T.C. SÜLEYMAN DEMİREL ÜNİVERSİTESİ SOSYAL BİLİMLERİ ENSTİTÜSÜ BATI DİLLERİ VE EDEBİYATİ ANABİLİM DALİ

Yüzüklerin Efendisi’nde Kuranı Kerime Gönderge Yapan Semboller

Hiba Hasan Mahmood

1330224073

YÜKSEK LİSANS TEZİ

DANIŞMAN

Doç. Dr. Ömer ŞEKERCİ

ISPARTA 2016

T.R. SULEYMAN DEMİREL UNIVERSITY INSTITUTE OF SOCIAL SCIENCES DEPARTMENT OF WESTERN LANGUAGES AND LITERATURE DEPARTMENT OF ENGLISH LANGUAGE AND LITERATURE

THE SYMBOLS IN THE LORD OF THE RINGS REFERRING TO THE HOLY

Hiba Hasan Mahmood

1330224073

MASTER'S THESIS

SUPERVISOR

Assoc. Prof. Dr. Ömer ŞEKERCİ

ISPARTA 2016

ACKNOWLEDGMENT I would like to express my deep gratitude to my master thesis advisor, Assoc. Prof. Dr. Ömer ŞEKERCİ. I have learned many things from him since I enrolled to this programme. He spent much time on instructing me how to write a paper, how to search literature and how to collect data. My special thanks go to Prof. Dr. Hüseynağa RZAYEV and Assist.Dr. Mustafa CANER for his suggestions on this thesis. They are all hard-working professors and I believe their academic achievements will continue to increase. Special thanks go to Assoc. Prof. Dr. Batoura MAMEDOVA and to the Department of Western Languages and Literature teaching staff. I also thank to my friends: Nabaa, and Assoc. Prof. Dr. Bilge HURMUZLU. In particular, I am grateful to the Research Assistant Maarib Al-Baidhani for his contribution to the arrangement of my thesis. And my special thanks go to Soud, Maarib and Nabaa. Last but not the least important, I owe more than thanks to my family members including my mother and my father who passed away years ago but his memory is still with me. Thanks to my brothers and sister for supporting me spiritually throughout writing this thesis and my life in general. Very warm thanks go to my husband Ercan who always encouraged me and showed me great patience from the very beginning to the end of the study. Thanks to my son Mohammed for his patience. Thanks to all my friends who have supported me.

III

THE SYMBOLS IN THE LORD OF THE RINGS REFERRING TO THE HOLY QURAN

ABSTRACT This study deals with the symbols used in Tolkien’s The Lord of the Rings referring to the Holy Quran. Tolkien’s religious background plays a significant role to use such symbols in his work mentioned in the Holy Quran. The creatures and characters used in The Lord of the Rings are representative of the ones mentioned in the Holy Quran. The concept and philosophy of heaven and , good and evil, even darkness and light mentioned in Tolkien’s work resemble the concept of heaven and hell in the Holy Quran. Two towers used by Tolkien refer to heaven and hell, good and evil. The speaking trees or Ents used by Tolkien to help the good ones refers to the Quran in which it mentions that at doomsday the tress will speak and inform believers that there is Jew hiding behind it. It is Muhammad’s prophecy. Mithril and David’s Armour, Biblos Mithril (which was a precious metal, very lightweight but capable of extreme strength in alloys) refers to David’s making armour as Allah taught him how to do it. Jinn or Elves are mentioned in the Holy Quran. There is a surah called Al Jinn. In this surah the Almighty Allah describes Jinn as a kingdom with its own king and soldiers. The same portrait is drawn by Tolkien to describe Elves. Keywords: The Lord of the Rings, Holy Quran, Tolkien, Heaven and Hell, Ring, Temptation

IV

YÜZÜKLERİN EFENDİSİ’NDE KUTSAL KİTAP KURANI KERİME GÖNDERGE YAPAN SEMBOLLER ÖZET Bu çalışma, Tolkien’nin “Yüzüklerin Efendisi” adlı eserinde Kutsal Kitap Kuran’a gönderge yaptığı sembolleri ele almaktadır. Tolkien’nin dini geçmişi bu tür önemli sembolleri eserinde kullanmasında etkin bir rol oynamaktadır. “Yüzüklerin Efendisi” adlı eserde kullanılan yaratıklar ve karakterler aynen Kutsal Kitap Kuranı Kerim’deki sembollere doğrudan veya dolaylı gönderge yapmaktadır. Cennet- Cehennem, İyilik-kötülük, karanlık-aydınlık gibi konseptler “Yüzüklerin Efendisi” ve Kuranı Kerimde bahsedildiği şekliyle irdelenmiştir. Tolkien’nin eserinde kullandığı iki kulenin iyilik ve kötülüğü nasıl temsil ettiği Kuran’daki ayetler ışığı altında incelenmiştir. Eserde bahsi geçen konuşan ağaçlar, cinler vb birçok konu ele alınmıştır. Hz. Davut’un metal işleyişi, Frodo’nun arkadaşı Sam’le yapmış olduğu yolculuk kuran ışığı altında ele alınmıştır. Tolkien’nin Elves’leri ele alışı Kuranı Kerimde cin suresi ile olan benzerlikleri de ortaya konulmuştur. Anahtar Kelimeler: Yüzüklerin Efendisi, Kutsal Kuran, Tolkien, Cennet ve Cehennem, Yüzük, Günaha girme

V

CONTENTS YEMİN METNİ……………………………………………………………………....I DECLARATİON...... II ACKNOWLEDGMENT...... III ABSTRACT ……………………………………………………………..……….… VI ÖZET…………………………………………………………………….…….……. V

CHAPTER 1 1.1. Introduction...... 1 1.2. The Aim of the Study...... 1 1.3. The Significance of the Study...... 2 1.4. Methodology of the Study…………………………………...…………………...3 1.5. Limitation of the Study…………………………………………………………...3 1.6. The Background of Study...... 3 1.7. Religious Background behind The Lord of the Rings...... 7

CHAPTER 2 2.1. The Concept of Heaven and Hell in The Lord of the Rings and the Holy Quran.11 2.2. Creatures Helping the Men………………………………………………………14 2.3. ……………………………………………………………………………15 2.3. A. The of Soor (The Trumpet): Hz. Israfel (A.S)……………………… 16 2.3. B. The Angel of Death: Hz. (A.S) ...... 16 2.3. C.The Angels of Kiraman Katibin ...... 17 2.3. D.The Angels of Muqarrabun ...... 17 2.3. E. Munkar - Nakir Angels ...... 17 2.4. Wate……………………………………………………………………………..17 2.5. Speaking Tree…………………………………………………………………...19 2.6. The Elephant in the Battle………………………………………………………21 2.7. Language and People……………………………………………………………23 2.8. The Elves ………………………………………………………………………..24 2.9. Characters as Human Beings……………………………………………………24 2.10. Ainur (Angels) ……………………………………………………………….25 2.11. The Concept of Leadership……………………………………………………25 2.12. The Return of the King ……………………………………………………….26 2.13. The Appearance or Return of the ……………………………………...28 2.14. The Descent of 'Eesaa ibn Maryam…………………………………………...29 2.15. Har _magdon (Armageddon) Battle…………………………………………..29 2.16. Magic and Supernatural………………………………………………………30 2.17. The Chronical Struggle between Good and Evil……………………………..32 2.18. Mithril and David’s Armour………………………………………………….35 2.19. The Findings………………………………………………………………….36 CONCLUSION……………………………………………………………………..37 BIBLIOGRAPHY...... …...39 APPENDIX…………………………………………………………..……………..41 ÖZ GEÇMIŞ………………………………………………………………..……....49 CURRICULUM VITAE…………………………………….………………..…….50

CHAPTER I

1.1. Introduction This study aims to analyze and depict the symbols, events, characters, and objects represented in The Lord of the Rings (1937) and that those found in the Holy QuranIn this study we have used as main source the letters that Tolkien sent to his friends and readers the letters he got from his friends. What made us to study this is that no study has been done on it before so this study is first of its kind. It is clear that Tolkien’s works embody religious elements and symbols because of Tolkien’s religious background. This thesis is made up of two chapters. The first chapter deals with how Tolkien presents the concept of Heaven and Hell in his work and how Allah (Almighty) describes these two concepts in the Holy Quran. It focuses on each angel, God’s soldiers and how they obey the commands and rules and fulfill their duties. In the second chapter we try to exhibit the similarities and the language used by the characters in The Lord of the Ring and its film version with a particular reference to the Holy Quran. The symbols used in the novel and its film version and in the Holy Quran have been compared. What our prophet, Mohammed, said and depicted about doomsday and those events given in The Lord of the Rings are our major focus. The symbols used in Lord of the Rings and the Holy Quran are illustrated by quotes from the Holy Quran and Tolkien’s work. The major sources we have used in our study are as following: Lord of the Rings, The Holy Quran, and J.R.R Tolkien Letters. Some of the verses from the Holy Quran and the Hadiths have been translated by the author as the author’s mother tongue is Arabic.

1.2. The Aim of the Study This study aims at revealing what J.R.R. Tolkien meant in his work by using those symbols attributable to religion and the similarities of those symbols in the Holy Quran. It deals with the letters of J. R. Tolkien which were collected by Humphrey As Tolkien explains it as following “The Lord of the Rings is of course a fundamentally religious and Catholic work; un consciously at first, but consciously in the revision. That’s why I have no put in, or have cut out, practically all references to any think

1 like religion, to cults or practices, in the imaginary world. For the religious element is absorbed into the story and the symbolism”.1 In The Lord of the Rings we can note that Tolkien does not mention directly about a specific religion, church, God and Christ because these concepts are regarded as symbols. Humphrey Carpenter puts it as “Tolkien wrote lovingly of the characters he created speaking on them as though they were real historical figures whose chronicles he dug up from some ancient tome”.2 Tolkien believes that the whole story with its character revolves around already existing ones, so referring to God's creatures are symbolic. Stan Williams states “To Tolkien, myths are true because they are part of our God created imagination and because they bring us “such joy (that) has the very taste of primary truth to Tolkien the story of Jesus Christ is true myth”.3 It proves that his work is not a piece of pure fictional writing, on the other hand, it seems that Tolkien might have been inspired many religious symbols and signs. We try to depict to what extent it has used the symbols and signs used in our faith, , as well.

1.3. The Significance of the Study This study will be a significant endeavour in encouraging the further researchers to further it as it is first of its kind in Turkey as well as in Iraq. It is a fact that The Lord of the Rings earned an undisputable fame in the world. It attracted many researchers’ interest to it so lots of thesis have been done on it. Some studies on it have revealed its religious themes and its connection to the Catholicism and Christianity, but there is no study on it and its connection to the similar symbols and signs mentioned in the Holy Quran. The reason behind the selection of the study is that The Lord of the Rings uses lots of symbols mentioned in the Holy Quran. In these respects, the study contributes a lot to the understanding of our Holy Quran and from what source Tolkien was inspired. In The Lord of the Rings, Tolkien's great kingdom with its creatures and languages and journeys, with Gods kingdom and Islamic references have been depicted. According to the Holy Quran, the doomsday and some certain events

1 Robert Eagleston, Reading The Lord of the Rings New Writing on Tolkien Classic, Bloomsbury Academic, 2006. p. 65. 2 “The Lord of the Rings”, (http:\\www.polygon.com). 3 Stan Williams, “The Lord of the Rings”, (http:\\ www.catholiceducation.org). 2 expected to happen are clearly defined and given. Moreover, the prophet Muhammed’s Islamic journey from the beginning to the end are explicitly told. This study tries to reflect the Holy Quran’s symbols as its drowned in Tolkien's portrait.

1.4. Methodology of the Study In this thesis we have used textual analysis. It is a qualitative study. The characters, events, titles, places and creatures used in The Lord of the Rings are compared with those mentioned in the Holy Quran with a particular reference to the AL hadith and Al-Sunnah. It is based on textual analysis.

1.5. Limitation of the Study The driving force leading us to take this subject as a research topic is that although there have been many studies on this topic, none of those studies are related with the Holy Quran. While surveying related literature on our topic we have come cross the scarcity of the sources, those available ones are not related to our topic. We have used published books and periodicals and consulted to some internet sources. Tolkien’s The Lord of the Rings, Holy Quran, Al hadith, Al Sunnah, and Muslim Imams’ teachings and sayings as well as quotes from the Bible have been our major sources concerning the nature of our study. In advance, we should state that there are not sufficient sources on this topic and the symbols used The Lord of the Rings referring to the Holy Quran. Books, articles published in periodicals, interviews and Tolkien’s letters have been examined to further our study. It is known that some authors use symbols, characters like Jesus Christ and events like doomsday in their works without any direct reference. In this light Tolkien was not an exception.

1.6. The Background of Study Our study has tried to dig out what lies behind The Lord of the Rings by posing and answering such questions: (1) Does The Lord of the Rings touch any ideals and religious themes? (2) To what extent are those symbols used in the The Lord of the Rings related to those symbols used in the Holy Quran? (3) Do the devices used by Tolkien represent any Christianity?

