Showing posts with label zulqarnayn. Show all posts
Showing posts with label zulqarnayn. Show all posts

Monday, May 9, 2011

Alexander the Great/Iskandar Zulqarnayn (the 2 horned/2 tanduk)

Catatan Parsi Tentang Iskandar Zulqarnayn: from kitab Sikandar Nama e Barra (the Book of Iskandar/Alexander, in Malay Hikayat Iskandar Zulkarnain)

Menurut catatan kuno Parsi, memang terdapat beberapa tokoh digelar dZul-Qarnayn (yg Bertanduk Dua)... iaitu Raja Parsi Cyrus Agung 700BC (Zulkarnain the Greater) dan Raja dari Greek yg menyatukan Barat (Greek) dan Timur (Farsi) iaitu Raja Iskandar Agung 300 BC (Zulkaranin the Smaller) maybe merujuk kepada usia Alexander yg terlalu muda sudah menguasai dunia. Org farsi juga mengatakan kedua2 zulkarnain tersebut adalah Mukmin Ortodoks (bergama Tauhid syariat Ibrahim AS)

Munurut catitan agama yahudi , Nabi Daniel AS telah mendapat vision & mimpi mengenai kedua2 tokoh yg digelar the 2 horned/zulkarnain yg pertama Cyrus yg menyatukan Lydia & Media, dan kerjaan tersebut akan diatasi oleh kerjaan yg lebih besar menvcantumkan Timur & Barat iaitu zulkarnain dari greek (Alexander), kedua2nya juga dikatakan sebagai org beriman dan kedua2nya dikatakan mendapat kurniaan dan kekuasaan dari Allah SWT.

Maka kedua2 sumber adalah konsisten. Yg menariknya, catatan Farsi kuno mengatakan Zulkarnain kecil/muda yg membina tembok antara dua gunung di Caucasus untuk menghalang bangsa eropah kuno iaitu Gog n Magog dgn tembok besi + gangsa+tembaga dipanggil Barrier of Alexander (sadd-i-iskandar)

darband


the barrier.

bábu-l-abwáb


the gate of gates.

sadd-i-iskandar


the barrier of Sikandar.

sadd-i-ga,júj va ma,júj


the barrier of Gog and Magog.

Darband (ancient Albania), the capital of Daghistan, was a fortress on the western shore of the Caspian Sea, at the foot of the Caucasus, near Shirván. Some remains of the thick and extensive wall of Gog and Magog, running in a western direction over high and almost inac­cessible mountains, built by Sikandar Zu-l-Ḳarnain (to check the incursions of Hyperborean savages) are still to be seen.

Bahkan menurut catatan bani Israel (walaupun oorg barat cuba menggambarkan Alexander lebih kepada dgn gaya hidup greek/barat), selain menyerang semua kerajaan, yg hairannya ketika sampai Jerusalem / Baitulmaqdis, Alexander the Great tidak menyerang Jerusalem, sebalik datang dan hormat kepada para2 wali bani Israel dan baginda juga turut melawat Haykal Sulaiman (masjid Nabi Sulaiman AS) untuk beribadat dan melakukan korban. Memang terdapat catatan Alexander sering melakukan ibadah korban sebelum berperang.

Mereka juga melihat dahi Alexander seperti mempunyai dua tanduk, mungkin kerana stail rambut dia (alaa mcm rambut al Pacino dlm The Godfather lah jenis back comb) sebagaiman ditulis “They call him in the Greek tongue—Muhibb-i-hikmat, the friend of philosophy. Some call him—Zú-l-ḳarnain-i-așghar; because both sides of his forehead projected like two horns.”

Maka saya merasakan Alexander adalah apa yg dikatakan di dlam surah Al Kahfi. (end text by fairuzStone)



---------------------------------------------------------------------- berikut ialah text dan ulasan on kitab Sikandar Nama

See “Essays” by Dr. Haug, Bombay, 1862; the “Acad. des Inscript.” tom. 37, an extract from which is given (p. 274) in Shea's translations of Mirkhond's “History of the Early Kings of Persia”; Malcolm's “History of Persia,” vol. i. p. 494; the list of Zand and Pahlaví books by Trübner & Co.; two articles by Monier Williams, in “the Nine­teenth Century,” 1881—“the Religion of Zoroaster” (January), and “The Parsís” (March); “Modern India,” by Monier Williams, pp. 56, 169, 202; Hammer's “History of Persian Literature,” and his “Encyclo­pedic View of the Sciences of the East.”

Save the rites of Zar-dusht, the fire-worshipper,—
Other customs he surrendered not.

30

He was the first person who established (the use of) decoration;
(Who), in Rum established gold-coining.

