النص المفهرس

639
Surah Al-Kahf : 18 : 79 - 82
كر خضر وربع كشق را شكست صد ورقّ ور شكست خضر مست
Yes, al-Khidr did break the boat while sailing at sea
But, a hundred saving graces in his breaking we see
The opening sentence of verse 80: "Sti ef, (As for the boy) means the
boy who was killed by al-Khadir &. The reality behind it, as stated by
him, was that the boy was cut out for infidelity and rebellion against par-
ents. But, his parents were pious people. Al-Khadir al said that they
apprehended that, once this boy grew up, he would harass his parents
and cause them pain. And when he took to infidelity as a young man, he
would not only become a live trial for the parents but would also endan-
ger the very faith of his parents because of their love for him.
In verse 1, it was said: فَاَرَدُنَآ أَنْ يُّيُدٍ لَهُمَا رَبُّهُمَا خَيْرًا مِّنْهُ زَكُوةً وَاقْرَبَ رُحُمًا "We, there-
fore, wished that their Lord would replace him with someone better than
him in piety [having good deeds and morals] and more akin to affection
[fulfilling due rights of the parents]."
It will be noticed that the form used in this situation is plural:
(we apprehended) and: Ují (we wished). One reason for it could be that
al-Khadir Mes attributed this apprehension and wish to himself and to
Allah Ta'ala both. And it is also possible that he may have attributed it
to himself alone - if so, the expression: Újí (we wished) would mean: 'we
prayed to Allah' because this matter of replacing a boy with a better one
is an act which falls in the exclusive domain of Allah Ta'ala. Al-Khadir
Sell or some other human being cannot be associated with it.
If, at this point, someone were to say: If it was in the knowledge of
Allah Ta'ala that this boy will grow into an infidel and mislead his par-
ents as well, then, this event - true to the knowledge of Allah Ta'ala -
should have necessarily transpired as it did. Then this doubt would be in-
correct for the reason that nothing can come into being contrary to Di-
vine knowledge.
It can be answered by saying that it was there in Divine knowledge
with the appendage and condition: If he reached maturity, he will not
only become a disbeliever himself but would pose a danger for other Mus-
lims also. Then, as he was killed before reaching the age of maturity, the
ensuing event is not contrary to Divine Knowledge. (Mazhari)

640
Surah Al-Kahf : 18 : 79 - 82
Ibn Abi Shaibah, Ibn al-Mundhir and Ibn Abi Hatim have reported
from Ibn 'Atiyyah that Allah Ta'ala had blessed the parents of the slain
boy with a girl in his place who became the mother of a prophet. And, as
in a report from Sayyidna Ibn 'Abbas 4%, she gave birth to two prophets.
Some other reports say that through the prophet she gave birth to, Allah
Ta'ala gave guidance to a large community.
About the statement: وَكَانَ تَحُتَهُ كَنُزُلَهُمَا (and there was beneath it a
treasure for them - 82), Sayyidna Abu al-Darda' 4ge
has reported from
the Holy Prophet
that it was a treasure chest of gold and silver. (Nar-
rated by Tirmidhi and al-Hakim, from Mazhari)
Sayyidna Ibn 'Abbas 4çe
said that it was a tablet of gold inscribed
with the following good counsel. This report was also narrated by Sayyid-
na 'Uthman ibn 'Affan dee with its chain of narrators ascending to the
Holy Prophet
(Qurțubi)
-Bismillahir-Rahmanir-Rahim: With the name of Al) بسم الله الرحمن الرحيم .1
lah, the Most Merciful, the Very Merciful).
2. Amazing is the person who believes in destiny, then how could he de-
spair.
3. Amazing is the person who believes that Allah Ta'ala is the sponsor of
all in their sustenance, still, why would he consume himself in striv-
ing for more than he needs and in achieving what is redundant.
4. Amazing is the person who believes in death yet, how could he remain
all happy.
5. Amazing is the person who believes in the reckoning of the Hereafter
yet, how could he afford to be heedless.
6. Amazing is the person who knows the world and its vicissitudes yet,
how could he sit relaxed about it.
7. augusta valy (la ilaha illallah Muhammad rasulullah: There is
no god but Allah Muhammad is a messenger of Allah).
The benefit of the righteousness of parents reaches children,
and their children.
The statement: وَكَانَ أَبُوُهُمَا صَالِحًا (and their father was a pious man - 82)

