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Flat Earth beliefs in the Early Christian Church varied and the Fathers of the Church shared different approaches. Those of them who were more close to Aristotle and Plato's visions, like Origen, shared peacefully the belief in a spherical Earth. A second tradition, including St Basil and St Augustine, accepted the idea of the round Earth and the radial gravity, but in a critical way. In particular they pointed out a number of doubts about the antipodes and the physical reasons of the radial gravity. However, a flat Earth approach was more or less shared by all the Fathers coming from the Syriac area, who were more inclined to follow the letter of the Old Testament. Diodore of Tarsus (?–390 AD), Cosmas Indicopleustes (6th century), and Chrysostom (347–407 AD) belonged to this flat Earth tradition. [51] [57] [58] Prophecy about the Sabir Huns invasion (514 CE) [ edit ] Although there are elements which may seem puzzling about Ya’juj and Ma’juj, there is no doubt that they exist, and these events will take place precisely as the Messenger of Allah (Allah bless him and give him peace) has told us. How many unseen matters has he prophesied without a single error. Therefore, let there never be doubt about the promise of Allah. The details of this event are fascinating—as is the subject matter of the signs of the end of time. The Messenger of Allah (Allah bless him and give him peace) said, “The Hour will not come until there are ten signs: the rising of the sun from the west, the False Messiah, the Beast, Gog and Magog…” ( Ibn Majah ) 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]
Dhul-Qarnayn » Islamreligionguardian Story Of Dhul-Qarnayn » Islamreligionguardian
The Christianized peoples of the Near East, inheritors of both the Hellenic as well as Judaic strands of the Alexander romance, further theologized Alexander until in some stories he was depicted as a saint. The Christian legends turned the ancient Greek conqueror Alexander III into Alexander "the Believing King", implying that he was a believer in monotheism. Eventually elements of the Alexander romance were combined with Biblical legends such as Gog and Magog.
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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 That the Earth must be spherical was known since at least the time of Pythagoras (570–495 BC), but this knowledge did not reach ancient folklore such as the Alexander romance where Alexander travels to the ends of a flat Earth. It is notable that, unlike the Babylonians, Greeks, and Indians, the pre-Islamic Arabs had no scientific astronomy. Their knowledge of astronomy was limited to measuring time based on empirical observations of the "rising and setting" of the sun, moon, and particular stars. This area of astronomical study was known as anwa and continued to be developed after Islamization by the Arabs. [67] Astronomy in medieval Islam began in the 8th century and the first major Muslim work of astronomy was Zij al-Sindh written in 830 by al-Khwarizmi. The work is significant as it introduced the Ptolemaic system into Islamic sciences (the Ptolemaic system was ultimately replaced by the Copernican system during the Scientific Revolution in Europe).
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Isḥāq Khūrī, Fuʼād (2009). Being a Druze. University of Michigan Press. p.39. ISBN 9781904850014. the Druze believe that al - Khidr corresponds to St George in Christianity and to the Prophet Yahya in Islam. 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) mentions that: 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] In various accounts al-Khidr has been linked to the figure of Dhu al-Qarnayn, who is commonly identified as Alexander the Great. [80] In one version, al-Khiḍr and Dhul-Qarnayn cross the Land of Darkness to find the Water of Life. Dhul-Qarnayn gets lost looking for the spring but al-Khiḍr finds it and gains eternal life. According to Wahb ibn Munabbih, quoted by Ibn Hisham, King Ṣaʿb was given the epithet Dhu al-Qarnayn by al-Khidr after meeting him in Jerusalem. [80] There are also several versions of the Alexander Romance in which al-Khiḍr figures as a servant of Alexander the Great. In the Eskandarnāma by an anonymous author, al-Khiḍr is asked by Dhul-Qarnayn to lead him and his armies to the Water of Life. [81] Al-Khiḍr agrees, and eventually stumbles upon the Water of Life on his own. [82] Khidr's role is expanded in the 13th-century Sīrat al-Iskandar, where he is Alexander's companion throughout. [83] The Quran and the Alexander romance both have it that Dhul-Qarnayn (or Alexander) travelled a great deal. In the Quran's story of Dhul-Qarnayn, "God gave him unto every thing a road" (or more literally, "We gave him the means of everything" 18:84) He travels as far as the ends of the Earth, to the place on the Earth where the Sun sets (the west) and the place on the Earth where the Sun rises (the east). The Quran portrays him travelling to the "setting of the sun." 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.
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The ancient Greek historian Herodotus (484–425 BC) also gave an account of the eastern "end of the Earth," in his descriptions of India. He reported that in India the sun's heat is extremely intense in the morning, instead of noon being the hottest time of day. It has been argued that he based this on his belief that since India is located at the extreme east of a flat Earth, it would only be logical if the morning were unbearably hot due to the sun's proximity. [72] Alexander's travels [ edit ] Map of Alexander's travels. Alexander never marched far west of his native Macedon and his advances eastward ended at the fringes of India. Sahih Muslim 2938a; In-book reference: Book 54, Hadith 136; English translation: Book 41, Hadith 7017; https://sunnah.com/muslim:2938a said Alexander 'Truly, then, all the inhabited world is mine. West, north, east, south, there is nothing more for me to conquer.' Then he sat down and wept because there were not other worlds for him to conquer. [73]
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