Wall of China (the 12th-century scholar Muhammad al-Idrisi drew a map for Roger II of Sicily showing the "Land of Gog and Magog" in Mongolia), or of various Sasanian walls built in the Caspian Sea region against the northern barbarians, or a conflation of the two.Шаблон:Sfn

Шаблон:Transl also journeys to the western and eastern extremities ("qarns", tips) of the Earth.Шаблон:Sfn Ernst claims that Шаблон:Transl finding the sun setting in a "muddy spring" in the West is equivalent to the "poisonous sea" found by Alexander in the Syriac legend. In the Syriac story Alexander tested the sea by sending condemned prisoners into it, while the Quran refers to this as a administration of justice. In the East both the Syrian legend and the Quran, according to Ernst, have Alexander/Шаблон:Transl find a people who live so close to the rising sun that they have no protection from its heat.Шаблон:Sfn

Since Dhu al-Qarnayn is said to have lived near the time of Abraham, several medieval exegetes and historians did not identify him with Alexander to avoid the chronological discrepancy.[16] Other notable Muslim commentators, including ibn Kathir,[17]:100-101 ibn Taymiyyah,[17]:101[18] and Naser Makarem Shirazi,[19] have also used theological arguments to reject the Alexander identification: Alexander lived only a short time whereas Шаблон:Transl (according to some traditions) lived for 700 years as a sign of God's blessing, though this is not mentioned in the Quran, and Dhu al-Qarnayn worshipped only one God, while Alexander was a polytheist.Шаблон:Sfn

King Ṣaʿb Dhu-Marāthid

Шаблон:Main page The various campaigns of Шаблон:Transl mentioned in Q:18:83-101 have also been attributed to the South Arabian Himyarite king Ṣaʿb Dhu-Marāthid (also known as al-Rāʾid).Шаблон:Sfn[20] According to Wahb ibn Munabbih, as quoted by ibn Hisham,[21] King Ṣaʿb was a conqueror who was given the epithet Dhu al-Qarnayn after meeting the Khidr in Jerusalem. He then travels to the ends of the earth, conquering or converting people until being led by the Khidr through the Land of Darkness.Шаблон:Sfn According to Wheeler, it is possible that some elements of these accounts that were originally associated with Ṣaʿb have been incorporated into stories which identify Dhu al-Qarnayn with Alexander.Шаблон:Sfn

Cyrus the Great

Шаблон:Multiple image

In modern times, some Muslim scholars have argued in favour of Шаблон:Transl being actually Cyrus the Great, the founder of the Achaemenid Empire and conqueror of Persia and Babylon. Proponents of this view cite Daniel's vision in the Old Testament where he saw a two-horned ram that represents "the kings of Media and Persia" (Шаблон:Bibleverse).Шаблон:Sfn Brannon Wheeler argues that this identification is unlikely on the basis of a lack of Arab histories viewing him as a conqueror in the sense described in the Dhu al-Qarnayn narrative, and the lack of any early commentaries identifying Dhu al-Qarnayn as Cyrus.Шаблон:Sfn

Archeological evidence cited includes the Cyrus Cylinder, which portrays Cyrus as a worshipper of the Babylonian god Marduk, who ordered him to rule the world and establish justice in Babylon. The cylinder states that idols that Nabonidus had brought to Babylon from various other Babylonian cities were reinstalled by Cyrus in their former sanctuaries and ruined temples reconstructed. Supported with other texts and inscriptions, Cyrus appears to have initiated a general policy of permitting religious freedom throughout his domains.[22][23][24]

A famous relief on a palace doorway pillar in Pasagardae depicts a winged figure wearing a Hemhem crown (a type of ancient Egyptian crown mounted on a pair of long spiral ram's horns). Some scholars take this to be a depiction of Cyrus due to an inscription that was once located above it,[25]Шаблон:Sfn though most see it as a tutelary genie, or protective figure and note that the same inscription was also written on other palaces in the complex.[26][27][28]

This theory was proposed in 1855 by the German philologist G. M. Redslob, but it did not gain followers in the west.[29] Among Muslim commentators, it was first promoted by Sayyed Ahmad Khan (d. 1889),[24] then by Maulana Abul Kalam Azad,[19][30] and generated wider acceptance over the years.[31]

Others

Other persons who either were identified with the Quranic figure or given the title Шаблон:Transl:

Dhu al-Qarnayn in later literature

Шаблон:Transl the traveller was a favourite subject for later writers. For example, in Al-Andalus, an Arabic translation of the Syriac Alexander Legend was produced, titled the Qissat Dhulqarnayn which revolves around the upbringing, journeys, and death of Dhu al-Qarnayn, who the text identifies with Alexander and as having been the first to perform the hajj.[36] In one of many Arabic and Persian versions of the meeting of Alexander with the Indian sages, the Persian Sunni Sufi and theologian al-Ghazali (1058–1111) wrote how Шаблон:Transl came across a people who had no possessions but dug graves at the doors of their houses; their king explained that they did this because the only certainty in life is death. Ghazali's version later made its way into the One Thousand and One Nights.Шаблон:Sfn

The Sufi poet Rumi (1207-1273), perhaps the most famous of medieval Persian poets, described Шаблон:Transl's eastern journey. The hero ascends Mount Qaf, the "mother" of all other mountains, which is made of emerald and forms a ring encircling the entire Earth, with veins under every land. At Шаблон:Transl's request the mountain explains the origin of earthquakes: when God wills, the mountain causes one of its veins to throb, and thus an earthquake results. Elsewhere on the great mountain Шаблон:Transl meets Israfil (the archangel Raphael), standing ready to blow the trumpet on the Day of Judgement.Шаблон:Sfn

The Malay language Hikayat Iskandar Zulkarnain traces the ancestry of several Southeast Asian royal families, such as the royalty of the Minangkabau of Central Sumatra,[37] from Iskandar Zulkarnain,[38] through the Cholan emperor Rajendra I in the Malay Annals.[39][40][41]

See also

References

Шаблон:Reflist

Sources

Шаблон:Refbegin

Шаблон:Refend

Шаблон:Quranic people Шаблон:Cyrus the Great Шаблон:Doomsday

Шаблон:Authority control

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  1. ↑ Шаблон:Harvnb: "It is generally agreed both by Muslim commentators and modéra [sic] occidental scholars that Dhu ’l-Ḳarnayn [...] is to be identified with Alexander the Great." Шаблон:Harvnb: "[...] Шаблон:Transl (usually identified with Alexander the Great) [...]".
  2. ↑ Шаблон:Cite book
  3. ↑ Шаблон:Cite book
  4. ↑ 4,0 4,1 Шаблон:Cite book
  5. ↑ Шаблон:Cite book
  6. ↑ Шаблон:Cite book
  7. ↑ Шаблон:Cite book
  8. ↑ 8,0 8,1 Шаблон:Cite bookШаблон:Dead link
  9. ↑ Шаблон:Cite book
  10. ↑ Шаблон:Cite book
  11. ↑ Шаблон:Cite book
  12. ↑ Шаблон:Harvnb
  13. ↑ Шаблон:Cite book
  14. ↑ Шаблон:Cite book
  15. ↑ Шаблон:Cite book
  16. ↑ Шаблон:Cite book
  17. ↑ 17,0 17,1 Шаблон:Cite book
  18. ↑ Шаблон:Cite book
  19. ↑ 19,0 19,1 Шаблон:Cite book
  20. ↑ Шаблон:Cite book
  21. ↑ Шаблон:Wikisourcelang-inline
  22. ↑ Шаблон:Cite web
  23. ↑ Шаблон:Cite web
  24. ↑ 24,0 24,1 Шаблон:Cite journal
  25. ↑ Шаблон:Cite journal
  26. ↑ Шаблон:Cite book
  27. ↑ Шаблон:Cite web
  28. ↑ Шаблон:Cite web
  29. ↑ Шаблон:Cite book
  30. ↑ Шаблон:Cite book
  31. ↑ Шаблон:Cite book
  32. ↑ Шаблон:The History of al-Tabari
  33. ↑ Шаблон:Cite book
  34. ↑ Pearls from Surah Al-Kahf: Exploring the Qur'an's Meaning, Yasir Qadhi Kube Publishing Limited, 4 Mar 2020, Шаблон:ISBN
  35. ↑ Agapius, Kitab al-'Unvan [Universal History], p. 653
  36. ↑ Шаблон:Cite book
  37. ↑ Early Modern History Шаблон:ISBN page 60
  38. ↑ Шаблон:Cite book
  39. ↑ Шаблон:Cite book
  40. ↑ Шаблон:Cite book
  41. ↑ Шаблон:Cite book
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