641
Surah Al-Kahf : 18 : 79 - 82
carries a hint that arrangements were made to have the buried treasure
secured for the orphan children through al-Khadir &del for the reason
that the father of the orphan children was some pious man dear in the
sight of Allah. Therefore, it was to grant his wish and to bring benefit to
his children that Allah Ta'ala made this arrangement. Muhammad ibn
al-Munkadir says: 'It is because of the piety and righteousness of a ser-
vant of His that Allah Ta'ala protects his children, and the children of
his children, and his family, even the homes built around his own.'
(Mazharī)
As in al-Qurtubi, sage Shibli used to say that he was a guarantee of
peace for the city and the area adjoining it. When he died, it was soon
after his burial that the disbelievers of Dailam crossed Euphrates and
took over Baghdad. At that time, everyone was saying that they were
struck by double distress - the death of Shibli and the sack of Dailam,
(Qurțubi, p. 29, v. 11)
According to Tafsir Mazhari, this verse also indicates that people too
should show consideration and affection for the children of the learned
and the pious - unless, of course, they were to succumb to disbelief and
sin.
Later, the word: if (ashudd) in: us si ut si (that they reach their
maturity - 82) is a plural form of: das (shiddah) meaning maturity, the
age when one reaches full maturity and becomes able to decide what is
good or bad for him. According to Imam Abu Hanifah, this is the age of
twenty-five years. Others put it at forty years because it appears in the
Qur'an : ◌ًحَتّى إِذَا بَلَغَ آَشُدَّهُ وَبَلَغَ أَرْبَعِيْنَ سَنَة (until when he reaches his maturity and
reaches [the age of] forty years - al-Ahqaf, 46:15)
Prophetic Eloquence and the Nuances of Etiquette: An Example
Before we turn to this example, let us first understand that nothing
can happen in this world, good or bad, without the will and intention of
Allah Ta'ala. All phenomena of good and evil is as created by Him and is
subservient to His intention and will. Things understood or named as
evil or bad do deserve to be called as evil or bad in terms of particular in-
dividuals and particular circumstances. But, given a total world-view,
they all are necessary and nothing but good in terms of being a Divine
creation as based on wisdom.

642
Surah Al-Kahf : 18 : 79 - 82
In short, whatever calamity or accident stands activated in this
world simply cannot materialize without the will and intention of Allah
Ta'ala. In that respect, every good and evil can also be attributed to
Allah Ta'ala. But, the fact is that, given the creation of Allah Ta'ala, no
evil is evil. Therefore, etiquette demands that evil should not be attrib-
uted towards Allah Ta'ala. The words of Sayyidna Ibrahim Seal men-
tioned in the Qur'an : وَالَّذِىُ هُوَ يُطْعِمُنِىُ وَيَسُقِيْنِ وَإِذَا مَرِضُتُ فَهُوَ يَشُفِيْن (It is He who
gives me [things] to eat and drink, [26:79] and when I am sick, it is He
who cures me - 26:80) are a good example. They teach us the same eti-
quette when the provision of food and drink has been attributed to Allah
Ta'ala. Then comes the provision of cure from sickness. This too has
been attributed to Him. In between came the mention of sickness. He at-
tributed it to himself in the words:وَإِذَا مَرِضُتُ فَهُوَ يَشُفِيْن (and when I am sick,
it is He who cures me) - not in the manner: When He makes me fall sick,
He cures me too.
Let us now consider the diction of al-Khadir Sell. When he formed
the intention of breaking the boat - which was obviously a vicious act -
he attributed this intention to himself and said: 3ff (ara[d]tu: I wanted
to make it defective - 79). After that, he mentioned the killing of the boy
and wished some one would replace him who would be better than him.
Here, there was evil in the act of killing while being blessed with better
progeny in his place was something good. Therefore, because of this com-
mon factor, the form used was that of the first person, plural. It was
said: Újí (aradna: we wished - 81) so that whatever obvious evil there lies
in it is beamed back to his own self and whatever good lies in it stands
attributed to Allah Ta'ala. As for the third event - setting the wall right
to secure the property of the orphans - it was nothing but good. This was
attributed entirely to Allah Ta'ala by saying: 36 sfű (fa arada rabbuk:
So your Lord willed - 82).
Is al-Khadir &gal alive, or is he dead?
The event related to al-Khadir duell mentioned in the Qur'an has
nothing to do with the question of his life or death after it. Therefore, no
clear statement in this regard is present in the Qur'an, and Sunnah.
Some reports suggest his being alive till now while others tell us other-
wise. Thus, scholarly opinion has always been at variance in this matter.
Those who hold that he is alive argue on the basis of the narrative from