3

4) The symbols on doomsday mentioned in the Holy Quran, to what degree are they implicitly or explicitly used in The Lord of the Rings? (5) Is there prophet type hero in the story? It is known that many authors use religious symbols, elements and themes in their works. Almost all religions aim to teach man what is good and evil under the guidance of the Almighty. It teaches us that without God’s guidance we ae to lose our direction in life. Moreover, the holy books warn us about the doomsday and its destructive force. Such themes and motifs are used as literary devices in literary works. It seems that Tolkien uses many literary devices to attract the attention of the readers. Those devices and elements are similar to ones used in the Bible so many critics claim that Tolkien is as a Christian writer. According to the Bible those claim that they are Christian or representing Jesus Christ in fact they are not religious at all. In the Bible Jesus puts it as: “not everyone who says to me, 'Lord, Lord 'will enter the kingdom of heaven, but the one who does the will of my father who is in heaven”.4 Therefore, it is wise to have a closer look at Tolkien’s works and especially his letters. In his letters Tolkien talks about magic, Santa Clause and Norse mythology. What we infer from it is that he believed in myths. According to Errigo and Simpson, Tolkien reveals his faith as following: “Actually I am a Christian, and indeed a Roman Catholic”5. Tolkien's Authorized Biography states the family remained devout Catholics throughout their lives. So as too many Arab Historians, there have been old saints and monks who believed in Islam and how Bible mentioned about prophet Muhammed. But according to the Surah’s, the existence of the prophet, Muhammed, has not been accepted by the Christian clergy even those parts in the Bible mentioning about Muhammed were deleted or omitted. Even the Bible was rewritten to omit those parts on the holy Quran. To the rewritten Bible, “Beware of false prophets, who come to you in sheep's clothing but inwardly are ravenous wolves”.6

4 Bible, Matthew 7:21, (http://biblehub.com). 5 Angie Errigo, & Poul Simpson. The Rough Guide to The Lord of the Rings, Haymarket Customer Publishing, 2003, p. 227. 6 “Bible, Matthew “ 7:15, (http://biblehub.com). 4

What we infer from that quote is that the saints and monks were aware of Islam but they purposely avoided accepting it. Smith explains it as: A true Jew would have immediately recognized the teaching of Jesus as reaffirmation of what Moses had taught. But to many a pagan, it must have seemed new and strange and perhaps a little complicated. Most of the pagans still believed in a multitude of gods who, it was thought, mixed freely with human beings, mated with them, and took part in every sphere of human life. To the common people of Greece, any description of Jesus must have seemed like a description of one of their gods, and they were probably quite ready to accept Jesus in this capacity. There was always room for one more god. However, the actual teaching of Jesus negated all their gods, since it affirmed the Divine Unity.7 It is a fact that Christians and Catholics fathers were always in fight and disagreement about the truth of the Holy Quran. They knew that the Holy Quran was giving them the most truthful account of Moses and Jesus as prophets. Both Moses and Jesus Christ mentioned about a prophet called Ahmed to be sent by God after themselves. It clearly shows us that the Christian clergy were aware of the coming of the prophet Muhammad. A Bahira monk Apostle foresaw the signs of the coming prophet. According to this account, it is put: Bahira’s story with the prophet started when Abu Talib decided that Mohammed should travel with him to Syria the caravan slowly made its way across the desert until, after many days; it reached the edge of the city of Basra. He monk seated alone in his cell, looked up from his books, and out across the desert. Through the shimmering heat, he saw a caravan approaching. Above it hovered a solitary cloud. It seemed that the cloud was shielding someone from the sun. Bahira watched as caravan drew nearer and stopped beneath a grove of trees. As soon as everyone was in the shade the cloud disappeared Bahira went to greet the merchants, who he had met before. “it's good to see you again, “they told him “but why you never invite us into your cell?” at once, Bahira asked them to join him for a meal. He knew that was someone very important with them –for what else could the cloud mean? He them questions about themselves, but he could not get the answer he wanted at last he said: “is all of your group here? “no “replied Abu Talib. “my nephew is minding the camels. He's very young, so we didn’t bring him.” “let me talk to him” said Bahira.

7 Abdullah Smith, “What Christian Clergy Knows about Islam”, Web. 16 Dec. 2015. (http://www.answering-christianity.com). 5

Bahira questioned the child closely, learning all he could about who he was, what he believed, and what he thought. He became sure that Mohammed the prophet he was waiting for. He tried one last test. In this he asked the child to swear by idol-gods of Makkah, Let, and Ozza. Muhammed refused. Bahira spoke at once to Abo Talib: “this child is destined for greatness. “he said. “take him back to your country and look after him well8.

Figure 1. (Bahira the Monk) All these accounts give us some clues about Tolkien’s religious background and his associations with the church. It can be inferred that Tolkien must have been greatly influenced by the stories told in Bible and the Holy Quran and symbols used in those two holy books. What we see in The Lord of the Rings is that the characters resemble those characters depicted in the Holy Quran and Bible. Gandarur in his work, God Created the Universe with the Purpose to Serve Humankind, reveals how George Bernard Shaw had an interest in Islam “I have prophesied about the faith of Muhammed that it would be acceptable to the Europe of tomorrow as it is beginning to be acceptable to the Europe of today'. If any religion had the chance of ruling over England, nay Europe within the next hundred years, it could be Islam.” It shows us not only Shaw but also Tolkien might have had an interest in Islam. It can be inferred from Tolkien’s works that he believed his characters had existed long before he had them in his mind, he simply recorded them. In his letter

8 "Bahira the Monk", ( http://www.amaana.org). 6

Tolkien once claimed that “God gave him the story and true author of the Silmarillion and The Lord of the Rings was God”9.

1.7. Religious Background behind The Lord of the Rings John Ronald Reuel Tolkien (1892-1973) was a leading writer and scholar of the English language. He specialized in Old and Middle English. He was a Professor of Anglo-Saxon (Old English) at the University of Oxford. He wrote a lot of stories, including most famously The Hobbit (1937) and The Lord of the Rings (1954-1955). The setting of those works are in a pre-historic era in an invented version of our world which he called by the Middle English name of Middle-earth10. It was peopled by Men and Women, Elves, Dwarves, Trolls, Orcs (Goblins) and Hobbits. Tolkien was admired by literary readers worldwide. Tolkien was born on January 3, 1892 in Bloemfontein in South Africa to English parents. At the age of three was brought back to England by his mother, Hilary. His father died in South Africa. His family stayed in England. Tolkien’s family had a life of poverty and they moved to Moseley a suburb of Birmingham. When he was twelve, his mother passed away. He and his brothers were put at the care of a Catholic priest. They lived with their aunts and in boarding houses11. Tolkien went to King Edward’s School in Birmingham between 1910 and 1911. He studied classical and modern languages. Then, he attended Exeter College, Oxford where he studied Classics, Old English, Germanic languages, Welsh and the Finnish. He had a great interest and aptitude for philology12. Tolkien’s love of nature evolved from his fond memories of his mother and reveals itself beautifully through the peaceful relationship between the hobbits and the Ents, and this knowledge helps nature play a more pivotal part in the readers’ minds while reading the novels.

Tolkien’s mother left her two sons to her priest, Father Morgan, and Tolkien and Father Morgan developed a strong relationship over the years. Father Morgan was the only father that Tolkien could remember, and his respect for him is similar to

9 Angie Errigo, & Poul Simpson. The Rough Guide to The Lord of the Rings, Haymarket Customer Publishing, 2003, p. 230. 10 “Tolkien”. Microsoft Encarta Encyclopedia 98. 11 Ibid., 12 Ibid., 7 what a son has for a father. So his upbringing by a priest played a significant role in his future life and writing career.13 Tolkien completed his degree at Oxford in 1915 after the First World War had erupted in Europe. He was enlisted in the army. He was sent to the Western Front and fought there. Almost all his close friends fell victim to the vicious war. He spent the rest his career at Oxford and retired in 1959. Even though he did not publish many works compared to other writers, his lecture ‘Beowulf, the Monsters and the Critics’ was one his most influential works. It is known that Tolkien became a devout Catholic at Oxford. He discussed hotly with Lewis who was an agnostic at that time about religion and the role of mythology. Lewis dismissed myths and fairy tales whereas Tolkien believed that they had moral and spiritual values14. Tolkien put it as: “The imagined beings have their inside on the outside; they are visible souls. And Man as a whole, Man pitted against the Universe, have we seen him at all till we see that he is like a hero in a fairy tale?”15 The Lord of the Rings compels us to find out what was the driving force for Tolkien to write such a masterpiece. The main reasons behind it and inspirations which led Tolkien to write such a story may be found in the themes such as friendship, self-sacrifice, and redemption which can be found in almost all religions. The Lord of the Rings appeared in 1954-1955 in three parts: The Fellowship of the Ring, The Two Towers, and The Return of the King. While the book was eagerly received by the reading public, critical reviews were everything but neutral. Some critics, such as Philip Toynbee, “deplored its fantasy setting, archaic language, and utter earnestness. Others, notably W. H. Auden and C. S. Lewis, lauded it for its straightforward narrative, imagination, and Tolkien's palpable love of language”16. The Lord of the Rings is a singular, contradictory work. Written in an almost archaic form, packed with strange words and obsure historical details, and lacking the modern emphasis on the “inner life,” it is unabashedly antimodern. But at the same time its melancholy environmentalism and fully realized alternative world are very modern. It has often been read, among as other things, as an allegory of World War II

13 Ibidi., 14 Ibid., 15 “Tolkien”. (www.tolkienlibrary.com) 16 Ibid.,. 8 or the Cold War, but Tolkien himself denied any such interpretation, maintaining it was simply a story to be taken on its own terms. Its appeal to readers and critics does not lie in its literary weirdness or straightforward action but in its perfectly realized world and themes of loss, self- sacrifice and friendship. It has a lasting legacy in the hundreds of virtual worlds which were subject of many books and films since its appearance. What Tolkien is trying to show us is the deception of the Ring. As human being, we are all prone to committing sin. Too many critics are the opinion that The Lord of the Rings has religious elements as Tolkien’s religious background. According to Pearce, even Tolkien explicitly stated it as following “Tolkien stated emphatically that The Lord of the Rings was of course, a fundamentally religious and catholic work”.17 Faith can be stated as the spiritual element of any religion, according to Islam we can clearly depend on the definition of Maqayis al lugha (measurement of the language) “the root letters -m-n have two closely related root meanings: the firsts faithfulness (amana) that is the opposite of treachery, meaning the hearts assurance; and other is belief. The two meanings are close.AL-Khalil says thatal- amana (security) comes from Amn (safety), and that aman means to give safety, whilst amana means the opposite of treachery”.18 Tolkien depicts Frodo as a great spiritual responsible character full of faith. Frodo has to be faithful (amana) to take the journey to destroy the Ring, and to bring faith (aman) to the Shire again. Tolkien's religious conscious leads to act in that way as Pearce in his Catholic Literary Giants: Afield Guide to the Catholic Literary Landscape puts it “the works author, J.R.R. Tolkien was a lifelong devoted Catholic heart in to the writing of the myth that is now captivating a new generation”.19 According to Hebrews 11:1, the definition of faith is clearly given as “Now faith is the assurance of things hoped for, the conviction of things not seen”. Simply put, the biblical definition of faith is “trusting in something you cannot explicitly

17 Joseph Pearce, Catholic Literary Giants: Afield Guide to the Catholic Literary Landscape, Iguatus Press, 2005, p. 327. 18 Habib Ali Al-Jifri, The Concept of Faith in Islam,The Hashemite Kingdom of Jordan National Library, 2012, p. 11. 19 Joseph, Pearce, CatholicLiterary Giants: Afield Guide to the Catholic Literary Landscape, Iguatus Press, 2005, p. 311. 9 prove”.20 This definition of faith contains two aspects: “intellectual assent and trust. Intellectual assent is believing something to be true. Trust is actually relying on the fact that the something is true. A chair is often used to help illustrate this. Intellectual assent is recognizing that a chair is a chair and agreeing that it is designed to support a person who sits on it. Trust is actually sitting in the chair”.21 It is a fact that almost all religions call for the same thing for one God, the unity of God, the unity of religion, the unity of humankind, as Bahai referred as saying in Lebran “they believe in reality, there is only one religion, the religion of God. This one religion is continually evolving and, each particular religious system represents a stage in the evolution of the whole”.22 What we could infer is the unity of one God reflected throughout the one Ring. The one ring is to rule them all.

One Ruler, One God lead them to the devotion, again Bahai says: “all of the religious systems established by them are part of single drive plan directed by God. In reality, there is only one religion of God. This one religion is continually evolving and each particular religious system represents a stage in the evolution of the whole”.23 Tolkien’s mythology portraits his beliefs and dreams in his work. In the Holy Quran Allah proclaims: “when we have died and become dust and bones, are we indeed to be resurrected?”24 After we die and become dust and bone are we to be resurrected? Tolkien answer it in The Fellowship of the Rings as “I am Gundalf the white, who has returned from death”.25 All in all, The Lord of the Rings exhibits the unity of God through its characters.