By his order the goldsmith of cunning hand
Fixed leaves of gold on the surface of virgin silver.

The books of wisdom, from the Darí language,
He clothed in the Greek tongue.

Verily the drum of the watch, in the morning and evening,
Brought forth (proclaimed) his name from the watch-place (the court).

He became the guide of the people to the mirror,
Brought forth the jewel (the lustrous mirror) from the darkness (of iron):

35

Severed the tumult of the men of Zang from the world;
Took crown and throne from Dárá:

30

From this couplet it may be inferred that formerly in Rúm certain customs were not in use, such as—gold-coining (sikka,e zar); hand­shaking (mușáfaha); hand-kissing (dast-bosí).

31

“ilá” here signifies—awráḳ-i-ilá, leaves of gold, with which they plate articles.

32

Some say that Sikandar, after translating all these Persian books, burned them.

34

This couplet may refer to the precious jewel that Sikandar brought forth from the darkness. See cantos lxviii. and lxix.

Zang. See canto xix.

Of the blackness (of boasting) of Hindústán and of the yellowness (of plundering) of Russia,
Washed down (purified) the world, like the house of a bride.

His order became the mirror (model) of the men of Chín;
His place the throne of Kay-Khusrau (Cyrus, B.C. 558).

When his age urged (turned) a leaf over twenty years,
It (his age) smote, in royalty, the leather strap on the drum.

Secondly, when he added seven to twenty years,
He bound up his chattels for prophesying (regarding God) and set out.

40

From that day, when he went a-prophesying,
They wrote the date (era) of Sikandar.

36

“Baitu-l-'arús” signifies—the whitened house of a man or a woman newly married. When a death occurs the house is blackened.

The men of Hindústán are very black; of Russia, whitish yellow.

38

Sikandar at the age of twenty, having subdued the monarchs of the East, returned to Rúm and sat on the throne. This was his first excursion. See canto lxxi.

“Dawal,” meaning a drum-stick, here signifies—tasma, a thong of undressed hide.

39

The firstly occurs in couplet 38.

They call him in the Greek tongue—Muhibb-i-hikmat, the friend of philosophy. Some call him—Zú-l-ḳarnain-i-așghar; because both sides of his forehead projected like two horns.

In the Burhán-i-ḳái', it is written that Dárab's wife, the daughter of Philip of Makedon, being afflicted with a foul breath, was sent back to her father. After a physician, Iskandarús, had cured her, a son, whom doubtless they called Iskandar, was born. See canto xv., couplet 30.

The son of Sikandar and Roshanak (Dárá's daughter) was called Iskan-darús, which, in Rúm, signifies—a shield. See canto xxxv., couplet 83.

40

They wrote history before Sikandar's mission from a certain date; after his mission from his date; and now from the date of Christ, or of Muhammad.

Before Muhammad's time Persian histories have no era.

When he became the teacher of wisdom, in regard to the true religion (of Islám),
He became, like (auspicious) fortune, joyous to the world:

Stirred up much proof (by miracle) as to the pure religion (of Islám);
Erected many buildings on the surface of the dust (of the earth):

In every revolution round the compass of time (the seven climes),
Founded many wealthy cities:

From Hindústán to the confines of Rúm,
Raised a city in every land and clime.

45

Gave adornment even to Samarkand;
—Not one Samarkand, but to many (a city) like it:

Founded a city like the city Hirí (Hirát);
Like to which another seldom makes a city.

The door and wall that Darband first obtained,
It obtained, by the wisdom of that wise one (Sikandar).

41

They say that Sikandar was of the faith of Ibráhím (the prophet), and consequently mu,mín (orthodox); and that Adam was the first Muslim.

44

“Marz” signifies—zamín-i-ránda va ábád.

“Búm” signifies—zamín-i-ná ránda va kharab.

46

The “Journal” of the Asiatic Society of Bengal, 1834, vol. iii. p. 9, says:—Luhrasp began and Sikandar completed the building of Hirát.

47

“Darband” (dar signifying door, and band, fortress) has several names—

darband


the barrier.

bábu-l-abwáb


the gate of gates.

sadd-i-iskandar


the barrier of Sikandar.

sadd-i-ga,júj va ma,júj


the barrier of Gog and Magog.

Darband (ancient Albania), the capital of Daghistan, was a fortress on the western shore of the Caspian Sea, at the foot of the Caucasus, near Shirván. Some remains of the thick and extensive wall of Gog and Magog, running in a western direction over high and almost inac­cessible mountains, built by Sikandar Zu-l-Ḳarnain (to check the incursions of Hyperborean savages) are still to be seen.

