Surah Al-Kahf 18:83-101 - Quran Translation Commentary

86. Till, when he reached the setting-place of the sun, he found it setting in a black spring,¹⁰⁹ and near that found a people.¹¹⁰ We said: ‘O Zul Qarnain! Either punish them or treat them kindly.¹¹¹”

87. He replied: ‘As for him who does wrong, we shall punish him,¹¹² and then he will be brought back to his Lord, who will punish him with awful punishment.”

88. And as for him who believes and performs good acts, good will be his reward, and we will give him to do easier task’.¹¹³”

89. Again he collected necessaries (for yet another campaign).¹¹⁴

90.” Till, when he reached the rising-place of the sun, he found it rising on a people for whom We had appointed no shelter from it. ¹¹⁵”

91. Thus (We caused him to overpower that nation too). And we had full knowledge of what he had.¹¹⁶

92.” Then he collected necessaries (for the third campaign).”

93. Till, when he reached between the two walls (of the mountains) he found on this side of them a people who could scarcely understand a word.¹¹⁷

94.” They said: ‘O Zul Qarnain! Yajooj and Majooj (Gog and Magog) are ravaging this land. So may we pay you tribute on condition that you will build a wall between us and them?’¹¹⁸”

95. He said: ‘The power that my Lord has given me is better. Do help me with strength (manpower), I will make between you and them a barrier.¹¹⁹”

96. Bring me pieces of iron -till, when he leveled the gap between the cliffs, he said: ‘Blow (your bellows)’till, when he made them (red like) fire, he said: “Bring me molten copper to pour thereon.”¹²⁰”

97. (And when the wall was completed) they (Gog and Magog) could not surmount, nor could they pierce it.¹²¹”

98. He said: ‘This is a mercy from my Lord. But when the promise of my Lord will come to pass, He will level it to dust, for the promise of my Lord is true.”¹²²

99. And that day We will let (the people) come so that some of them may dash against others like waves¹²³,¹²⁴ and the Trumpet will be blown. Then We shall gather them together in one gathering.

100. On that day We will present Hell to the disbelievers, plain in view.¹²⁵

101. Those who had turned a blind eye to My admonition, and who could not bear to hear (it).¹²⁶

Commentary

107. This query was raised by the disbelievers of Makkah on the prompting of the Jews, and the purpose was to test the Prophet-whether he was really a recipient of the revelation from God, in that case let him narrate the chronicle of Zul Qarnain. They very well knew that he had neither acquired any knowledge of history, nor had he read any religious books, therefore, it would not be possible for him to give satisfactory answer to this question. But the divine revelation threw such a revealing light on this chronicle that one more proof of his being a true prophet came to light.

From the question of the Jews it is clear that the personality of Zul Qarnain was well known according to them and this title of his had been known from earlier times. Therefore, Qur’an while mentioning the great conquests of this victorious king, brought into focus those aspects of his character which expressed his God-fearing trait, extreme anxiety for and sense of accountability before God. The reason for his title of Zul Qarnain being famous was probably that his kingdom had spread to distant lands from east to west, and probably he was the first ruler who ruled over a very large part of the populated area of the world.

Qarn means horn and Zul Qarnain means one having two horns. By two horns is meant the two banks or lines of the east and west where the human population ends. Beyond that wherever human population was it was in other directions or across the sea or the mountains.

The personality of Zul Qarnain was famous at the time of the revelation of Qur’an, but later on it receded in the background. When the commentators tried to fix as to who this ruler was, they surmised that he was the great conqueror Alexander of Macedonia, 345 B.C. to 323 B.C., who was a pupil of Aristotle. However, about “Alexander of Macedonia it cannot be stated with any degree of eternity that he was a Muslim, nor that he was a justice loving king, nor is there any historical proof of his campaign in the west which has been narrated in the Qur’an. On the contrary history shows him to be an idolater and a landgrabbing ruler. Therefore, he cannot be taken as the Zul Qarnain of the Qur’an.

Since this Zul Qarnain was well known to the Jews, for research to find out his identity we will have to turn to ancient scriptures. In the modern times Maulana Abul Kalam Azad has presented the result of his research on the basis of the ancient scriptures and other historical evidences in his commentary “Tarjumanul Qur’an”. According to his research Cyrus of Iran, from 559 B.C. to 529 B. C., was the Zul Qarnain mentioned in the Qur’an.

Cyrus was the ruler of Iran. After forming a United Kingdom of Faras (Iran) and Media (North Iran) he turned to west, and his conquests extended up to Lydia (Turkey), and in the east too, his kingdom extended to a wide area. After conquering Babylon, he released the Jews who were living in slavery from the time of Bakht Nasr (Nebuchadnezzar) and allowed them to go to Jerusalem. In other words, he had appeared as a saviour for the Bani Israil, that is why he is mentioned as a good ruler in the Bible and he has been termed as God’s shepherd (Isaiah 44-48), and from the Book of Azra, evidence of his being a worshipper of God is obtained (See Azra Chapters 1 and 6). Therefore, it is probable that Cyrus of Iran is the Zul Qarnain of Qur’an.