20 “Hebrew Bible”, (http://www.hebrew. org) 21 Ibid., 22 Roben, E. Lebran, searching for Spiritual Unity…can there be common ground? A Basic Internet Guide to Fouty World Religious and Spiritual Practices, Cross Books, 2012, p. 295. 23 Williams, S. Hatcher, and J. Dquglas, Martin, The Emerging Global Religion, Bahani publishing, 2002, p. 83 24 “Resurrection in Holy Quran”, (http://quran.com/37). 25 Humphrey, Carpenter, The Letters of J. R. R Tolkien, Houghton Mifflin Company, 1981, p. 201. 10

CHAPTER II

2.1. The Concept of Heaven and Hell in The Lord of the Rings and the Holy Quran It seems that we should enlarge the concept of Heaven and Hell how it is mentioned in the Holy Quran and how it is depicted in Tolkien’s work. Before we further our argument it is necessary to talk about the perception of the hell and heaven according to Islam. We know that there are differing views held by different sects of Islam or Muslim scholars but the general understanding among the Muslims is that the concept of heaven and hell almost always depict, somehow, a material image rather than a spiritual image. We will try to depict how those symbols mentioned in the Holy Quran used in The Lord of the Rings’s book and film version. The plot of the movie circles around the concept of heaven and hell and doomsday. We see lots of ugly, unimaginative and uncommon creatures depicted in the film and book. What is striking is that those uncommon creatures are also mentioned in the Holy Quran as well. Heaven is given as a large garden with beautiful trees casting eternal shadows and the flowing rivers carry mill and honey. The garden produces delicious fruit bearing all tastes. All this is at man’s command. The meat would be the meat of all birds. Female companions with amazing beauty are provided to the religious men who deserved to be in the heaven. As many as they can cope with will be their wives. The enjoyment is very sensual. A perfect life is depicted for those pious ones. Eternal bliss is the greatest award. In fact, the Holy Quran explicitly mentions about the form of existence of the life to come will be so different from all known forms of life here on earth. What we infer from that it is beyond human imagination. The following quote from the Holy Quran explains it well: “We will raise you into a form of which you have not the slightest .( َو َل َق ْدََ َع ِل ْمتُ ُمََال َّن ْشأَةََا ْْلُو َل ىََ َف َل ْو َلََتَذَ َّك ُرو َنَ) knowledge”.26 Muslims hope to spend their eternal lives in Heaven, but most of the will not be in the heaven because they have not met the requirements for it. According to the Holy Quran, disbelievers and evil-doers face another destination which Hell-Fire. The

26 Holy Quran, Surah Al- Waqiah, verse: 62 11

Holy Quran mentions about it many times and it warns us against it. The severity of this eternal punishment is emphasized. The Hell is a place in which the worst punishment for disbelievers and wrongdoers will be given. It is somehow a curse by Allah. The Holy Quran says: “Those who reject Faith, and die rejecting, - on them is Allah's curse, and the curse of angels, and of all mankind. They will abide therein: Their penalty will not be 27 )إِ َّنََا َّل ِذي َنََ َك َف ُرواَ َو َماتُواَ َو ُه ْمََ ُك َّفا رََأُو َلئِ َكََ َع َل ْي ِه ْمََ َل ْعنَةََُا َّّللََِ ”lightened, nor will they receive respite َوا ْل َم ََلئِ َك ِةَ َ َوال َّنا ِسَ َأَ ْج َم ِعي َنَ َ)161(َ َخا ِل ِدي َنَ َفِي َهاَۖ َ َلَ َيُ َخ َّف ُفَ َ َع ْن ُه ُمَ َا ْلعَذَا ُبَ َ َو َلَ َ ُه ْمَ َيُن َظ ُرو َنَ َ)162((.َََََََََََََََََََََ ََ Furthermore, in another verse the Holy Quran puts it as: “They are (men) whom Allah hath cursed: And those whom Allah Hath 28 )أُو َلئِ َكََا َّل ِذي َنََ َلعَنَ ُه ُمََا ََّّللَََُۖ َو َمنَيَ ْلعَ ِنََا ََّّللَُ َفلَنَتَ ِجدََ َلهََُ ”cursed, thou wilt find, have no one to help According to the Holy Quran Heave is the home of peace, not even an .نَ ِصي ًرا َ)52( atom of evil of any kind will exist in it: “For them will be the Home of Peace with their Lord. And He will be their protecting friend because of what they used to do” In this verse Allah, the .)۞َ َل ُه ْمَ َدَا ُرَ َال َّس ََل ِمَ َ ِعندَ َ َرب ِ ِه ْمََۖ َ َو ُه َوَ َ َو ِليُّ ُهم َ ِب َما َ َكانُوا َيَ ْع َملُو َنَ َ)127(29 Almighty, assures those who believe in Him will be in Heaven. As Yunus Surah mentions “And Allah invites to the Home of Peace and guides whom He wills to a The verses we .) َوا ََّّللَُيَ ْد ُعوَإِلَ ىََدَا ِرََال َّس ََل ِمََ َويَ ْه ِديَ َمنَيَ َشا ُءََإِ َل ىََ ِص َرا طََ ُّم ْستَ ِقي مََ)straight path.”30)25 quoted above explicitly proves that Allah Almighty will reward people who believe in Him with Heaven which is the home of peace. The rewarded ones with Heaven will live in peace and harmony with each other and with Allah Almighty. Once the winners are placed in Heaven, Allah will remove all evil from their hearts and purify them. After explaining the concept of Heaven and Hell, we should try to show how the symbol used in The Lord of the Rings resemble the ones mentioned in the Holy Quran. When we have a look at the title of Tolkien’s work and two towers used in the novel, we can easily figure it out that it is about two worlds of Heaven and Hell. Tolkien’s use of the two towers is representing Heaven and Hell.

27Holy Quran, Surah Al-Baqara, verse: 161-162. 28 Holy Quran, Surah AN-Nisa, verse: 52. 29 Holy Quran, Surah Al-Anam, verse: 127. 30 Holy Quran, Surah Yunus, verse:25 12

The major character Frodo and Sam makes a journey to destroy the ring. What we see in his journey is that Frodo, Sam and all the hobbits are just living in a small beautiful village called Shire in which they live in peace and harmony. It is like Heaven. On the other hand, Mordor Black Land and the Land of Shadow represent the image of Heaven and Hell. The Lord of the Rings is a trilogy about a journey but this big journey consists of many smaller trips and each small journey brings about a bigger one. Throughout the plot, the individuals and groups are constantly setting off for someplace, or other to pursue a goal of their own, rescue someone, or escape. The journey the characters and people take in the work are similar to our prophet Muhammed’s journey from Medina to Mecca with his close friend Abo Baker. Frodo and Sam have to make their journey in secret, no one should know it otherwise their lives will be in danger. It is the same our Prophet Muhammed and Abo Baker had to make their secretly. Sam accompanies Frodo in that journey; Abo Baker accompanies the prophet Muhammad. Both journeys carry heavy risks and dangers. At the beginning of each journey, Frodo and the prophet Muhammad are ordinary people who may not defeat the terrible and merciless opponents who will block their path. The prophet Muhammed and Abo Baker had to spend a night at cave during their journey; the entrance of the cave is webbed by a spider. It is quite interesting Tolkien uses a spider rather than any other insect in his work. Now we should pose such a simple question: Did Tolkien choose spider randomly and unconsciously? The answer to it is definitely no. When we look at 21st journey to Yathrib, it is obvious that the story is an old story about which Tolkien mentioned to his friends as: “Middle-earth is a modernization of an old word for the inhabited world of Men”.31 In one his letters sent to a fan named Rhona Beare Tolkien poses a series of questions about languages, history and cultures of the Middle-earth. Tolkien furthers his talk about Middle-earth as: Middle-earth is our own world, and the tales told in The Lord of the Rings are in some sense connected to our own history. Now Tolkien acknowledges in this letter that the geology of Middle-earth doesn’t match in details with the geology of our world. As he tells Miss Beare, he considered trying to make these details fit with greater verisimilitude. Before he thought of attempting this, however, the story had

31 Humphrey Carpenter, The Letters of J.R.R. Tolkien, Harper Collins Publishers, 2000, p. 283. 13 already progressed too far. It would have taken too much time and too much work to rewrite his story in order to make Middle-earth more closely tied physically to our world32.

2.2. Creatures Helping the Men We can view human beings from two different angles. The first view would be to explore human beings as a whole in general terms; or else we can deal with the matter by looking at them as individuals. The Holy Quran presents both aspects. The Holy Quran sometimes mentions human beings in general terms. But at times, it deals with the matter on an individual basis. For instance, the representation of the Pharaoh as a bad person but it talks about good people like the wife of Pharaoh and the prophets so on. According to the Holy Quran, a human being can be the best and the most perfect creature. We recognize and identify these beings according to given norms. If we compare man to any form of matter or living things such as plants and animals and so on, we will immediately draw an important conclusion that human beings are better, more intelligent and perfect. If man can cultivate a field and make use of the produce for his own and others’ benefit, capture animals, make use of them and extract natural resources for upgrading his life and that of the society, naturally, we definitely come to this result that man is a higher being. For instance an elephant is much bigger than a human, but man trains it and controls it to do some work for him33. What we could infer is thanks to his talents, physical abilities, mental powers, and the indomitable spirit that Almighty Allah has bestowed upon man, his life has adjusted according to the needs of his time and place. We know that many animal species have already become extinct due to the environmental changes but human beings have shown their capability to survive by modifying themselves to the environment to fit their basic needs. Consequently, we can claim that man is more perfect than animals. Would it be wrong to conclude that man is the best creature? Since the Gracious Allah has honoured man with the highest position on the earth and has bestowed upon him the highest respect, the Creator provided man with

32 Ibid. P. 284. 33 “Man’s Status in Islam”. (www.al-islam.org) 14 the means to excel many but not all of His other creatures. It is possible that man can rise to the rank of supremacy if he makes use of his God-given possibilities. Man can progress on the ladders to supremacy according to his possibilities. As the man has been given the honor to be “above all creatures” by Islam, therefore we can see that certain creatures help the men to complete their mission of finishing the devil. The Holy Quran mentions: ) َل َق ْدََ َخ َل ْقنَاَا ْ ِْلن َسا َنََفِيَأَ ْح َس ِنََ We have certainly created man in the best of stature;”34“ And to complete this mission Allah the Almighty ordered his soldiers do his .تَ ْق ِوي مَ)4(( wishes, his soldiers are one of His signs, He created everything in this world for a purpose: “It is He who sent down tranquillity into the hearts of the believers that they would increase in faith along with their [present] faith. And to Allah belong the soldiers of the heavens and the earth, and ever is Allah Knowing and Wise”.35 ) ُه َوََا َّل ِذيَأَن َز َلََال َّس ِكينَةََفِيَقُلُو ِبََا ْل ُم ْؤ ِم ِني َنََ ِليَ ْزدَادُواَإِي َما ًناَ َّم َعََإِي َمانِ ِه ْمَََۗ َو ِ ََّّللَِ ُجنُودََُال َّس َما َوا ِتََ َوا ْْلَ ْر ِضَََۚ َو َكا َنََا ََّّللَُ َع ِلي ًماَ َح ِكي ًما)4((.َََََََََََََََََََََََََََََََََََََََََََََََََََََََََََََََََََََََََََََََََََََََََََََََََََََََََ Now we should asnwer that question: Who are God’s soldiers? the Holy Quran describes two kinds of soldiers: the first kind are in the Heaven, who are the angels which made of lights and responsible of delivering Allah's massage (Revelation) to the Prophets and so many other duties, the second kind are His soldiers on the earth and they are His Prophets and messengers and all loyal warships who rise His name and invite people to Imaan (faith ) , beside these two kinds we have His object soldiers as wind and water, storms, mountains, revers, birds, rocks, …etc. We are to mention those angels one by one as they are mentioned in the Holy Quran.

2.3. ANGELS (PBUH): The (A.S) There are four big angels: Gabriel (A.S) is one of them. He is appointed to convey revelations to the prophets by Allah. In Quran, His name is Jibril in many

34 Holy Quran, Surah Al-Tin, verse: 4. 35 Holy Quran, Surah al _Fath, verse:4. 15 places. Besides, He is mentioned as the spirit, rasulun karim, ruh al-Amin and ruh al- qudus”. And in one of the hadiths, he is called “an-namus”36.

2.3. A. The Angel of Soor (The Trumpet): Hz. Israfel (A.S) He has a special duty (the Trumpet). Israfel is awaiting the order of blowing while He grasps the trumpet. When the prophet Muhammad (pbuh) was asked about the nature of the trumpet, he answered: “A horn that is blown, He is called the angel of Soor, he is going to low the angel that will blow two times, in the first one, the Doomsday will occur and in the second blowing, the resurrection will occur”37. His name is mentioned among the four great angels in the hadiths, and this is going to occur on Friday even there is a hadith which says each Friday morning all creatures and animals keep silence to hear the Trumpet and we can't explain the Soor (the horn) without remembering the horn of Sarumanwhen its blown befor the war.38

2.3. B. The Angel of Death: Hz. Azrael (A.S) Allah says: “Say, the angel of death will take you who has been entrusted with )۞َقُ ْلََيَتَ َو َّفا ُكمَ َّم َل ُكََا ْل َم ْو ِتََا َّل ِذيَ ُو ِ ك َلََبِ ُك ْمََثُ َّمََإِ َل ىyou. Then to your Lord you will be returned.”39ََ (The Angel that controls the events in this realm: Hz. Mikail (A.S . َرب ِ ُك ْمََتُ ْر َجعُو َنَ)11(( () Or “Malak-ul Mawt”, he has a special duty also which is to grasp the souls of people who are to die. He is called as that, the angel of death. He is also responsible for natural events such as the pouring of rain, the blowing of the wind, and ordering of seasons and the management of supplications of the created beings. He is only once mentioned in the Holy Quran. Hz. Mikail is the angel that manages the divine work of arts that are planted on the field of earth with the power of Allah and His order.40

36 Ali Al-Kash, The Proove, E-Kutub Ltd, 2015. 37 Ameen Muhammed Jamaludin, The Age of Islam Nation and The Appearance of Mahdi (pboh), Al- Tawfikiya library for print and publish, 1995, p. 168. 38 Ali Al-Kash, The Proove, E-Kutub Ltd, 2015. p. 10. 39 Holy Quran, Surah as-Sajda, verse: 11, 40 Ali Al-Kash, The Proove, E-Kutub Ltd, 2015. 16

2.3. C.The Angels of Kiraman Katibin Every human being has two angles on their right and left sides. The angel on the right is responsible for recording the good deeds and manners; the angel on the left is responsible for recording the bad deeds and manners. “The angels who are also called Hafaza will attend as witnesses of the deeds of humans in the Day of Judgment during reckoning.41

2.3. D.The Angels of Muqarrabun They are the glorifying angels. They are the closest angels to God. The angels who are known as asIlliyyun and Karubbiyyun, “Those who sustain the (of Allah) and those around it sing Glory and Praise to their Lord; believe in Him; and )ا َّل ِذي َنََيَ ْح ِملُو َنََا ْلعَ ْر َشََ َو َم ْنََ َح ْو َلهََُيُ َس ِب ُحو َنََبِ َح ْمدَ implore forgiveness for those who believe.”42 َرب ِ ِه ْمََ َويُ ْؤ ِمنُو َنََبِ ِهََ َويَ ْستَ ْغ ِف ُرو َنََ ِل َّل ِذي َنََآ َمنُواَ َر َّبنَاَ َو ِس ْع َتََ ُك َّلََ َش ْي ءََ َّر ْح َم َةًَ َو ِع ْل ًماَ َفا ْغ ِف ْرََ ِل َّل ِذي َنََتَابُواَ َواتَّبَعُواَ َسبِي َل َكََ َوقِ ِه ْمََ َعذَا َبََا ْل َج ِحي ِمَ)7((.