643
Surah Al-Kahf : 18 : 79 - 82
Sayyidna Anas 4
e carried by al-Hakim in his al-Mustadrak. It says,
'when the Holy Prophet of left this mortal world, there came a person in
black and white beard. Tearing the crowd of people, he reached inside
and started weeping. Then, turning to the noble Companions, he said
the following words:
إِنَّ فِى اللّهِ عَزَآءً مِّنْ كُلِّ مُصِيَِّةٍ وَّعِوَضًا مِّنْ كُلِّ فَآئِتٍ، وَّخَلَفًا مِّنُ كُلِّ هَالِكٍ، فَإِلَّى
اللَّهِ فَآَنِيْبُوا وَإلَيْهِ فَارُغَبُوْا وَنَظَرُهُ إِلَيْكُمُ فِى الْبَلاَءِ فَانْظُرُوْا فَإِنَّمَا الْمُصَابُ مَنْ لَّمُ يُحْبَرُ
Indeed, in Allah there is endurance against all distress, and
recompense of everything taken away, and He is the real care-
taker for He alone survives after everyone is dead. So, return
to Allah, turn to Him passionately and long for Him alone - be-
cause, deprived is he who has been deprived of the reward of
enduring distress.
After having said these words, when the visitor departed, Sayyidna
".العليا said, 'he was al-Khadir رضى الله عنهما Abu Bakr and Sayyidna 'All
This narrative has also been reported by Ibn al-Jazri in his al-Hisn
al-Hașin where the compiler is particular about including nothing but
what is authentic.
And in Şahin Muslim, it appears that Dajjal (Imposter) will reach a
point close to Madinah when a man of Madinah will come out to confront
him. He will be the best of men during that time, or among the better
ones. Abu Ishaq said, 'this person will be al-Khadir Šel.' (Qurtubi)
And Ibn Abi ad-Dunya has reported in Kitab al-Hawatif with neces-
sary chains of authority that Sayyidna 'Ali 4ce met al-Khadir See who
told him about a Du'a' which, if recited by anyone after every Salah,
would bring for him great reward, forgiveness and mercy. That prayer is
given below:
يَامَنُ لاَ يُشُغِلُهُ سَمُعٌ عَنُ سَمُعٍ وَيَا مَنْ لاَ تُغُلِطُهُ الْمَسَآئِلُ، وَيَا مَنْ لاَّ يَبْرَمُ مِنْ الْحَاحِ
الْمُلِحِّيْنَ اذِقْنِىُ بَرُدَ عَفُوِكَ وَحَلَاوَةً مَغُفِرَتِكَ
O He whose hearing of one thing does not hamper His hearing
of the other,
And O He who never errs in responding to (millions of) re-
quests simultaneously,
And O He who never becomes weary of the plaints made repeat-
edly by those who make them in prayers, let me, in Your mer-