The ancient historian, Herodotus, has called Cyrus as the most popular personality of Iran and has recorded his campaigns. The contributor of the Encyclopedia Britannica introduces Cyrus like this. He was the founder of the Achaemenian empire. This empire is the first World State, in which were included the area from the Aegean Sea to the river Indus ........ He was a tolerant and ideal ruler who was called by the ancient people of Iran as the Father of the Nation and in the Bible he is termed as the saviour, in view of his relieving the Jewish slaves from their slavery. (Ency. Brit. Vol. V. P. 409).

108. That is: The means and resources which were needed for a vast kingdom were readily available for him.

109. That is: In the western direction, he reached the Land’s end. Further on there was sea, which had taken the shape of a black lake. There it appeared to him as if the sun was drowning (setting) in the muddy water. The drowning or the setting of the sun is an idiom and it is not to be taken literally.

It means that when Zul Qarnain set on the conquering campaign towards the west, he went on conquering country after country, till he reached a place beyond which there was no land. Further to that there was the sea looking like a lake, So the question of advancing further does not arise.

The capital of Cyrus was Hamdan (Iran), and when he set on the western campaign he conquered Lydia (Turkey). On its west lies the Aegean Sea, and near the bank the Gulf of Izmir has taken the shape of a gulf, in which the red water, muddy water of the Ghadis canal falls. Probably Cyrus might have stood on this bank and sighted the sun setting in this muddy water. (These details are taken from Dr. Abdul Aleem Abdur Rehman’s book Mafaheem-i-Jugraphia Fi Qasasil qurani, which is in Arabic and is published from Darush Shurrooq, Jeddah).

110. This might be the Turkish nation, as is clear from Cyrus’s history.

111. That is: The idea was placed in Zul Qarnain’s mind that he is in such a position that if he wanted to punish that nation he was powerful enough to do so, or if he wanted to treat them with kindness he could also do that. It does not mean that he should either tyrannize the vanquished people or treat them kindly. The idea is to clarify his powerful position.

112. That is: We will punish only those who would be found to be committing wrong acts, no one will be unjustly penalised. The meaning of this announcement of Zul Qarnain is that his policy towards the vanquished nation will be just and fair.

It should be noted that when Cyrus came to power there were tyrannical governments around his country. The government in Babylon was the worst example of oppression and tyranny, which had compelled the Bani Israil to live as slaves. The task of freeing these oppressed people from the yoke of slavery of the tyrants was entrusted to Cyrus.

The victories of Zul Qarnain referred to in the Qur’an are to convey that he had taken these steps to deliver mankind from oppression and corruption, and this was a great service to humanity. It did not signify land-grabbing and adventureseeking. Wherever in the world the clouds of oppression gather, Allah’s miracle of mercy also appears there, and the winds of justice blow in those directions.

113. It is learnt from this that only the objective for freeing the oppressed people from the yoke of the tyrants was before him, but it was also to show to the people the path of monotheism, and by creating awareness of the life of the Hereafter it was also to make people realise the necessity of leading a righteous life. A principle which is elicited from these steps of Zul Qarnain in the Qur’an is that for such a pure and pious objective it is lawful and proper to take up fighting.

114. This second campaign was in the direction of east.

115. That is, ‘In the east too he advanced, crossing townships and cities, he reached a place where there was no arrangement for the people to take shelter from the sun, that is, the people had not built houses, but were living a nomadic life.

Cyrus in his eastern campaign had reached up to Balkh in Afghanistan, and at the other side up to Makran in Baluchistan. Further on was the mountainous range. Here lived the nomadic tribes, who were totally ignorant of civilisation. (See Mafaheem-i-Jugraphy Fi Qasasil Qurani, pages 262-263).

These wild tribes might have been carrying on raids and looting attacks on the Iranian borders, and therefore, Cyrus went up to the end of their country and defeated them.

116. Thus Allah gave Zul Qarnain supremacy over these wild tribes, and Allah was fully aware of his strategies and resources, which he had employed for attaining victories in these campaigns.

117. This is the narrative about the third campaign of Zul Qarnain. The circumstantial evidence shows that it was in the northern direction. When he advanced further, he reached a place where there was a pass between two mountains, and nearby lived an uncivilized nation, whose people could hardly understand any language. It is possible that beside being uncivilized they might have had quite a different tongue.

Besides conquering the eastern and the western countries, Cyrus had conquered the strongest kingdom of the time, Babylon. And the limits of his kingdom had widened up to the Caspian Sea. Therefore, his third campaign might have been in the northern direction. Although it is not mentioned in history with clarity, but both the Greek historians, Herodotus and Zenophen, explain that Gorsh (Cyrus) the Sethian nation. (Qasasul Qur’an (Urdu) - Maulana Hifzur Rehman, Vol. 3, page 153). Between Azerbaijan and Armenia there is a canal called the ‘Kora Canal’, which is named after probably Gorsh or Cyrus. In the north between the Caspian Sea and the Black Sea there is a range of mountains known as Caucasus. In this mountain range there was a pass where Cyrus found a nation, whose language was different.