2.3. E. Munkar - Nakir Angels They are angles who question the dead in their graves they are called “Munkar” and “Nakir”. The two angels pose such questions: Who is your Lord? Who is your prophet? What is your book? And treat the dead according to their answers to those questions. In hadiths, there are other angels who guide man to find the right and truth, descend on the earth when the Qur’an is recited, who are spiritual herders of animals on earth, who manage clouds, make the sound of thunder and so on… “Whoever is an enemy to Allah and His angels and His messengers and Gabriel and ) َمنَ َكا َنََ َعدُ ًّواَ ِ ََّّللَِ َو َم ََلئِ َكتِ ِهMichael - then indeed, Allah is an enemy to the disbelievers”.43ََ َو ُر ُس ِل ِهََ َو ِج ْب ِري َلََ َو ِمي َكا َلََ َفإِ َّنََا َّّللََ َعدُ وََ ِ ل ْل َكافِ ِري َنَ)98((.

2.4. Water The Holy Quran mentions water’s magnificence in forming all creation and making life in every living thing in the following passages: “Have those who disbelieved not considered that the heavens and the earth were a joined entity, and we

41 Ibid., . 42 Holy Quran, Surah Ghafir, verse: 7. 43 Holy Quran, Surat Al-Baqarah, verse:98. 17

separated them and made from water every living thing? Then will they not أَ َو َل ْمََيَ َرََالَّ ِذي َنََ َك َف ُرواَأَ َّنََال َّس َما َوا ِتََ َوا ْْلَ ْر َضََ َكانَتَاَ َرتْ ًقاَ َف َفتَ ْقنَا ُه َماََۖ َو َجعَ ْلنَاَ ِم َنََا ْل َما ِءََ ُك َّلََ َش ْي ءََ َح يَ believe?”44ََۖ He describes the water as living creature in these verses: “And Allah . أَ َف ََلََيُ ْؤ ِمنُو َنَ)30( has created from water every living creature”45 In these two verses Allah, the Almighty, compares the living characteristic to the water and any living object has to obey His commands as His faithful soldier. The water in the Quran has taken many forms to punish those who disobey His Almighty. For example, the rain is mentioned in two ways: The first one as a way of punishment for those disbelievers by making them have drought. Another form is to destroy those disbelievers by sending floods. According to one hadith, once the prophet Muhammed was asked how to overcome these God-send disasters and what to do as Muslims, his answer was: “Ask forgiveness from your Lord; for He is Oft-Forgiving; 'He will send rain . َفقُ ْل ُتََا ْستَ ْغ ِف ُرواَ َربَّ ُك ْمََإِ َّنهََُ َكا َنََ َغ َّفاراًََ)10(َيُ ْر ِس ِلََال َّس َماءَ َع َل ْي ُكمَ ِ م ْد َراراًََ)to you in abundance”.46 )11 The second form is the rain of evil destroying all disbelievers as what happened to the folk of Noah when they refused the prophet’s saying and God’s orders. It was a lesson to all disbelievers. The Almighty says: “So we inspired him (with this message): “Construct the Ark within Our sight and under Our guidance: then when comes Our Command, and the fountains of the earth gush forth, take thou on board pairs of every species, male and female, and the family- except those of them against whom the Word has already gone forth: And address Me not in favour of the wrong- َ َ ْ ْ َ 47 ) َفأ ْو َح ْينَاَإِ َل ْي ِهََأ ِنََا ْصنَعََِالفُل َكََبِأ ْعيُنِنَاَ َو َو ْح ِينَاَ .”(doers; for they shall be drowned (in the Flood َفإِذَاَ َجا َءََأَ ْم ُرنَاَ َو َفا َرََالتَّ ُّنو ُرَََۙ َفا ْسلُ ْكََفِي َهاَ ِمنَ ُك َلَ َز ْو َج ْي ِنََا ْثنَ ْي ِنََ َوأَ ْه َل َكََإِ َّلََ َمنَ َسبَ َقََ َع َل ْي ِهََا ْل َق ْو ُلََ ِم ْن ُه ْمََََۖ َو َلََتُ َخا ِط ْبنِيَ فِيَا َّل ِذي َنََ َظ َل ُمواََۖإِ َّن ُهمَ ُّم ْغ َرقُو َنَ)27(. Another punishment given to those unbelievers mentioned in the Holy Quran is that when the prophet Musa and his folk tried to escape from the Pharaoh and his soldiers and Allah, the Almighty, drowned them and the story is mentioned as: “then

44 Holy Quran, Surah Al-Anbiya, verse:30. 45 Ibid., verse:45. 46 Holy Quran, Surah nuh, verses: 10-11. 47 Holy Quran, Al-Muminun, verse: 27. 18 when they displeased us, we inflicted a retribution on them, so we drowned them all .) َف َل َّماَآ َسفُونَاَانتَ َق ْمنَاَ ِم ْن ُه ْمََ َفأَ ْغ َر ْقنَا ُه ْمََأَ ْج َم ِعي َنَ)together”. 48)55

Figure 2.

Almost the similar scene is given in The Lord of the Rings. Water is used as a way of punishment as Daven Hiskey explains it. Figure 3. In The Lord of the Rings, the Fellowship of the Ring, when Arwen defeats the Ring wraiths after crossing the river, the words she speaks in that scene can be translated into English as: “Waters of the Misty Mountains, hear the word of power, rush, waters of Bruinen (Loudwater), against the Ringwraith's!” (Nîn o Chithaeglir lasto beth daer; rimmo nín Bruinen dan in Ulaer!)”.49

48 Holy Quran, Az-Zukhruf, verse: 55. 49 Daven Hiskey,"Lord of The Rings Facts", Today I found That, June 20, 2012. 19

2.5. Speaking Tree Before doomsday, the end of the world and evil (false Christian – maseeh al dajal) and its army will lose the battle and what remained of them will try to scape and hide. And those disbelievers will hide behind the trees, even the tress will help the God’s soldiers and they will cry out “there is one hiding behind me”. All objects in the nature will act as if they were God’s soldiers to reveal those fidels. We, as Muslims, know that the story was told by the prophet Muhammed. The hadith is narrated by Abdullah bin Umar. Umar puts it as Allah’s messenger said: “You (i.e. Muslims) will fight against the Jews till some of them will hide behind trees and stones. The trees will (betray them) saying, ‘O Abdallah (i.e. slave of Allah)! There is a disbeliever hiding behind me; so kill him.’ In another quotation: ‘The hour will not come until you fight against Jews”.’50 It is a fact that all Muslims are aware that all and objects are His obedient and loyal servants as mentioned in the Holy Quran: “We were made to speak by Allah, who has made everything speak; and He created you the first time, 51 ) َو َقالُواَ ِل ُجلُو ِد ِه ْمََ ِل َمَ َش ِهدتُّ ْمََ َع َل ْينَاََۖ َقالُواَأَن َط َقنَاَا ََّّللَُا َّل ِذيَأَن َط َقََ ُك َّلََ َش ْي ءََ .”and to Him you are returned َو ُه َوََ َخ َل َق ُك ْمََأَ َّو َلََ َم َّرةَ َ َوإِ َل ْي ِهََتُ ْر َجعُو َنَ)21(.

Figure 4. In The Lord of the Rings Tolkien uses the speaking trees as it is mentioned in the Holy Quran. Tolkien uses the speaking trees to help the good ones and goodness. Another striking element that Tolkien uses is the Ents who are the most ancient

Imam Muhammed Bin Ismail Al-Buhary, Sahih Bukhari Vol.4, Ekitab, 1998,َp.126 50 51 Holy Quran, Surah Fussilat, verse:21 20

people and living creatures surviving the third age. The Ents are depicted as the shepherds of the trees and their major duty is to protect the forests from Orcs, Dwarves and other perils. The plot progresses to exhibit these missions. The Ents are assisting Merry and Pippin in their attempt to escape from the Uruks. They also destroy Isengard at the battle of Helm’s Deep. The Ents seem to have skirmish mood. They seem to have the ‘magic’ power of all free people and they act as permanent units of the Rohan faction.

2.6. The Elephant in the Battle In the Holy Quran there is a Surah called Al Feel which talks about an attack happened years ago to destroy the Ka’aba. It is a story illustrating the fate of those who tried to attack the Ka'ba. The incident is supposed to have taken place just before the birth of the Prophet Muhammad (pbuh). The verse explains it as following: Have you (O Muhammad (pbuh)) not seen how your Lord dealt with the owners of the Elephant? [The Elephant army which came from Yemen under the command of Abraha Al-Ashram intending to destroy the Ka’bah at Makkah]. Did He not make their plot go astray? And He sent against them birds, (Ababil) in flocks. Striking them with stones of Sijjil (baked clay). And He made them like (an )أَ َل ْمََتَ َرََ َك ْي َفََ َفعَ َلempty field of) stalks (of which the corn has been eaten up by cattle).52ََ َربُّ َكََبِأَ ْص َحا ِبََا ْل ِفي ِلََ)1(َأَ َل ْمََيَ ْجعَ ْلََ َك ْيدَ ُه ْمََفِيَتَ ْض ِلي لََ)2(َ َوأَ ْر َس َلََ َع َل ْي ِه ْمََ َط ْي ًراَأَبَابِي َلََ)3(َتَ ْر ِمي ِهمَبِ ِح َجا َرةَ َ ِ منَ ِس ِ جي لََ)4(َ َف َجعَ َل ُه ْمََ َكعَ ْص فََ َّمأْ ُكو لَ)5(.ََََََََََََََََََََََََََََََََََََََََََََََََََََََََََََََََََََََََََََََََََََََََََ

52 Holy Quran, Surah Al-Feel 21

Figure 5.

The governor of Abyssinia, Abraha Al-Ashram, had built a place of worship and asked all Arabs to worship there. This site was richly decorated

With treasures from the collection of Bilquis, Queen of Saba. He erected gold and silver crosses, built ebony and ivory pulpits, and raised the site’s stature and expanded its width. But the Arabs refused to bow down. Their loyalty lay with the Ka’aba, built by Ibrahim (pbuh). An Arab, in defiance and mockery of Abraha’s command, desecrated at the place of worship. It made him go mad and he swore to destroy the Ka’aba. During that time, it is known that the Abyssnians had tamed elephants that they used in wars as their most powerful war tools. What is striking is Tolkien uses the Oliphanuts (archaic name of the gigantic beasts, also known as Elephants) in the scene at the battle of pelennor fields. The oliphanuts are mounted with towers and decorated with them.

Figure 6. They have frightening deadly spikes on their multiple tusks. Frighten deadly spikes on their multiple tusks. We see several oliphaunts were killed during the battle. This scene resembles the story that mentioned in historical books on Islam and the Holy Quran. What we observe is the evil loses the good wins. The good is the victor.

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2.7. Language and People Tolkien is very good at dealing with language and linguistic elements to colour his Works. We can claim that the use of language and linguistic elements were at the centre of Tolkien’s interest. Above when we talked about myth and literature we actually drifted into language one way or other. When we talk about cultural differences and historical changes we should take language as our focal point as Tolkien does in his works. When reading Tolkien’s fantasy stories we could easily recognize that he uses various linguistic elements while constructing his work. This is explained explicitly in a letter he sent to Houghton Mifflin, his American publishers, he states it as: “His work is all of a piece, and fundamentally linguistic in inspiration. This is one of The invention of languages is the foundation. The ‘stories’ were made rather to provide a world for the languages than the reverse. To me a name comes first and the story follows”.53 To Zettersen, “these quotations form a starting point for the understandingOf Tolkien’s whole literary work. They may help us to pick out the nuances of his attitude to languages and his views on different languages and dialects”.54 It is not a new thing for us to know that languages and people were created diversely to understand each other well. The diversity of languages and peoples was mentioned in the Holy Quran more than 1400 years ago. After dividing people according to their colours and their languages, the Almighty says: “And of His signs is the creation of the heavens and the earth and the diversity of your languages and ) َو ِم ْنََآيَاتِ ِهََ َخ ْل ُقََال َّس َما َوا ِتyour colours. Indeed, in that are signs for those of knowledge”.55ََ

َوا ْْلَ ْر ِضََ َوا ْختِ ََل ُفََأَ ْل ِسنَتِ ُك ْمََ َوأَ ْل َوا ِن ُك ْمَََۚإِ َّنََفِيَذَ ِل َكََ ََليَا تََ ِ ل ْلعَا ِل ِمي َنَ)22(.

