Η Maria Dimitriou κοινοποίησε τη φωτογραφία του χρήστη ΕΛΛΗΝΙΚΗ ΙΣΤΟΡΙΑ ΚΑΙ ΠΡΟΙΣΤΟΡΙΑ.
ΕΛΛΗΝΙΚΗ ΙΣΤΟΡΙΑ ΚΑΙ ΠΡΟΙΣΤΟΡΙΑ
ALEXANDER THE GREAT : MYSTERIUS STORIES ABOUT THE GREEK PROPHET OF HOLY QUR'AN
In pre-Islamic Middle Persian (Zoroastrian) literature, Alexander is referred to by the epithet gujastak, meaning "accursed", and is accused of destroying temples and burning the sacred texts of Zoroastrianism. In Islamic Iran, under the influence of the Alexander Romance (in Persian: Iskandarnamah), a more positive portrayal of Alexander emerges.Firdausi's Shahnameh ("The Book of Kings") includes Alexander in a line of legitimate Iranian shahs, a mythical figure who explored the far reaches of the world in search of the Fountain of Youth. Later Persian writers associate him with philosophy, portraying him at a symposium with figures such as Socrates, Plato and Aristotle, in search of immortality. The Syriac version of the Alexander Romance portrays him as an ideal Christian world conqueror who prayed to "the one true God". In Egypt, Alexander was portrayed as the son of Nectanebo II, the last pharaoh before the Persian conquest. His defeat of Darius was depicted as Egypt's salvation, "proving" Egypt was still ruled by an Egyptian. The figure of Dhul-Qarnayn (literally "the Two-Horned One") mentioned in the Quran is believed by some scholars to represent Alexander, due to parallels with the Alexander Romance. In this tradition, he was a heroic figure who built a wall to defend against the nations of Gog and Magog. He then traveled the known world in search for the Water of Life and Immortality, eventually becoming a prophet. In Hindi and Urdu, the name "Sikandar", derived from Persian, denotes a rising young talent."Dhul-Qarnayn" (the "Two-Horned One" in English) is a person described in the Quran, the sacred scripture believed by Muslims to have been revealed by Allah to Muhammad. The story of Dhul-Qarnayn appears in seventeen short verses of the Quran, specifically verses 18:83–99 of Surah Al-Kahf. Dhul-Qarnayn is mentioned in only one place in the Quran, unlike the more familiar stories that are repeated throughout the text (for example, Jesus is mentioned in 93 verses in 15 different surahs of the Quran). The Quranic story describes a man called Dhul-Qarnayn (meaning "the Two-Horned"), who was already familiar to the inhabitants of the region, to whom Allah gave great power, and who traveled to the rising place and setting place of the sun, where he found the sun setting in a murky (or boiling) sea. At this place, Dhul-Qarnayn builds a wall in order to enclose the nations of Gog and Magog. It is thought that Gog and Magog will breach Dhul-Qarnayn's wall before Yaum al-Qiyāmah (the Day of Judgement) and will wreak havoc in the world (Islamic Armageddon).Ibn Ishaq's original work is lost, but it has been almost completely incorporated in Ibn Hisham (?–833 AD), another early Muslim historian. Ibn Hisham collected Ibn Ishaq's Sira and added his notes to it; in regards to Dhul-Qarnayn, Ibn Hisham noted: Dhul al-Qarnain is Alexander the Greek, the king of Persia and Greece, or the king of the east and the west, for because of this he was called Dhul-Qarnayn [meaning, 'the two-horned one'].