644
Surah Al-Kahf : 18 : 79 - 82
cy, have a cool taste of Your forgiveness and sweetness of Your
pardon. (Qurțubī)
Then, within the same book, exactly the same event, the same prayer
and the same incidence of meeting with al-Khadir des has been re-
ported from Sayyidna 'Umar age as well. (Qurtubi)
Similar to this, there are countless events relating to al-Khadir &all
that have been attributed to the community's men of Allah (awliya').
As for those who do not accept the likelihood of al-Khadir &gal being
alive, their major argument comes from the Hadith of Sayyidna
'Abdullah ibn 'Umar 490 appearing in Sahih Muslim. He says, 'one night,
the Holy Prophet
led the 'Isha' prayer for us during the latter days of
his blessed life. After having turned for salam, he rose and said these
words:
آَرَءَ يُتَكُمُ لَيُلْتَكُمُ هُذِهٍ فَإِنَّ عَلَى رَأْسٍ مِائَةٍ سَنَةٍ مِّنُهَا لاَ يَبْقَى مِمَّنْ هُوَ عَلَى ظَهْرِ الْأَرْضِ
أَحَدٌ
Do you see this night of yours? And after a hundred years from
this night, not one of those present over the land will be alive!
After having narrated this report, Sayyidna Ibn 'Umar 4ee said, 'peo-
ple say different things about it. But, what the Holy Prophet g meant
to say was that this age will be over after hundred years.'
This narrative has been reported in Şahin Muslim also from
Sayyidna Jabir ibn 'Abdullah, almost in the same words. But, after hav-
ing quoted this report, Allamah al-Qurtubi said, 'it offers no conclusive
argument for those who hold that the notion of al-Khadir &Cell being
alive is false because, in this narrative, the words used for the entire pro-
geny of Sayyidna Adam Ml are general with a strong emphasis on the
generality. Yet, it contains no decisive authority (nașs) to prove that this
generality covers the entire progeny of Sayyidna Adam el necessarily.
The reason is that Sayyidna 'Isa Mee too is among the progeny of Sayyid-
na Adam Meel who has not died, nor was he killed. Therefore, as obvious,
the letters: الف لام (alif-lam) in the words:عَلَى الأَرُض (ala al-ard: over the
land) is the alif-lam of 'ahd,' (which points out to something familiar to
the addressees), and means the land of Arabia. It does not include the
whole land mass of the world out of which the Arabs had never heard

645
Surah Al-Kahf : 18 : 79 - 82
even the names of the land of Gog and Magog (Ya'juj and Ma'juj), the far
East and the Islands of the West.' This was the view of 'Allamah
al-Qurțubi.
Similarly, some people have taken the issue of the Finality of Proph-
et-hood as contrary to the notion of al-Khadir Just being alive. The an-
swer to this is also clear. It can be said that the way the 'life' of Sayyidna
'Isa cell is not contrary to the Finality of Prophet-hood, the 'life' of
al-Khadir can also be quite similar.
Some people have raised a doubt about the 'life' of al-Khadir el.
They say, if he were present during the blessed period of the Holy Proph-
et g, it would have been mandatory for him to come to him and to serve
the cause of Islam under him. Because, it was said in Hadith :~
Had Musa been alive [today], he would have had no" حيًّا لَّمَا وَسِعَه، إِلاَّ اتِّبَاعِىُ
choice but to follow me [for my coming has resulted in the abrogation of
the Faith of Musa el.]" But, not far out is the possibility that the 'life'
and prophet-hood of al-Khadir &es may be different from that of the
usual Shari'ah-bearing prophets. Since he is charged with the duty of
carrying out certain affairs of creation (takwin) entrusted with him by
Allah Ta'ala, He takes care of this appointed duty staying aloof from peo-
ple at large. As for following the Shari'ah of the Last Prophet, it is not a
far out proposition that he may have started acting in accordance with it
after the advent of the prophet-hood of Sayyidna Muhammad al-Mustafa
. (Allah knows best)
In Tafsir al-Bahr al-Muhit, Abu Hayyan has reported events of sever-
al pious elders having met al-Khadir & all but, along with it, he has also
said:
وَالْجُمُهُوُرُ عَلَى أَنَّهُ مَاتَ
As for the majority of religious scholars, they hold the position
that al-Khadir dal has died. (al-Bahr al-Muhit, p. 147, vol.6)
In Tafsir Mazhari, Qadi Thana'ullah of Panipat has said, 'the resolu-
tion of all these difficulties lies in what Sayyid Ahmad al-Sarhandi,
known as the reviver of the second Islamic millennium, said on the basis
of his mukashafah (discovery through induced illumination). His words
are: 'I personally asked al-Khadir &Cd about this matter in a state of
kashf. He said', "I and Ilyas & are both not alive. But, Allah Ta'ala