In The Lord of the Rings Tolkien uses this diversity also with his characters, like hobbits, elves, rocks, etc. as each one of them has its deferent language and shape and colour and in addition to that each one has his own duty as if each one has been created for a special purpose. This concept is very similar to one mentioned in the

53 Arne Zettersten, J.R.R.Tolkiens Double Worlds and Creative Process: Language and Life, Palgrave Macmillan, 2011, p. 83. 54 Ibid., p. 83. 55 Holy Quran, Surah Al-Rum, verse: 22. 23

Holy Quran. The Quran says: “Surely we have created everything in perfect إِ َّناَ ُك َّلََ َش ْي ءََ َخ َل ْقنَاهََُ ِب َقدَر)estimation (destiny and purpose)”.56 )49

2.8. The Elves The Elves are known to be the first born of Ilúvatar which are very smart beings created by Ilúvatar. There are many different clans of Elves, but the main difference is between the Calaquendi or Light Elves and the Moriquendi or Dark Elves. They, somehow, are the similar Jinns mentioned in the Holy Quran. In our Holy Book there is Surah devoted to Jinn. It is called Al JIN. The Almighty Allah tells us how those JINS used to be good ones then how they became bad ones and they were cursed by Him. The Elves are Tolkien’s JINNS. For instance, Legolas, the most known one, is defined by Tolkien as: “There was also a strange Elf clad in green and brown, Legolas, a messenger from his father, Thranduil, the King of the Elves of Northern Mirkwood. The Elf's here is most similar to JIIN”.57 God mentions the JINS in many verses. In Al-Rahman verse in the Holy Quran the Almighty describes JINNS which have supernatural abilities and says:” O assembly of jinn and men! If you have power to pass beyond the zones of the heavens and the earth, then pass beyond [them]. But you shall never be able to pass them, )يَا َ َم ْع َش َرَ َا ْل ِج َِن َ َوا ْ ِْلن ِسَ َإِ ِنَ َا ْستَ َط ْعتُ ْمَ َأَن َتَنفُذُوا َ ِم ْنَ َأَ ْق َطا ِرَ except with extraordinary power”.58َ ال َّس َما َوا ِتََ َوا ْْلَ ْر ِضََ َفانفُذُواََۚ َلََتَن ُفذُو َنََإِ َّلََبِ ُس ْل َطا نَ)33(. What we understand from these verses is that they are God’s creatures who have their own kingdom and army as Tolkien’s Elves have.

2.9. Characters as Human Beings In The Lord of the Rings, Men are simply human beings with their personal temptations and faults, sometimes cheated by the enemy, sometimes they are depicted to be on the side of the angelic elves, but most of the time they are shown as fighting for their own tribal interests, disunited, feuding among themselves. Their leadership

56 Holy Quran, Surah Al-Qamar, verse: 49. 57 “The Elves in the Lord of the Rings”, (http://hubpages.com/). 58 Holy Quran, Surah Al-Rahman, verse: 33. 24 tempts them to take the ring, only to destroy themselves. They try to separate the church and state from each other. Except for a few exceptions, men are given to have been created by the one God (ILUVATAR), and they are the second generation of the children of ILUVATAR. They are aging and dying quickly. They live about 40-80 years. In Quran God mentions about men in many verses and says that they age and die when their time comes, which is the same faith experienced by Tolkien’s characters and men. Allah says: “And for every nation is a [specified] term. So when their time has َو ِل ُك ِلََأُ َّم ةََأَ َج لcome, they will not remain behind an hour, nor will they precede [it]”.59َََۖ َفإِذَاَ َجا َءََأَ َجلُ ُه ْمََ َلََيَ ْستَأْ ِخ ُرو َنََ َسا َعةًَََۖ َو َلََيَ ْستَ ْق ِد ُمو َنَ)34(.

2.10. Ainur (Angels) The Ainurs were the first, and mightiest, beings created by Ilúvatar. The Ainurs were angelic beings. In the Quran the Almighty Allah says: “All] praise is [due] to Allah, Creator of the heavens and the earth, [who] made the angels messengers having wings, two or three or four. He increases in creation what He )ا ْل َح ْمدََُ ِ َّّللََِ َفا ِط ِرََال َّس َما َوا ِتََ َوا ْْلَ ْر ِضََ َجا ِع ِلََ wills. Indeed, Allah is over all things competent”.60 ا ْل َم ََلئِ َك ِةََ ُر ُس ًَلََأُو ِليَأَ ْجنِ َح ةََ َّمثْنَ ىََ َوثُ ََل َثََ َو ُربَا َعََۚيَ ِزيدََُفِيَا ْل َخ ْل ِقََ َماَيَ َشا ُءَََۚإِ َّنََا َّّللََ َعلَ ىََ ُك ِلََ َش ْي ءََ َق ِدير)1(. The Almighty Allah created lots of angels in many kinds and made each be responsible for a special duty. These angels have no specific bodily shape and they are invisible creatures. They were made up of light and they are the faithful servants of Allah. They have no free choice to do what they want. Their numbers are not known by us except Allah. Aynor, in the cosmological myth, is called as the Ainulindalë, or “music of the Ainur”. It is described how the Ainur sang for Ilúvatar, who then created Eä to give material form to their music. Many of the Ainur entered Eä, and the greatest of these were called the Valar.

2.11. The Concept of Leadership At the beginning of The Lord of the Rings, Middle-earth is weak and disunited, with little trust existing among the various races. Dissension plagues the different

59 Holy Quran, Surah Al-A'raf, verse: 34. 60 Holy Quran, Surah AL- Fatir verse:1. 25

human kingdoms, and one of the main problems is that the true leaders are not in their rightful positions. This is a true depiction of mankind, as when we go through the history of man, we can observe that there are several civilizations having different culture, race and religion. Concerning this, the Holy Quran emphasizes on the unity of man and it says: “And hold firmly to the rope of Allah all together and do not become divided. And remember the favor of Allah upon you - when you were enemies and He brought your hearts together and you became, by His favor, brothers. And you were on the edge of a pit of the Fire, and He saved you from it. Thus does Allah make clear to you His ) َوا ْعتَ ِص ُمواَبِ َح ْب ِلََا َّّللََِ َج ِميعًاَ َو َلََتَ َف َّرقُواََۚ َوا ْذ ُك ُرواَنِ ْع َم َتََا َّّللََِ َع َل ْي ُك ْمََ verses that you may be guided?”61

إِ ْذََ ُكنتُ ْمََأَ ْعدَا ًءََ َفأَ َّل َفََبَ ْي َنََقُلُوبِ ُك ْمََ َفأَ ْصبَ ْحتُمَبِنِ ْع َمتِ ِهََإِ ْخ َوا ًناَ َو ُكنتُ ْمََ َع َل ىََ َش َفاَ ُح ْف َرةَ َ ِ م َنََال َّنا ِرََ َفأَن َقذَ ُكمَ ِ م ْن َهاَََۗ َكذَ ِل َكََيُبَي ِ ُنََا ََّّللَُ َل ُك ْمََآيَاتِ ِهََ َلعَ َّل ُك ْمََتَ ْهتَدُو َنََ)103(. The “rope of Allah” is basically a symbol as Quran has used different symbols so that man can easily get what Quran is saying. Practically that rope means “hope”. We have seen that hope was the only thing that kept “fellowship of the ring” on their path with passion and determination. Several times, they fall into aberration but the hope never let them permanently. We know that in theory most of the people promise to the right thing for the right cause but when it comes to reality they simply turn their back to it. The leadership is concept and thing which everyone wants to have it. It requires courage and strength to do it rightfully. Frodo’s leadership is journey taken by him to destroy the Ring. Although it is challenging and painful he is determined to carry out his mission as in line with his leadership. Even if it will cost his life he will never give up his cause. He is not sure whether he will succeed or not. “I wish the ring had never come to me. I wish none of this had ever happened.” sighs Frodo to Gandalf.” So do all who live to see such times, Frodo, but that is not for you to decide. All you have to decide is what to do with the time given to you.” replies the wizard.

2.12. The Return of the King We should dig out why Tolkien says “The Return of King” by posing such questions: Why does Tolkien use this title? What does he mean by the return of the

61 Holy Quran, Surah Al-Imran, verse: 103. 26 king? The answers to these questions are somehow revealed in the Holy Quran. The Quran and the Prophet Muhammed warn us about possible signs which will happen just before the doomsday. The prophet Muhammed says that some signs heralding the appearance of the Mahdi or the return of the Mahdi will appear. The Prophet Mohammed (pbuh) said: “The world will not come to pass until a man from among my family, whose name will be my name, rules over the Arabs.”62 We have been told that Imam Al-Mahdi is to come back at the end of the time, and in another hadith Muhammad (pbuh) said: “Allah will bring out from concealment al-Mahdi from my family and just before the day of Judgment; even if only one day were to remain in the life of the world, and he will spread on this earth justice and equity and will eradicate tyranny and oppression”.63 The Imam Mahdi was the twelfth religious order Moslem. According to the hadiths he is in ‘occultation’ or hidden and can come back to earth to determine peace and justice on earth. He was born on July twenty-nine 869 in the town of Samarra, Al- Iraq and his mother Nargis was of Roman descent. He was unbroken hidden from birth until he disappeared as a result of the rulers of the Abbasids at that time. They knew the Prophesy of Moslem Mahdi. He was thought to cause a revolt against oppression and tyranny. The Abbasid were aware that the prophesied one was the son of the eleventh religious order Moslem, Moslem Al Askari. The second sign was (the descent of 'Eesaa ibn Maryam or the ruturen of AL-MAseeh). Jesus Christ is mentioned in the Holy Quran before doomsday the Mahdi is to release the innocent people. Allah says in the Quran: “They did not kill him and nor did they crucify him but the resemblance of him (Jesus Peace be upon him) was put over another man and those who differ there in, are in doubt. They have no certain knowledge. They are following nothing but conjecture for surely they did not kill him but Allah raised him 64 ) َو َق ْو ِل ِه ْمََإِ َّناَ َقتَ ْلنَاَا ْل َم ِسي َحََ ِعي َسىَا ْب َنََ َم ْريَ َمَ َر ُسو َلََا َّّللََِ َو َماَ َقتَلُوهََُ َو َماَ َص َلبُوهََُ َو َل ِكنَ ُش ِبهََ َل ُه ْمَََۚ َوإِ َّنََ .”up to Him ا َّل ِذي َنََا ْختَ َلفُواَفِي ِهََ َل ِفيَ َش كََ ِ م ْنهَََُۚ َماَ َل ُهمَبِ ِهََ ِم ْنََ ِع ْل مََإِ َّلََاتِ بَا َعَال َّظ َِنََۚ َو َماَ َقتَلُوهََُيَ ِقي ًنا)157(.ََََََََََََََََََََََََََََََََ

62 Joel Richardson, The Islamic : The Shocking Truth about the Real Nature of the Beast, WND Books, 2009, p. 24. 63 “Mahdi”, (www.books.google.com.tr). 64 Holy Quran, Surah A'li-Imran verse: 55. 27

The Quran and Prophet Muhammad (pbuh) have foretold the return of Jesus. “When Allah says, Jesus; I will take thee to me and I will purify thee of the )إِ ْذََ َقا َلََا ََّّللَُيَاَ ِعي َس ىََإِ نِيَ ُمتَ َو ِفي َكََ َو َرافِعُ َكَ)unbelievers”.65)55 The Prophet Muhammad (pbuh) prophesied many events that may occur simply before the arrival of the Day of Judgment. The return of Jesus Christ can occur once the Anti-Christ (known in Islam because the Dajjal, which means the trickster UN agency claims to be God) seems and tries to deceive individuals into worshiping -him. Then, Jesus (the Messiah)َcan descend from Heaven, pursue and kill the Anti Christ, and destroy the savage and unbelieving armies of , and convey peace and brotherhood to the planet. These signs are called also, as signs of Hour, the Signs of the Hour are the signs that will precede Yawm al-Qiyaamah (the Day of Judgement) and indicate that it is nigh. The Hour (al-Saa'ah) means the time of reckoning, and is either: 1. Saa'ah sughra (the lesser hour), which is a person's death, whereupon his reckoning starts when he leaves this world and passes into the Hereafter; 2. Or Saa'ah kubraa (the greater Hour), which is when mankind will be resurrected from the graves to be judged and rewarded or punished accordingly, When the word al-saa'ah is used on its own in the Qur'aan, it refers to the greater reckoning (the Day of Judgement), as in the aayah: (interpretation of the meaning): “People ask you concerning the Hour…” [Al-Ahzaa33:63] The Signs of the Hour (i.e., the Day of Judgement) are of two types: 3. Ashraat al-Saa'ah al-Sughra (Minor signs of the Hour) These are signs that will appear a long time before the Hour approaches, such as the decline of knowledge, the spread of ignorance, drinking of wine or alcohol, competition in the construction of tall buildings, and many others. The scholars have listed almost sixty signs, some of which will accompany the major signs or will appear afterwards. 4. Ashraat al-Saa'ah al-Kubraa (Major Signs of the Hour) these are major signs that will appear shortly before the Day of Judgement comes. These extraordinary events will be:

65 Holy Quran, Surah Nisa, verse: 157. 28

2.13. The Appearance or Return of the Mahdi The Holy Quran says that at the end of time, a man from the descendants of the Prophet (peace and blessings of Allah be upon him) will appear, and Allah will help him to make His religion prevail. He will take control of the land (or the earth) and fill it with justice just as it had previously been filled with wrongdoing and oppression. Under his rule, the ummah will be blessed as it has never been blessed before. This man’s name will be like the name of the Messenger of Allah (peace and blessings of Allah be upon him), and his father’s name will be like the Messenger's father’s name. He will be a descendant of Faatimah, the daughter of the Messenger of Allah (peace and blessings of Allah be upon him), through the line of al-Hasan ibn 'Ali (may Allah be pleased with him). He will appear from the East. Al-Maseeh al- Dajjaal (antichrist figure) is a man from the sons of Adam. He has a number of features which were mentioned in the saheeh ahaadeeth, including the following: he will be a young man with a ruddy complexion and curly hair, and will be one-eyed, with his right eye looking like a floating grape. Between his eyes will be written “ka' fa' ra'” (in unjoined letters) or “kaafir” (disbeliever), which every Muslim, literate or illiterate, will be able to read. Another of his attributes will be that he is sterile, and will have no children.

