Sikandar Zulqarnain (سکندر ذوالقرنین) | by Ghulam Rabbani | PDF eBook Free

The story of Dhul-Qarnayn (in Arabic ذو القرنين, literally "The Two-Horned One", also transliterated as Zul-Qarnain or Zulqarnain), mentioned in the Quran, may be a reference to Alexander III of Macedon (356–323 BC), popularly known as Alexander the Great. Dhul-Qarnayn was a well-known figure in the lore of the ancient dwellers of the Arabian Peninsula. The majority of traditional and modern scholars have generally endorsed the identification of Dhul-Qarnayn with Alexander the Great, but some early Muslim scholars saw it as a reference to a pre-Islamic monarch from Persia or south Arabia. It has also been a matter of theological controversy amongst Muslim scholars since early times. In more recent times, some Muslim scholars have suggested other alternatives, for example that Dhul-Qarnayn may be Cyrus the Great instead of Alexander the Great. There have been many different cultural depictions of Alexander the Great since antiquity. Similarities between the Quran and the Alexander romance were also identified in recent research based on the translation of certain medieval Syriac manuscripts.

There have been many different cultural depictions of Alexander the Great since antiquity, including references in the Hebrew Bible in 1 Maccabees and the Book of Daniel. Alexander the Great was an immensely popular figure in the classical and post-classical cultures of the Mediterranean and Middle East. Almost immediately after his death in 323 BC a body of legend began to accumulate about his exploits and life which, over the centuries, became increasingly fantastic as well as allegorical. Collectively this tradition is called the Alexander romance and some recensions feature such vivid episodes as Alexander ascending through the air to Paradise, journeying to the bottom of the sea in a glass bubble, and journeying through the Land of Darkness in search of the Water of Life (Fountain of Youth). The earliest Greek manuscripts of the Alexander romance, as they have survived, indicate that it was composed at Alexandria in the 3rd century. The original text was lost but was the source of some eighty different versions written in twenty-four different languages. As the Alexander romance persisted in popularity over the centuries, it was assumed by various neighboring people. Of particular significance was its incorporation into Jewish and later Christian legendary traditions. In the Jewish tradition Alexander was initially a figure of satire, representing the vain or covetous ruler who is ignorant of larger spiritual truths. Yet their belief in a just, all-powerful God forced Jewish interpreters of the Alexander tradition to come to terms with Alexander's undeniable temporal success. Why would a just, all-powerful God show such favor to an unrighteous ruler? This theological need, plus acculturation to Hellenism, led to a more positive Jewish interpretation of the Alexander legacy. In its most neutral form this was typified by having Alexander show deference to either the Jewish people or the symbols of their faith. In having the great conqueror thus acknowledge the essential truth of the Jews' religious, intellectual, or ethical traditions, the prestige of Alexander was harnessed to the cause of Jewish ethnocentrism. Eventually Jewish writers would almost completely co-opt Alexander, depicting him as a righteous gentile or even a believing monotheist.

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. 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. It was not until the Renaissance (1300–1600 AD) that the true history of Alexander III was rediscovered:

Since the death of Alexander the Great in 323 BC there has been no age in history, whether in the West or in the East, in which his name and exploits have not been familiar. And yet not only have all contemporary records been lost but even the work based on those records though written some four and a half centuries after his death, the Anabasis of Arrian, was totally unknown to the writers of the Middle Ages and became available to Western scholarship only with the Revival of Learning [the Renaissance]. The perpetuation of Alexander's fame through so many ages and amongst so many peoples is due in the main to the innumerable recensions and transmogrifications of a work known as the Alexander Romance or Pseudo-Callisthenes. 
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