While agreeing that the Quranic story "combines disparate elements from motifs current in late antiquity", Wheeler rejects Schwarzbaum's connection between Rabbi Akiva and Khiḍr. Ja'far al-Sadiq narrates in Kitab al-Kafi that after entering the sacred Mosque in Mecca, Ali, Hasan ibn Ali, and Husayn ibn Ali were visited by a good looking, well dressed man who asked them a series of questions. The site, six kilometers east of Qom, Iran, has been a pilgrimage destination for the Shia for some time.

Account of Dhu’l-Qarnayn - Al-Islam.org An Account of Dhu’l-Qarnayn - Al-Islam.org

D. 629," [25] [26] which suggests that the legend must have been burdened with additions by a redactor sometime around 629 AD. Babayan also cites something listed only as "Mīrshokrā'i, Tahlīl az Rasm-i Sunni-yi Chihilum-i Bahār, Kirmanshenasi, Kirman (1982), 365–374. The Syriac Legend concentrates on Alexander's journey to the end of the World, where he constructs the Gates of Alexander to enclose the evil nations of Gog and Magog, while the Metrical Homily describes his journey to the Land of Darkness to discover the Water of Life (Fountain of Youth), as well as his enclosure of Gog and Magog. These are a collection of remarks supposedly made by some philosophers gathered at the tomb of Alexander after his death. 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.According to some authors, al-Khiḍr is Xerxes, a 6th-century Sasanian prince who disappeared after finding the fountain of life and sought to live his remaining life in service of God. Ali asked Hasan to track the whereabouts of the visitor, but when he could not, Ali revealed the identity of the man to be Khidr.

Dhul Qarnayn | Al-Islam.org

Gürdal Aksoy, "Dersim Alevi Kürt Mitolojisi", Raa Haq'da Dinsel Figürler", Istanbul, 2006, Komal yayınları, ISBN 978-9757102137, p. 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.

The Moroccan Sufi Abdul Aziz ad-Dabbagh describes al-Khiḍr as acting in the guidance of divine revelation ( wahy) as do other saints, without requiring prophethood.

Dhu al-Qarnayn as Alexander the Great : r/AcademicQuran - Reddit Dhu al-Qarnayn as Alexander the Great : r/AcademicQuran - Reddit

During the period of history during which the Alexander romance was written, little was known about the true historical Alexander the Great as most of the history of his conquests had been preserved in the form of folklore and legends. Then, as the full light of modern day come on, the Alexander Romance ceased to be regarded as history, and with it Alexander's Gate passed into the realm of fairyland.Sidney Griffith argues that the simple storyline found in the Syriac Alexander Legend (and the slightly later metrical homily or Alexander poem) "would most likely have been current orally well before the composition of either of the Syriac texts in writing" and it is possible that it was this orally circulating version of the account which was recollected in the Islamic milieu. This legend was originally written in the 6th century in Syriac and was later translated into Arabic and expanded upon. Muslim interpretations of these verses are varied, but classical Muslim scholars seemed to have been of the opinion that Dhul-Qarnayn's journey was real, not allegorical, and that Dhul-Qarnayn's wall is also a real, physical wall somewhere on Earth. Several argue that the form of this narrative in the Syriac Alexander Legend (known as the Neṣḥānā) dates to between 629 and 636 CE and so is not the source for the Qur'anic narrative [3] based on the view held by many Western [4] and Muslim [5] [6] scholars that Surah 18 belongs to the second Meccan Period (615–619).