2.14. The Descent of 'Eesaa ibn Maryam Eesaa ibn Maryam, upon whom be peace, will descend to the earth, coming down to the white minaret in the East of Damascus, Syria, resting his hands on the wings of two angels. He will be lowered after the Dajjaal has appeared and spread corruption throughout the earth. Allah will his head, drops will fall, and when he raises it, drops like large pearls will fall (these are like grains of silver in the shape of big pearls, and it means that drops of water as pure as pearls will fall. The water is described as pearls because of its purity). No kaafir will smell his breath otherwise he will die, and his breath will reach as far as his eyes can see. He will come down to the victorious group that is fighting for the truth and has come together to fight the Dajjaal. He will descend at the time when the iqaamah for prayer is being given, and he will pray behind the leader of that group.

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Har_َmagdon (Armageddon) Battle .2.15 The first thing that we, as an audience or reader, come cross in The Lord of the Rings is the Armageddon Battle. It means dragon war. The word Armageddon consists of two parts (Har-Magedon) that means Mountain of Megiddo. It was an ancient city in Palestine. According to holy books and some religious sources we know that a big battle will take place at the end of the universe. It will be the beginning of the end. It is expected that Al-Mahdee (pbuh) will appear. The battle between Gandalf the grey and balrog at the bridge of Khazaddum Tolkien exhibits a battle that very similar to Armageddon. Tolkien uses the creature balrog like a dragon as shown in dragon war. This battle will encompass the whole earth as it is in the battle of Armageddon. It is believed that at this battle a heavenly army will be led by Jesus Christ and the battle is thought to take place in the Middle – East. It is strongly believed that it will be the last war fought in this world. According to the Apostle John at this war all the countries, cities and nations would be destroyed. That is exactly what happens in The Lord of the Rings. The great battle between good and evil (Gandalf and Saruman, includes all creatures. That war resembles the war fought between Al-Maseeh and Al-Dajaal at the end of the world.

2.16. Magic and Supernatural Tolkien once asserted that The Lord of the Rings is “an allegory……. of power (exerted for domination) strictly speaking such power is not magical but miraculous”.66 We could state that a miracle is defined as a “marvellous” event due to some supernatural power of God is not magical but miraculous, is the supernatural power of his angels and saints? In The Lord of the Rings magic and supernatural appear in different forms. The magic which used by Tolkien is mentioned in the Holy Quran several times. Albagarah verse mentions about the magic. It says: “And they followed what the devils used to recite in the reign of Suleiman (Solomon) -- it was not Suleiman who became an infidel, but the devils did become infidels, teaching people magic, and what had been sent down to the two angels, , in Babylon. And these two did not teach anyone without having

66 Josef Pearce, ,"Frodo’s Journey: Discover the Hidden Meaning of the Lord of the Rings, TAN BooksJun, 2015, p. 55. 30

) َواتَّبَعُواَ َماَتَتْلُوَال َّشيَا ِطي ُنََ َع َل ىََ ُم ْل ِكََ .said, We are nothing but a trial, so do not go infidel”67 ُس َل ْي َما َنَ)102(. Those infidels by using magic and doing magic learned to separate man from his wife and wife from her man. They used to learn from them that with which they could separate man from his wife. But they were not to bring harm through it to anyone, without the will of Allah. And they used to learn what harmed them and did no good to them. And they certainly knew that he who buys it has no share in the Hereafter. And, indeed, vile is the thing for which they sold themselves away. Only if they knew! And had they accepted the faith, and been God-fearing, the reward from Allah would have always been far better. Only if they knew. The Prophet King Solomon (PBUH) knew all the magic. That’s why he controlled all the JINNS. There is a story about two angels. The angles come to Babylon and warn people against the danger and harms of it. The angles remind people that if they do magic or believe magicians then they will lose their Emaan (faith). When the black magic became prevalent in Babylon some people did not hesitate to learn and some hesitated to learn it. The ignorant people were prone to be tricked by the magicians after seeing magic’s astonishing efficacy and they thought the miracles done by the prophets were also magic and trick. In the time when black magic had grown very popular in the world, particularly in Babylon, so the good ones didn't wane learn it but others did. Seeing its astonishing efficacy, ignorant people began to confuse its effects with the miracles of prophets, and to suppose that the two were identical in nature. Some even looked upon magicians as being holy men, and worthy of being obeyed; still others actually started learning and practicing black magic as if it were a good deed bearing a divine sanction. In short, this extraordinary veneration for magic and magicians had become a potent source of misguidance. The Almighty Allah sent two angles called Harut and Marut to make people find the true path. The angles informed people about magic and miracles. And the angles told people keep away from magicians not to be cursed by Allah. Just as the prophet hood of prophets is divinely confirmed through miracles, signs and rational or

67 Holy Quran, Surah AL-Baqarah, verse: 102. 31 other arguments, in the same way the angelical nature of Harut and Marut was confirmed on the basis of different signs and arguments, so that people should listen attentively to them and follow their guidance. So we can ask that simple question. Is the ring a magic? To answer that question is given by Harvey. He claims that ‘one ring to rule them all’ is a reference made by Gandalf. It is magic rings. It seems that the magic concept was adopted by Tolkien too. The Ring in the novel it was also known as the Ruling Ring, the Master Ring and, Isildurs Bana, the temptation of the ring is the motivating force behind every action in The Lord of the Rings, whether characters are fighting the temptation, nurturing it, denying it, or preventingsomeone else from giving in to it. Characters of every race pursue the Ring. The ringwraiths and Sauron seek it constantly. Gollum attacks Frodo several times to try to take it from him. The sons of Denethor, Boromir and Faramir, both try to take it from Frodo. The ring tempts Gandalf and Galadriel, each of them drawn to the thought of the immense power it could give them. Even pure-hearted Sam briefly wonders how it would be to possess the ring. No one, apparently, is immune to its temptation, and Frodo is no exception. Though he is chosen as ring-bearer because he is most resistant to the ring’s lure, Frodo must constantly fight his desire for it. He is sometimes tempted to hand it over to his more powerful friends, while at other times he wants to keep it for himself. When he finally arrives at Mount Doom, Frodo elects to keep the ring, despite the tremendous anguish it has caused him. At no other moment in the trilogy is Frodo more tempted by thering’s power. Frodo gives up the ring only because Gollum appears and fights him for it, a fight that leads to its destruction. The ring that has possessed so many and that has served as a kind of connective tissue among all the races of Middle-earth is ultimately destroyed by its own power.

2.17. The Chronical Struggle between Good and Evil Good and evil are two fundamentals of religion and literature. Traditionally, religion is thought as a battle between God who represents the side of good ones versus the devil or Satan which represents the forces of evil and it influences human beings to act evil like deeds.

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We can categorize evil in two different categories: the moral and natural evil. Moral evil could be described as examples of pain and suffering. But not all pain and suffering can be defined as morally evil. On the other hand, natural evils are regarded as an act of God rather than man. To creationists, God was involved in the world’s creation and the Almighty is still interested in the world matters. Some scholars say that natural evil is a way of punishing human beings for their morally wrong deeds. The bible says: “For the fate of the sons of men and the fate of beasts is the same; as one dies, so dies the other. They all have the same breath, and man has no advantage over the beasts, for all is vanity. All go to one place, all are from the dust, and all turn to dust again”.68 Throughout the existence of the world and mankind evil has played a significant role in human life, literature and society. Evil exists in Beowulf when a monster named Grendel devours everybody. In Harry Potter, the battle of good versus evil, when Harry faces Lord Valdamort. In The Lord of the Flies freedom loving good hearted boys turn into beasts and murderers. Good and evil have been one of the most frequently used themes in world literatures since the creation of life on this earth. English literature would not be what it is today without the evil characters and evil doings. Evil has been dealt with in literature since the start of time. Almost all of the characters in English literature and human beings in society have had evil temptations to make them evil. As Eagleton puts it: “The Devil, so they say, has all the best tunes, and this seems to be the case when it comes to literature as well as mankind”.69 God is the master and creator of all things. With the driving force of good, the evil will be sent back to the hell from which it came. It is a known fact that God controls the fate of those evil doers and creations. God will smite all that is evil on this planet with the help of good people. Every time good wins over evil. It seems that Tolkien had a very clear mind in the stories of The Silmarillion and The Lord of the Rings. In those works the struggle between good and evil seems to be never-ending. When the Valar vanquishes Melkor, Sauron emerges in the Middle-earth and forges the Rings of Power to bring it all under his control and command. Provided that history in the first Three Ages are an indication, one can

68 Ecclesiastes 3:19-20. 69 Terry Eagleton, “The Nature of Evil”, Tikkun Magazine, Winter 2011. 33 assume that the heroes of the Lord of the Rings vanquish Sauron at the end of the Third Age. In the Fourth Age evil arises. It is known that Tolkien used the word shadow in relation to evil and evil like characters. Even Sauron is referred as the Shadow. Darkness created by an object hindering the light. Shadow may also mean a faint representation in the sense of “he is only a shadow of his former self”. When Aragorn tells Celeborn and Galadriel that Gandalf has fallen into Shadow in Moria. Tolkien's calling Sauron the Shadow is an effective way of getting across his dark, evil aspect while reinforcing the insubstantiality of his evil. Same goes for Sauron's good buddies, the Ringwraiths, or Nazgûl. The Ringwraiths, too, are just dark shapes that instill great fear, even though they seem to lack any substance. Consider that when Merry stabs the Lord of the Nazgûl, his hauberk (coat of mail) gives the only indication of where to try to wound him. Not only do the seeds of evil continue to sprout and grow in Middle-earth, but the dark conditions in which they flourish continue to spread. As the sources of light diminish over the different Ages of Middle-earth, it becomes easier to deny the power of light and tout that of darkness. This expansion has fostered a loss of hope and a lack of faith that helped defeat the various Elven kingdoms in Beleriand, and later Númenor. After that, it sapped the strength from the exiled kingdoms of Arnor and Gondor. Binary operations are at work in Tolkien’s work as well. In other words the opposites are in clash. The war between good and evil in the The Lord of the Rings is a classic struggle. This universal theme is obvious as Frodo seeks to destroy evil, and evil seeks to destroy Frodo. There are many pairs of characters representing good and evil: Saruman and Gandalf, and Sauron and Tom Bombadil. There are also characters whose very selves are split between good and evil: Boromir, Gollum, and Denethor. In the end of the novel, evil is not defeated for good because Morgoth still lives. But evil has been defeated by good; that is the most important battle in the novel. The oldest war between good and evil takes place in the heaven when Satan tries to seduce Eve and Adam to eat the forbidden fruit. It is clear that curiosity and jealous made Eve and Adam eat that forbidden apple. Allah says: “And We said, “O Adam, dwell, you and your wife, in and eat therefrom in [ease and] abundance from wherever you will. But do not approach this tree, lest you be among

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) َوقُ ْلنَا َيَا َآدَ ُمَ َا ْس ُك ْنَ َأَن َتَ َ َو َز ْو ُج َكََا ْل َج َّنةََ َو ُك ََلََ ِم ْن َها َ َر َغدًا َ َح ْي ُثَ َ ِش ْئتُ َما َ َو َلَ َتَ ْق َربَا َ َه ِذ ِهََ the wrongdoers”.70 ال َّش َج َرةََ َفتَ ُكونَاَ ِم َنََال َّظا ِل ِمي َنَ)35(. Allah, the Almighty, created Al JIIN before He created man. Satan was one of the JIINS, so when God created Adam, He asked all the angels to pray for ma. All the angels obeyed their creator’s command but for Satan. The Satan refused to obey God’s command by claiming that man is inferior to him because he was created from fire but man from mud, so Allah gave punishment to the Satan. According to Alif, Ram, Ra and Al-Hijr (15:25), the Holy Quran mentions it as: And We did certainly create man out of clay from an altered black mud 26. And the jinn We created before from scorching fire27. And [mention, O Muhammad], when your Lord said to the angels, “I will create a human being out of clay from an altered black mud28. And when I have proportioned him and breathed into him of My [created] soul, then fall down to him in prostration29.” So the angels prostrated - all of them entirely30, Except Iblees, he refused to be with those who prostrated31. [ Allah ] said, O Iblees, what is [the matter] with you that you are not with those who prostrate?32” He said, “Never would I prostrate to a human whom You created out of clay from an altered black mud33.” [ Allah ] said, “Then get out of it, for indeed, you are expelled34. And indeed, upon you is the curse until the Day of Recompense.35. Saruman rhetorical ploys are comparable to those of Satan in Milton’s Paradise Lost. Gandalf offers him a chance to repent and leave, Orthanc, and forsake his ruinous path; like Milton’s Satan, Saruman is shown in brief moment of doubt, ‘loathing to stay and dreading to leave its refuge’. Saruman rejects the offer and like Satan, is conquered by pride and hatred.