118. This nation somehow explained to Zul Qarnain that a people, Gog and Magog, come through this pass and ravage their land, therefore, he should seal this pass by erecting a wall so that their passage might be closed. For this task they. were prepared to pay some tribute or tax to Zul Qarnain.

Gog and Magog are those nations which lived in the north of Caucasus, and they were spread out from Russia to Mongolia. There is absolutely no reality in those narratives in which very strange stories are related depicting them to be some very strange creatures. They were people like other peoples. However, they were wild and used to carry on raids on other people and loot them. Quran has described them as ravaging the land. In the Bible Magog are mentioned to belong to the race of Nooh (Noah) (Genesis 10: 1).

In the book of Ezekiel it is narrated: “And you, son of man, prophesy against Gog, and says, Thus says the Lord God: Behold, I am again you, O Gog, chief prince of Meshech and Tubal; —— I will send fire on Magog and on those who dwell securely in the coastlands; and they shall know that I am the LORD” (Ezekiel 39: 1—— 6)

Probably by Rush which is not mentioned in Eng. Transl. of the Bible) is meant Russia, by Meshech is meant Moscow, and by Tubal is meant Tobelsik. It shows that at that time wild communities lived in Russia and used to indulge in plundering and looting.

“And on the eastern side are the colonies of Gog and in their midst the Caucasus mountain is the dividing limit.”

(Muqaddama Ibn Khuldoon-p 79).

119. That is: Allah has provided for me such abundant resources that to stop the marauders and ravagers by erecting a wall, it is not necessary to levy any tax on you or to receive any tribute from you. I will perform this service, however, you will have to provide labour and manpower.

120. It is thus learnt that this wall was constructed with iron and copper and not with dust and stones. Iron sheets were placed vertically and fire was blown with the bellows till they became red hot, and then molten copper was poured over them, and thus this iron wall was constructed.

So far as the question of supply of iron and copper is concerned, in the region near Caucasus, Azerbaijan, there are a number of iron mines, and in Armenia are found iron as well as copper mines. (Please see Mafaheem-i-Jugraphy Fi Qasasil Qurani, 307) The wall was erected between two mountains. This was the Danyal pass, which is now extinct.

121. By the construction of this wall, the ravaging of Gog and Magog stopped. The wall was high and therefore, they could not climb over it. As it was made of iron they could not even pierce it. Thus was this great service performed by Zul Qarnain.

122. Zul-Qarnain did not say that the construction of this wall was his great achievement, but as a sincere and faithful slave of Allah he termed it to be the result of the mercy of his Lord. Expressing his belief in the Hereafter, he said that however strong this wall might be, it was not everlasting. It will be turned into dust at least on the Doomsday, if not earlier.

It did not mean that this wall would last till the Doomsday, but that it meant that even if it lasted for a long time it has to be destroyed on the Doomsday at least.

This iron wall lasted for more than a thousand years. The Abbasid Khalifa Wathiq Billah had sent his officers to investigate about this wall, and they had submitted a report that this wall was constructed with bricks made of iron in which the molten copper was also included, and its iron gate was locked. -(Tafseer Kabeer, Vol. 21, page 170).

123. By that day is meant the Day of Resurrection. The statement of Zul-Qarnain had ended with the words ‘The promise of my Lord is true’, and what is stated here by Allah is in relation to that statement.

When the Day of Resurrection will begin, people will come out in the open in fright. It will be a flood of people which will suddenly burst. The people will be running helter skelter in all directions and thus will be dashing against one another.

124. The occurrence of dashing of the people against one another will take place on the first sounding of the Trumpet. On account of this catastrophe all people will die. Thereafter when the Trumpet will be sounded for the second time, all members of the human race will be revived, regardless of the time when and the place where they might have died, and Allah will gather them all together before Him. Thus the entire humanity will be assembled on the Day of Judgment.

125. Before the people who had been denying the existence of Hell in the Hereafter and had been making fun of it in the world, the Hell will be presented plumb in their view, so that they may see it with their physical eyes.

126. That is: The admonition and guidance which was sent down with a view to bringing them to their senses was completely ignored by them and they had turned a blind eye to that, and were also not prepared to listen to it.

Allah has granted to man faculties of hearing and seeing in order that he may see his signs and revelations and hear His admonitions. But when man does not use these faculties for this purpose, then these faculties are paralyzed. In such a case he neither can see the splendour of God-worship nor can he hear any good counsel.

If the psychology of the infidels is analysed, it will be easy to understand how they have satisfied themselves on their straying. If Allah has given to man the faculty of taking a decision, He has also granted him desires, so that he could be tested. When man instead of overcoming his desires is overcome by them, he is apt to make wrong decisions, and in fact he adopts the path of disbelief as a consequence of being overcome by his carnal desires. And when he is overcome by his desires, their veils are drawn over his intellect, and when the intellect is blinded by the veils of desires, the faculties of hearing and seeing which are the means of providing right knowledge to the intellect for guiding man in the light of knowledge, become paralysed. And the veils of desires which lie over the intellect are in reality the veils of ignorance.