Many believe that Sikandar (Alexander the Great) is the prophet Sikandar Zu-l-Ḳarnain the greater, mentioned in Sale's Ḳurán, chap. xviii.; and that he built the rampart which confines Ya,júj (Gog) and Ma,júj (Magog). These evil demons, according to the Persians, dwell in Mount Káf, the centre of the world; and their progeny, who are of all sizes and shapes, used to plunder and lay waste the neighbouring countries, till the inhabitants complained to Sikandar, who built his wall to confine them. They scratch it almost through with their claws every day and go home, expecting that they will easily destroy in the morning the little that is left; but in the morning they find the wall rebuilt.

The reason of their failure is their never saying—“Inshalla” (God willing), and they will never destroy this wall till one of their children is named Inshalla, when, on retiring, they will call the boy:—“Come along, Inshalla; we shall finish to-morrow.”

By the accidental use of this expression they will succeed in destroy­ing it, and their consequent ravages will be a sign of the dissolution of the Universe. See Malcolm's “History of Persia,” vol. i. p. 62; and the “Asiatic Journal,” vol. x., January-April, 1833.

In the word Samarḳand, samar is a king's name, and ḳand (in the language of the region this side of the Oxus) signifies—a city.

“Ba shar” signifies—ba muḳtaẓạ.

Pass beyond Bulghár, which is of his work;
Its true site is his Bunghár (chattel-place).

Verily, the barrier of (the tribe of) Ya,juj became lofty by him:
—Who thus established a barrier on the mountain?

48

When Sikandar, in search of the water of life, came to the “Dark­ness” (canto lxix), he made in its vicinity a dwelling place (bungáh), or store-place for his chattels, in Bunghár (a place of many caves); and when he came thence and marched into the “Darkness,”—a crowd of people from the neighbouring districts and the men of his army who were wearied of marching assembled and established a great city. The true site of that Bulghár is Bunghár.

“Bunágáh” signifies—bungáh.

In the Rashídí the meaning of Bulghar (Bunghár) is—bisiyar ghár (for bul signifies—bisiyár). The Ḳámus says:—The word is properly Bulghar, but that the people call it Bulghár, which is pure Arabic.

The second line may be rendered:—

Its true foundation is its cave's foundation.

See canto lxviii. couplet 45; lxi. 10.

49

Near the Caspian, between two mountains, for a length of one hun­dred farsangs, Sikandar built a wall of brick, iron, tin and lead,—that the two tribes, Ya,júj (Gog) and Ma,júj (Magog), the offspring of Yafar, the son of Nuh (on him be peace!), might not intrude. Sale's Ḳurán, chap. xviii.

See couplets 47 and 59; the second book of this work (the Sikandar-Náma,e bahrí); and the Sháh-Náma, by Firdausí.

50

Besides this, he also established many foundations (cities);
But one cannot mention about him more than this.

When to that pure body (Sikandar of pure religion) the purpose came,
That he should apportion the form of the dust (of the world).

He drew out a cross-line (wandered far and wide) in the world,
Before that the cross-bearer (the Christian) appeared.

With that celestial line of four angles (for earth-measur­ing),
He set up the computation of geometry:

Upreared a great tent of four bounds (corners),
That beat five drums against (exulted over) the ninth heaven.

55

Its one peg in the northern pole,
Its other peg in the southern amplitude.

He drew the tent-rope from this side to the east;
From it another tent-rope reached to the west.

50

In the plain of Khafcháḳ, between two mountains, Sikandar set up another barrier against robbers.

52

“Kha-i-șalíbí” signifies—kha-i-alasí, or kha-i-chahár gosha, the cutting of an equatorial with an axial line—the former from east to west, the latter from north to south; or an instrument for measuring the earth.

53

Sikandar, a world-wanderer, described a cross on the earth—that is, he travelled east, west, north, and south, and discovered the dimensions of the earth.

“Salíbí” here signifies—a cross-bearer, wearing a cross of silver, copper, or wood, attached to his girdle. Many Christians have the cross embroidered on pieces of satin which they wear.

Within this workshop (of the world) as regards (measuring) this length and breadth (of the world);
To whom other (than he) was such power?

When he began the design of world-wandering
For applying the (measuring) line, he prepared lines

Of farsang, and of mile, and of halting-place,—
Of the earth, to the extent of one span, he left not.

60

He had surveyors, measure-taking;
A hundred scribes appointed to that work (of earth-measuring).

The measuring-line fixed, the dimension became evident;
The limits of the stage became conspicuous.

On dry-land, wherever he pitched his tent,
From stage to stage he measured the way.

POSER

Sometimes there are some people who like to do the things that they dont want to do.