The Egyptian god Ammon-Ra was depicted with ram horns. Rams were considered a symbol of virility due to their rutting behavior. The horns of Ammon may have also represented the East and West of the Earth, and one of the titles of Ammon was "the two-horned." Alexander was depicted with the horns of Ammon as a result of his conquest of ancient Egypt in 332 BC, where the priesthood received him as the son of the god Ammon, who was identified by the ancient Greeks with Zeus, the King of the Gods. The combined deity Zeus-Ammon was a distinct figure in ancient Greek mythology. According to five historians of antiquity (Arrian, Curtius, Diodorus, Justin, and Plutarch), Alexander visited the Oracle of Ammon at Siwa in the Libyan desert and rumors spread that the Oracle had revealed Alexander's father to be the deity Ammon, rather than Philip. Alexander styled himself as the son of Zeus-Ammon and even demanded to be worshiped as a god.
The building of gates in the Caucasus Mountains by Alexander to repel the barbarian peoples identified with Gog and Magog has ancient provenance and the wall is known as the Gates of Alexander or the Caspian Gates. The name Caspian Gates originally applied to the narrow region at the southeast corner of the Caspian Sea, through which Alexander actually marched in the pursuit of Bessus in 329 BC, although he did not stop to fortify it. It was transferred to the passes through the Caucasus, on the other side of the Caspian, by the more fanciful historians of Alexander. The Jewish historian Flavius Josephus (37–100 AD). Josephus also records that the people of Magog, the Magogites, were synonymous with the Scythians. In his Commentary on Ezekiel (38:2), Jerome identifies the nations located beyond the Caucasus mountains and near Lake Maeotis as Gog and Magog. Thus the Gates of Alexander legend was combined with the legend of Gog and Magog from the Book of Revelation. In the Quran, it is none other than the Gog and Magog people whom Dhul-Qarnayn has enclosed behind a wall, preventing them from invading the Earth. In Islamic eschatology, before the Day of Judgement Gog and Magog will destroy this gate, allowing them to ravage the Earth, as it is described in the Quran: Until, when Gog and Magog are let loose [from their barrier], and they swiftly swarm from every mound. And the true promise [Day of Resurrection] shall draw near [of fulfillment]. Then [when mankind is resurrected from their graves], you shall see the eyes of the disbelievers fixedly stare in horror. [They will say,] ‘Woe to us! We were indeed heedless of this; nay, but we were wrongdoers.’ (Quran 21:96–97. Note that the phrases in square brackets are not in the Arabic original.) https://en.m.wikipedia.org/wiki/Alexander_the_Great https://en.m.wikipedia.org/…/Alexander_the_Great_in_the_Qur…
In pre-Islamic Middle Persian (Zoroastrian) literature, Alexander is referred to by the epithet gujastak, meaning "accursed", and is accused of destroying temples and burning the sacred texts of Zoroastrianism. In Islamic Iran, under the influence of the Alexander Romance (in Persian: Iskandarnamah), a more positive portrayal of Alexander emerges.Firdausi's Shahnameh ("The Book of Kings") includes Alexander in a line of legitimate Iranian shahs, a mythical figure who explored the far reaches of the world in search of the Fountain of Youth. Later Persian writers associate him with philosophy, portraying him at a symposium with figures such as Socrates, Plato and Aristotle, in search of immortality. The Syriac version of the Alexander Romance portrays him as an ideal Christian world conqueror who prayed to "the one true God". In Egypt, Alexander was portrayed as the son of Nectanebo II, the last pharaoh before the Persian conquest. His defeat of Darius was depicted as Egypt's salvation, "proving" Egypt was still ruled by an Egyptian. The figure of Dhul-Qarnayn (literally "the Two-Horned One") mentioned in the Quran is believed by some scholars to represent Alexander, due to parallels with the Alexander Romance. In this tradition, he was a heroic figure who built a wall to defend against the nations of Gog and Magog. He then traveled the known world in search for the Water of Life and Immortality, eventually becoming a prophet. In Hindi and Urdu, the name "Sikandar", derived from Persian, denotes a rising young talent."Dhul-Qarnayn" (the "Two-Horned One" in English) is a person described in the Quran, the sacred scripture believed by Muslims to have been revealed by Allah to Muhammad. The story of Dhul-Qarnayn appears in seventeen short verses of the Quran, specifically verses 18:83–99 of Surah Al-Kahf. Dhul-Qarnayn is mentioned in only one place in the Quran, unlike the more familiar stories that are repeated throughout the text (for example, Jesus is mentioned in 93 verses in 15 different surahs of the Quran). The Quranic story describes a man called Dhul-Qarnayn (meaning "the Two-Horned"), who was already familiar to the inhabitants of the region, to whom Allah gave great power, and who traveled to the rising place and setting place of the sun, where he found the sun setting in a murky (or boiling) sea. At this place, Dhul-Qarnayn builds a wall in order to enclose the nations of Gog and Magog. It is thought that Gog and Magog will breach Dhul-Qarnayn's wall before Yaum al-Qiyāmah (the Day of Judgement) and will wreak havoc in the world (Islamic Armageddon).Ibn Ishaq's original work is lost, but it has been almost completely incorporated in Ibn Hisham (?–833 AD), another early Muslim historian. Ibn Hisham collected Ibn Ishaq's Sira and added his notes to it; in regards to Dhul-Qarnayn, Ibn Hisham noted: Dhul al-Qarnain is Alexander the Greek, the king of Persia and Greece, or the king of the east and the west, for because of this he was called Dhul-Qarnayn [meaning, 'the two-horned one'].
The Egyptian god Ammon-Ra was depicted with ram horns. Rams were considered a symbol of virility due to their rutting behavior. The horns of Ammon may have also represented the East and West of the Earth, and one of the titles of Ammon was "the two-horned." Alexander was depicted with the horns of Ammon as a result of his conquest of ancient Egypt in 332 BC, where the priesthood received him as the son of the god Ammon, who was identified by the ancient Greeks with Zeus, the King of the Gods. The combined deity Zeus-Ammon was a distinct figure in ancient Greek mythology. According to five historians of antiquity (Arrian, Curtius, Diodorus, Justin, and Plutarch), Alexander visited the Oracle of Ammon at Siwa in the Libyan desert and rumors spread that the Oracle had revealed Alexander's father to be the deity Ammon, rather than Philip. Alexander styled himself as the son of Zeus-Ammon and even demanded to be worshiped as a god.
The building of gates in the Caucasus Mountains by Alexander to repel the barbarian peoples identified with Gog and Magog has ancient provenance and the wall is known as the Gates of Alexander or the Caspian Gates. The name Caspian Gates originally applied to the narrow region at the southeast corner of the Caspian Sea, through which Alexander actually marched in the pursuit of Bessus in 329 BC, although he did not stop to fortify it. It was transferred to the passes through the Caucasus, on the other side of the Caspian, by the more fanciful historians of Alexander. The Jewish historian Flavius Josephus (37–100 AD). Josephus also records that the people of Magog, the Magogites, were synonymous with the Scythians. In his Commentary on Ezekiel (38:2), Jerome identifies the nations located beyond the Caucasus mountains and near Lake Maeotis as Gog and Magog. Thus the Gates of Alexander legend was combined with the legend of Gog and Magog from the Book of Revelation. In the Quran, it is none other than the Gog and Magog people whom Dhul-Qarnayn has enclosed behind a wall, preventing them from invading the Earth. In Islamic eschatology, before the Day of Judgement Gog and Magog will destroy this gate, allowing them to ravage the Earth, as it is described in the Quran: Until, when Gog and Magog are let loose [from their barrier], and they swiftly swarm from every mound. And the true promise [Day of Resurrection] shall draw near [of fulfillment]. Then [when mankind is resurrected from their graves], you shall see the eyes of the disbelievers fixedly stare in horror. [They will say,] ‘Woe to us! We were indeed heedless of this; nay, but we were wrongdoers.’ (Quran 21:96–97. Note that the phrases in square brackets are not in the Arabic original.) https://en.m.wikipedia.org/wiki/Alexander_the_Great https://en.m.wikipedia.org/…/Alexander_the_Great_in_the_Qur…
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