2.18. Mithril and David’s Armour “And We certainly gave David from Us bounty. [We said], “O mountains, repeat [Our] praises with him, and the birds [as well].” And We made pliable for him iron,( 10) [Commanding him], “Make full coats of mail and calculate [precisely] the links, and work [all of you] righteousness. Indeed I, of what you do, am Seeing”71

70 Quran, Surah, Al-bagarah, verse: 35. 71 Holy Quran, Surah Saba, verse: 10.11 35

)۞َ َو َل َق ْدََآتَ ْينَاَدَا ُوودََ ِم َّناَ َف ْض ًَلَََۖ َياَ ِجبَا ُلََأَ ِوبِيَ َمعَهََُ َوال َّط ْي َرَََۖ َوأَ َل َّناَ َلهََُا ْل َح ِديدََ)10(َأَ ِنََا ْع َم ْلََ َسابِ َغا تََ َو َق ِد ْرََ فِيَال َّس ْر ِدَََۖ َوا ْع َملُواَ َصا ِل ًحاََۖإِ نِيَبِ َماَتَ ْع َملُو َنََبَ ِصي رَ)11(.َََََََََََََََََََََََََََََََََََََََََََََََََََََََََََََََََََََ Islamic belief holds that Allah taught David how to make an armour. The Holy says: “iron was made soft for him, through which David could make instruments for protection against enemies”. However, the rule in this story is to use weapons for defense only in true war (e.g. if you are fighting for freedom of worship) and not to simply use weapons for degenerate violence. Later accounts in Muslim literature have references to David's armour-making abilities. God says in the Quran: so he was the first one who made such a heavy but in the same time breakless shield to protect his soldiers , and this is very similar to Biblos Mithril (which was a precious metal, very lightweight but capable extreme strength in alloys) which gave it to Frodo to protect him during his journey in the dark, and we should add to that the prophet David was short man with clear hair, and blue eyes. What is striking is that Tolkien’s Frodo have the very similar features as the prophet David.

2.19. The Findings In the corpus of the study we have tried to exhibit those symbols used in The Lord of the Rings how similar to the ones mentioned in the Holy Quran. We think that those similarities can be classified as following: 1) The creatures and characters used in The Lord of the Rings are representative of the ones mentioned in the Holy Quran. The creatures and characters are divided into classes, race and colour as the Holy Quran mentions that Allah created human beings and divided them according to their colour and languages. In The Lord of the Rings, the diversity of characters is very similar to one mentioned in our Holy Book, Quran. 2) The concept and philosophy of heaven and hell, good and evil, even darkness and light mentioned in Tolkien’s work resemble the concept of heaven and hell in the Holy Quran. Two towers used by Tolkien refer to heaven and hell, good and evil. 3) In the Holy Quran there is verse on elephant and how elephants are used in the wars. Tolkien creates a big elephant named it as Mumak or Oliphant. 4) The speaking trees or Ents used by Tolkien to help the good ones refers to the Quran in which it mentions that at doomsday the tress will speak and inform that a Jew is hiding behind it. It is Muhammad’s prophecy.

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5) The Journey taken by Frodo and his friend Sam to destroy the ring is similar to the journey taken by the Prophet Muhammad and his very close friend Abo-Beker. The Prophet Muhammad and abo-Beker spend a night in a cave the entrance of it webbed by a spider to protect them from their enemies. Frodo and his friend Sam spend a night in a cave too. Again a spider accompanies them. 6) The drowned, we, all as Muslims, know that Allah punished Pharaoh and his army by drowning them in the sea. In The Lord of the Rings, The Fellowship of the Ring Arwen defeats the Ringwraiths after crossing the river. 7) The return of the king resembles the return of Jesus Christ as it is mentioned in the Holy Quran. It refers to the return of Imam Al-Mahdy. 8) The temptation of the Ring or the magic in The Lord of the Rings are similar to the story of two angels, Harut and Marut, mentioned in the Holy Quran which were sent to Babylon to correct the misunderstanding and warn people against the magicians. Magic rings used by Tolkien refer to the story mentioned in the Holy Quran. 9) Mithril and David’s Armour, Biblos Mithril (which was a precious metal, very lightweight but capable of extreme strength in alloys) refers to David’s making armour as Allah taught him how to do it. 10) Jinn or Elves are mentioned in the Holy Quran. There is a surah called Al Jinn. In this surah the Almighty Allah describes Jinn as a kingdom with its own king and soldiers. The same portrait is drawn by Tolkien to describe Elves.

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CONCLUSION What we have tried to exhibit is the elements and symbol, direct and indirect, used in Tolkien’s The Lord of the Rings and the Holy Quran. The symbols and characters used in it referring to the Holy Quran have been examined above. The creatures mentioned in the Holy Quran are similar to those characters drawn by Tolkien. The philosophy of heaven and hell, or good and evil, even darkness and light have explored in The Lord of the Rings as in line with the Holy Quran. Elves, Orcs, elephants and a host of other things used in Tolkien’s work resemble the ones mentioned in the Holy Quran. Mithril and David’s Armour, Biblos Mithril (which was a precious metal, very lightweight but capable extreme strength in alloys) is similar to one done by the prophet David as Allah instructed him how to do it. Jiin or Elves, are mentioned in the Holy Quran. Elves play a significant role in Tolkien’s work. We should clearly state that this study may have some shortcomings as it is a first study of its kind done in Turkey and Iraq. The further researchers should further it. We can say that it will inspire those would-be future researchers to approach Tolkien’s work from a different perspective and angle.

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BIBLIOGRAPHY

BOOKS

AL-KASH, A. The Proove, E-Kutub Ltd, 2015.

AMEEN, M. J. The Age of Islam Nation and The Appearance of Mahdi (pboh), Al- Tawfikiya library for print and publish, 1995.

ANGIE, Errigo, & Paul Simpson, The Rough Guide to The Lord of the Rings, London: Haymarket Customer Publishing, 2003.

CARPENTER, Humphrey, J. R. R. Tolkien: A Biography, Crows Nest: George Allen & Unwin, 1977.

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DAVEN, H. "Lord of The Rings Facts", Today I found That, June 20. 2012.

DROUT, Michael D. C. (Ed.), J.R.R. Tolkien Encyclopedia: Scholarship and Critical, New York: Assessment, Routledge, 2007.

EAGLESTONE, R. (Ed.). Reading The Lord of the Rings: new writings on Tolkien's classic. A&C Black. 2006.

ERRIGO, A., & Simpson, P. The rough guide to The Lord of the Rings. Rough guides, 2003.

HABIB, Ali Al-Jifri, The Concept of Faith in Islam,The Hashemite Kingdom of Jordan National Library, 2012.

HARVEY, Greg. The Origins of Tolkien's Middle-earth For Dummies, Indiana: Wiley Publishing, Inc., 2003.

HATCHER, W. S., & Martin, J. D. The Bahá'í Faith: The emerging global religion. Baha'i Publishing Trust, 2002.

IMAM, Muhammed Bin Ismail Al-Buhary, Sahih Bukhari Vol. 4, e-book, 1998.

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LEBRAN, R. Searching for Spiritual Unity…can there be common ground? A Basic Internet Guide to Fouty World Religious and Spiritual Practices, Cross Books, 2012.

MAULANA, M. Ali (trans.), The Holy Quran, London: Ahmadiyya Anjuman Lahore Publishing, 2010.

ORWELL, George, 1984 & J.R.R. Tolkien’s Lord of the Rings Trilogy, (e-book)

SHAPIRO, R. Rami (trans.), Ecclesiastes, Vermont: Skylight Paths Publishing, 2010.

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ZETTERSTEN, A. JRR Tolkien's Double Worlds and Creative Process: Language and Life, Palgrave Macmillan, 2011.

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E HISKEY, Daven, "Lord of The Rings Facts", Today I found That, June 20, 2012.

AGLETON, Terry. “The Nature of Evil”. Tikkun, 26 (1), 2011, 80-94.

PEARCE, J. “Literary Giants, Literary Catholics”, Ignatius Press, 2005, p. 311.327.

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RICHARDSON, J. “The Islamic antichrist: The shocking truth about the real nature of the beast”, WND Books, 2009..

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- (http://www.polygon.com).

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- Bible, Matthew 7:21, (http://biblehub.com).

-Abdullah Smith, “What Christian Clergy Knows about Islam”, (http://www.answering-christianity.com).

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- "Bahira the Monk", (http://www.amaana.org).

- “Tolkien”. (www.tolkienlibrary.com).

- “Hebrew Bible”, (http: //www.hebrew. org).

- “Resurrection in Holy Quran”, (http://quran.com/37).

- “Man’s Status in Islam”. (www.al-islam.org).

- The Elves in the Lord of the Rings”, (http://hubpages.com/).

- “Mahdi”, (www.books.google.com.tr).

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APPENDIX

Summary of The Lord of the Rings: The Fellowship of the Ring

The Fellowship of the Ring is the first book in the trilogy of The Lord of the Rings. The plot takes place in the world of Tolkien’s creation known as the Middle Earth. A ghost looms over the Middle Earth. It is called as the Dark Lord, Sauron. He tries to consolidate his huge power by asserting the One Ring that he has lost. That ring holds much of his power. He thinks that with his immense power he could enslave the Middle Earth. He is of the opinion that he can unleash the evil with little opposition.

The story of The Hobbit which is called Bilbo Baggins has stolen the ring from a treacherous creature called Gollum. Suddenly, this ring ends up with Frodo Baggins who is Bilbo’s nephew. It is a fact that Frodo is depicted at the centre of this epic drama which involves the ring that he knows less about. Gandalf, the wizard, warns Frodo that he should depart the shire and hold the ring out of Sauron’s hands. They happen to meet a fellow called Tom Bombadil helping them get out of the trouble when they are faced with the Nine Black Riders. As the story furthers, they meet Strider/Aragorn and they safely go on to the country of the elves. Frodo recovers from a wound. He is healed by Elrond.

The Elrond Council meets to decide to destroy the ring at the Cracks of Doom. It is hundreds of miles away and deep inside the evil lands of Mordor. Finally, The Fellowship of the Ring is established. It includes nine individuals. Gandalf is given to meet his end on the Bridge of Khazad-dum. He attempts to defend the company from the evil Balrog. Then the group decides to continue without him. They head to south into Lorien which is a forest of elves. At this forest the Lady Galadriel offers comfort, peace, and security for a while. Frodo matures in in knowledge and his maturity. He becomes much more resolved to accomplish his mission because Boromir tries to steal the ring from him. Frodo is aware that he must fulfill his duty but he knows quite well he must not endanger his friends. In order not to make them frightened Frodo continues his fight alone even though Sam finds him and refuses to do anything other than escort him. They head towards the evil land of Mordor.

The Two Towers

The movie begins with Gandalf fall into the mine with the Balrog. While falling he catches his sword. And he stabs the Balrog. Then, he lands successfully into a body of water. This is a vision dreamt by Frodo but not in reality. Frodo and Sam are seen to be going in circles but they seem not to make any progress on their way to Mordor. Frodo realizes that Sauron’s fiery eye is on his ring. Frodo and Sam are aware that something bad and swampy will occur soon. They stumble upon Gollum which is a pale, hunched creature. Who used to be hobbit? Gollum calls the hobbits

42 thieves. Gollum accuses them of stealing his ring from him. After a short fight over it the hobbits makes Gollum subdued.

Meanwhile, Legolas, Gimli, and Aragorn pursue the Uruk-hai, which carry Pippin and Merry. In the castle of Rohan, Éowyn and Éomer, the niece and nephew of King Théoden, tell the elderly, incapacitated king that Saruman’s army has severely injured his son the prince; he will soon die. Wormtongue, the king’s evil advisor, has Éomer banished. The Uruk-hai carrying Pippin and Merry are attacked by horsemen of Rohan, led by the banished Éomer, and Pippin and Merry escape in the confusion. Aragorn, Legolas, and Gimli reach the scene of battle shortly afterward. At first they fear there are no survivors, but then they find footprints leading into the woods, which indicate that the hobbits escaped.

In the forest, they come upon a white wizard, who turns out to be Gandalf. Gandalf says that a new stage of the war of Middle-earth is upon them: war has come to Rohan. He leads the others back to the edge of the forest and whistles for his horse, and then the four set off for Rohan. Asked to disarm before going to see the king, Gandalf holds onto his staff, which he uses to release Théoden from Saruman’s controlling spell. Théoden is transformed from elderly to middle-aged and from weak to strong, and he banishes Wormtongue. Soon villagers arrive at the castle, telling of an oncoming orc and Uruk-hai army. Théoden elects to move Rohan’s entire population to the fort at Helm’s Deep, which is what Wormtongue, who arrives at Saruman's tower, tells Saruman will happen.

Meanwhile, Pippin and Merry have discovered Treebeard, a giant walking tree, or Ent, which has promised to keep them safe. Sam, Frodo, and Gollum, having arrived at the gates of Mordor, are about to enter Sauron’s kingdom when Gollum suggests that they take a back entrance. Frodo defends Gollum to Sam. Frodo feels sympathy for the former ring-bearer, while Sam says that the ring is beginning to take over Frodo.

One night, as Frodo and Sam sleep, Gollum has the first of what will become a series of internal debates. Sméagol, his good side, wants to be obedient to Frodo, who has treated him so nicely. Gollum, his bad side, desperately wants the ring. Sméagol temporarily wins out, and the next day Gollum/Sméagol presents Frodo with a gift, a rabbit he’s hunted, which Sam cooks as a stew. As they eat, they see thousands of troops marching to Mordor, part of the army Sauron is assembling. These arriving soldiers are attacked by a group of humans led by Faramir, Boromir’s younger brother, who come upon Frodo and company and capture them.

In a dream, Arwen encourages Aragorn to stay the course and not falter. Her father wants her to go off with the other elves to eternal life. Aragorn tells her that their love is over and she should go. As his people head to Helm’s Deep, Théoden leads an army to fend off the approaching orcs. Aragorn appears to die as he falls over

43 a cliff in the clutches of a hyenalike creature. However, he actually falls into a body of water, and dreams of Arwen kissing him. Aragorn’s horse resuscitates him and carries him to Helm’s Deep. Arwen’s father, Elrond, tells her that the time has come to leave Middle-earth. She wants to wait for Aragorn, but her father insists that Middle-earth can offer her only death. Even if Aragorn does manage to return, he is mortal and will eventually die. However, the Lady of the Woods tells Elrond that Faramir, who has taken Frodo captive, will seize the ring and then all will be lost. Do we elves leave Middle-earth to its fate? She implores Elrond. Do we abandon the fight and let them stand alone?

Faramir questions Frodo and Sam. He wants to know of his brother’s death. That evening, Faramir captures Gollum, who’s been following the troop. Faramir wants to kill the creature, but Frodo insists on sparing him. Later, Frodo tries to help Gollum escape, but Gollum misunderstands and thinks Frodo is complicit in his capture. He undergoes another round of Sméagol/Gollum debates, and Faramir comes to understand that Frodo has the ring. Sam explains that their task is to destroy the ring in Mordor, but Faramir says the ring will go to Gondor.

An army of 10,000 marches on Rohan, and Helm’s Deep prepares for battle. Aragorn says they must call upon their allies, but Théoden says they have none and that Gondor cannot be counted on. Things do not look good for Rohan, since the fighters are few and of generally low quality, but all try to be hopeful. Then an elf army of bowmen led by the warrior Haldir arrive. Sent by Elrond, they come to honor the ancient alliance between men and elves. The orcs and Uruk-hai arrive at the walls of Helm’s Deep beneath a pouring rain. The two armies face each other, and the combat begins when a single human lets an arrow fly. After that, a ferocious battle rages. The Uruk-hai raise ladders and scale the walls of Helm’s Deep. The elf-human army fights bravely, but the oncoming Uruk-hai are difficult to withstand. They pierce the castle walls and force the defending army deep within the castle. Haldir is killed in battle. Gimli and Aragorn fight bravely on the drawbridge, buying time for the rest of the defending army to regroup.

Meanwhile, the Ents have gathered to debate whether to go to war. They speak incredibly slowly and take a long time to make decisions. Eventually, despite Merry’s entreaties that they participate in the world, the Ents decide against going to war and encourage the two hobbits to return to the Shire. As Treebeard carries the two hobbits to the edge of the forest, however, he comes across a stretch of gutted forest and burnt trees. He blames Saruman for the destruction and decides to rally the other Ents to war.

Women and children flee Helm’s Deep for the safety of the mountains as Aragorn rallies the remaining soldiers to continue to fight. When all hope seems lost, Gandalf appears in the distance along with the riders of Rohan, led by Éomer, who charge the Uruk-hai. The Ents attack Saruman's tower and destroy its defenses. They open a dam and the rushing water floods the entire plain surrounding the tower. The

44 battle of Helm’s Deep is won, but Aragorn and Gandalf see Mordor in the distance, buzzing with activity. The battle for Middle-earth, they know, has just begun.

Meanwhile, back in Gondor, where Faramir has brought his captives, Frodo stands face-to-face with a wraith riding a dragon and is about to hand him the ring when Sam intervenes. Angered, Frodo almost attacks his friend, then apologizes and begins to doubt his own strength. Sam encourages him with a stirring speech about heroism and fighting for good. Moved by Sam’s words, Faramir releases the hobbits.

The Return of the King

In a flashback, we see Sméagol, a hobbit, happily fishing with a friend. The friend falls into the water and reemerges holding a ring. Sméagol wants the ring and strangles his friend to death. After this, Sméagol slowly decays into the dirty, green, raw-fish-eating swamp creature Gollum. He says he forgot what life was like outside his cave. He even forgot his own name. Back in the present, Gollum awakens Frodo and Sam and hurries them along. Sam says he’s begun to ration the little food they have left.

Meanwhile, Aragorn, Gimli, Legolas, and Gandalf come upon Merry and Pippin celebrating on the flooded plain of Saruman's tower, which Treebeard now seems to control. Saruman is still alive, but he is powerless and isolated in his tower. Pippin spots a seeing stone in the water, and Gandalf grabs it and covers it up. At a memorial service and victory celebration at Rohan, Éowyn shares wine with Aragorn, with whom she is falling in love. That evening, Pippin steals the seeing stone from Gandalf and sees the fiery eye of Sauron. The stone nearly kills Pippin, who is revived by Gandalf. In the stone, Pippin saw a vision of Minas Tirith, the capital of Gondor, destroyed. He also saw Sauron but refused to give the Dark Lord any information about Frodo. Gandalf says this vision proves that Sauron plans to attack Minas Tirith, where he and Pippin head.

About to depart Middle-earth for immortal life, Arwen has a vision of a child that she and Aragorn will have. Quickly, she turns around and returns to Rivendell, where she beseeches her father, who has the gift of foresight, to tell her everything he has seen. She says she knows that death is not the only thing that awaits in her future, but also a child. She says that if she leaves now, she’ll regret it forever. She asks her father to reforge Narsil, the sword with which Isildur cut off Sauron’s finger, thereby releasing the ring.

Meanwhile, Gandalf and Pippin arrive at Minas Tirith, where Lord Denethor, who rules Gondor as steward in the absence of the king, already knows of the death of his son Boromir. Pippin offers his fealty in payment for Boromir’s life, claiming that Boromir saved his own. Gandalf calls upon Denethor to raise an army and call upon his allies. Denethor, however, knows about Aragorn and is afraid of losing power.

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Gandalf says he cannot resist the return of the king, but Denethor insists that Gondor belongs to him. Disobeying Denethor but following Gandalf’s instructions, Pippin lights the Beacon of Minas Tirith, with which Gondor calls its allies to help. Soon, beacons all across Middle-earth are lit, and Théoden decides that Rohan will answer the call.

Faramir and his men are gathered at Osgiliath, an outer fortress of Gondor, but lose a battle to an approaching orc army. Escaping to Minas Tirith, Faramir tells Gandalf he has seen Sam and Frodo. Denethor, who clearly favors the deceased Boromir over his surviving son Faramir, beseeches Faramir to retake Osgiliath. Faramir agrees, even though it is clearly a suicide mission. He and his men are promptly slaughtered as they ride into battle.

Gollum leads Sam and Frodo to a secret staircase that leads into Mordor. Frodo is pulled toward the front gates, and Sauron’s giant eye burns, sensing the nearness of the ring. Gollum tells Frodo that Sam will turn on him and come after the ring. As the hobbits sleep, Gollum throws away their remaining food after sprinkling crumbs on Sam to make it look like Sam ate the food himself. When they wake up, Sam discovers that the food is gone and accuses Gollum, who points to the crumbs on Sam’s cloak. Sam beats up Gollum and then asks Frodo if he needs help carrying the ring, which triggers Frodo’s doubts about Sam. Frodo decides that Sam, not Gollum, is the problem and decides to continue on with only Gollum.

At camp with the horsemen of Rohan, Aragorn dreams that Arwen has chosen immortality, thereby breaking her promise to him. He is roused by a messenger, who informs him a stranger has come. Aragorn follows the messenger into a tent where Elrond reveals himself and relates very different news about Arwen: she is dying, and her fate is tied to the ring. For Aragorn, saving Middle-earth is now bound up with saving the life of his love. Elrond also tells Aragorn he needs to enlist those who dwell in the mountain to fight against Sauron. These mountain-dwellers are crooks, murderers, and traitors, but they will respond to the king of Gondor. In an act that functions as a kind of coronation, Elrond presents Aragorn with the sword Anduril, which was forged from the shards of Narsil. Éowyn confesses her love to Aragorn, but he tells her he is committed to another. He rides into the mountain with Legolas and Gimli. The men of the mountain swore an oath to a previous king of Gondor but reneged, and Isildur put a curse on them, decreeing that they would never rest until they had fulfilled their obligation. Aragorn and company enter a cave in the mountain and come across a ghost king who says that the dead do not suffer to let the living pass. Suddenly, swarms of ghostly warriors appear. Legolas’s arrows are powerless against them, but Aragorn’s sword can stop their thrusts. He asks them to fight for him and regain their honor, marking the first time that he asserts himself as king of Gondor.

Dragged behind a horse, Faramir’s body arrives at Minas Tirith. The orc army catapults the heads of his dead companions into the city. Denethor bemoans the end of

46 his line, but Pippin insists that Faramir is still alive. The attack on the city begins, but Denethor commands the soldiers to abandon their posts. Seeing that the king is losing his mind, Gandalf takes over command and orders the soldiers to prepare for battle. While the battle rages outside Minas Tirith, Denethor plans to burn Faramir and himself on a pyre. Pippin insists that Faramir is not dead, but Denethor is unconvinced. He lights the pyre, but Gandalf and Pippin rescue Faramir, and Denethor burns alone.

Gollum and Frodo arrive at a cave full of skeletons and giant spider webs. With his plan to steal back the ring falling into place, Gollum seems to disappear, and Frodo is suddenly alone and lost. Meanwhile, Sam, descending the stairs out of the mountain, comes upon the bread that Gollum dropped. He understands Gollum’s deceit and turns around. In the cave, Frodo gets stuck in a web. Using the gift given to him by the Lady of the Woods, he lights the cave and sees Shelob, a giant spider, coming toward him. Frodo cuts his way out of the web and escapes the cave, but Gollum attacks him. They struggle, and Gollum falls over a cliff. The Lady of the Woods reappears to Frodo and encourages him to complete his task. Frodo continues to Mordor on his own. However, Shelob creeps behind him, stings him, and spins a thick web around him. Sam arrives and fights off the creature, but Frodo is wrapped tight in a cocoonlike bundle of webbing, and Sam fears he is dead. Sam abandons the body when a few orcs come down the path. They pick up Frodo’s body and carry it off with them.

Giant elephants, carrying numerous reinforcements from Sauron, arrive on the battlefield of Minas Tirith. Having recently arrived at the battlefield, the riders of Rohan fight bravely, using their speed and agility to confront the elephants. Still, the battle appears to be going in Mordor’s favor. Pippin and Gandalf, within the castle, begin to philosophize about death. On the battlefield, the witch-king is about to kill Théoden, but Éowyn and Merry intervene. Merry distracts the creature, and Éowyn kills it. Théoden dies from his wounds, but he is proud of Éowyn and goes gladly into the afterlife. Meanwhile, a ship carrying Aragorn and his army of ghost men arrives, and the group overwhelms the orc army. The field is calm, and the battle seems won. Aragorn releases the men of the mountain, and they disappear. Pippin and Merry reunite on the battlefield.

Frodo awakes in Mordor. He is chained and half naked. His things have been taken from him, including the ring. Sam enters the orc stronghold where Frodo is held captive and rescues Frodo. When they are free, Sam tells Frodo that he, not the orcs, has the ring. He took it when he thought Frodo was dead. Though a little reluctant to return it to Frodo, he agrees to. The two friends dress in orc armor and go onto the plains of Mordor. They spot Mount Doom in the distance, Sauron’s fiery eye raging at its peak.

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Back at Minas Tirith, Gandalf despairs about Frodo’s ability to complete the mission, but Aragorn says they must not give up hope. He suggests they march upon Mordor to distract Sauron. As Aragorn’s army approaches the gates of Mordor, Sauron’s orcs are drawn from the plains of Mordor to its front gate, and Sam and Frodo cross the plain unhindered. Nevertheless, the passage is far from easy. They have little water left. They drink the last drops and accept that there will be no return journey. As they struggle up Mount Doom, Sam encourages his friend with talk of the Shire and has to carry the weakened Frodo a good distance on his back. Gollum reappears, and Sam fights him as Frodo runs to the top of Mount Doom on his own. Standing above the fiery inferno of Mount Doom just as Isildur did years earlier, Frodo holds the ring above the volcano, but, like the former king, he cannot let it go. Instead, he declares the ring his and puts it on. Gollum has also managed to get to the top of the mountain and attacks Frodo. In the ensuing struggle, Gollum bites off the finger on which Frodo is wearing the ring and falls, clutching the ring, over a cliff and into the lava below, while Frodo survives by holding onto the cliff. Sam pulls him up as the ring disappears into the sea of fire. With the ring destroyed, Sauron’s eye burns out. The tower of Mordor begins to collapse and then explodes. Mount Doom erupts, flooding the plain with lava. Sam and Frodo are stuck on top of a giant boulder, with lava flowing all around. They prepare for their deaths, but Gandalf swoops by on a giant eagle and picks them up.

Frodo awakens in a luxurious bed with Gandalf by his side. The remaining fellowship is there, too. Aragorn is crowned king at a ceremony in Gondor. Placing the crown on his head, Gandalf announces the return of the king. Legolas and the elves arrive, along with Arwen. She and Aragorn kiss. Then the whole crowd bows before the four hobbits. The fellowship is declared over, and the fourth age of Middle- earth begins. The hobbits return to the Shire, and the four friends drink at a pub. Sam sees the girl he used to have a crush on and talks to her. Shortly thereafter, they are married. Frodo writes his adventures in the same manuscript in which Bilbo wrote his. It is called The Lord of the Rings. He finishes four years to the day after receiving his wound from the ringwraith, but he still hasn’t healed from the experience, and he, along with Bilbo and Gandalf, head off with the elves to eternal life. As he boards the ship that will carry them off, Frodo hands Sam his book. “The last pages are for you, Sam,” he says. Then the boat sails off. Returning to the Shire, Sam joins his wife and two children.

Most of the above summaries have been collected from different internet sources such as cliff notes, spark notes and other web sources have been used. We have given the summary of the Lord of the Rings to make the first times readers to have a glimpse of it.

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ÖZ GEÇMIŞ Kişisel Bilgiler: Adı ve Soyadı: Hiba Hasan Mahmood Doğum Yeri ve Yılı: Kirkuk- Iraq 12/06/1983 Medeni Hali: evli Milliyet: Irak Eğitim Durumu: Lisans Öğrenimi: University of Kirkuk/ College of Education Yüksek Lisans Öğrenimi: Süleyman Demirel Üniversitesi, Isparta, Türkiye

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CURRICULUM VITAE Personal Information: Name: Hiba Hasan Mahmood Place of Birth: Kirkuk- Iraq Date of Birth: 12/06/1983 Marital Status: Married Nationality: Iraqi Education: Undergraduate Education: University of Kirkuk / College of Education Graduate Education: Süleyman Demirel Üniversitesi, Isparta, Turkey

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