646
Surah Al-Kahf : 18 : 83 - 88
has granted us the ability to appear in the guise of living men and help
people in different ways." (Allah, the Pure, the Exalted, knows best)
Conclusion
I have said earlier that none of our articles of faith or problems of re-
ligious practice is connected with the death or life of al-Khadir El.
Therefore, no clarification or explanation was given in the Qur'an, and
Sunnah about it. So, there is just no need to enter into unnecessary dis-
cussion or debate in it, nor have we been obligated to believe in any one
of the sides of the issue. But, as this problem has found currency on a
wider level, details have been provided.
Verses 83 - 88
وَيَسْئَلُوْنَكَ عَنُ ذِى الْقَرْنَيْنِ ﴿ قُلُ سَآَتْلُوْا عَلَيْكُمْ مِنْهُ ذِكْرًا ﴿أُم﴾ إِنَّا
مَكِّنَّا لَهُ فِى الْأَرْضِ وَاتَيْنُهُ مِنْ كُلِّ شَىْءٍ سَبًا ﴿٤ٌ) فَتْبَعَ سَبَبًا ﴿٨٥)
حَتَّى إِذَا بَلَغَ مَغْرِبَ الشَّمُسِ وَحَدَهَا تَغُرُبُ فِىُ عَيْنِ حَمِئَةٍ وَّ وَجَدَ
عِنْدَهَا قَوْمًا ﴿ قُلْنَا يُذَا الْقَرْنَيْن إِمَّآ أَنْ تُعَذِّبَ وَإِمَّ أَنْ تَتَّخِذَ فِيُهِمُ
حُسْنًا ﴿٨٦﴾ قَالَ آَمَّا مَنُ ظَلَمَ فَسَوْفَ نُعَذِّبُهُ، ثُمَّ يُرَدُّ إِلَى رَبِّهِ فَيُعَذِّبُه،
عَذَابًا نُكُرًّا (٨٧) وَأَمَّا مَنْ أَمَنَ وَعَمِلَ صَالِحًا فَلَهُ جَزَآءَ الْحُسُنى
وَسَنَقُولُ لَهُ مِنْ آَمْرِنَا يُسْرًا ﴿٨٨﴾
And they ask you about Dhul-Qarnain. Say, "I shall now
recite to you some narration about him." [83]
Surely, We gave him power on Earth and provided for
him a way to everything. [84] So he followed a way, [85]
until when he reached where the sun sets, he found it
setting into a miry spring and found near it a people. We
said, "O Dhul-Qarnain, either you punish or take to so-
mething good for them." [86] He said, "As for the one who
transgresses, we shall punish him, thereafter he will be
returned to his Lord, and He will punish him - an evil
punishment. [87] As for the one who believes and acts
righteously, he will have the best in reward, and we
shall deliver to him of our command that which is easy."
[88]

647
Surah Al-Kahf : 18 : 83 - 88
Commentary
Verse 84 opens with the statement : ◌َيَسْئَلُوُنَّك (They ask you). Who is ask-
ing? Related narratives show that they were the Quraysh of Makkah,
those who were coached to ask three questions from the Holy Prophet
. The purpose was to test his prophet-hood and veracity. The ques-
tions were about Ruh (spirit), Ashab al-Kahf (People of Kahf) and
Dhul-Qarnain. Two of these have already been answered. The story of
the People of Kahf has appeared earlier in this Surah, 9-26. The question
about 'Ruh' has appeared towards the later part of the previous Surah
(Bani Isra'il 17:85). Who was Dhul-Qarnain and what happened to him?
This is the third question. (Al-Bahr al-Muhit)
Dhul-Qarnain: His identity, period and country and the reason
why he was so named
Why was he named Dhul-Qarnain? (the one having two horns)
Regarding its reason, there are numerous sayings, and strong
differences. Some said that he had two curly locks of hair, therefore, he
was called Dhul-Qarnain. Some others said that he ruled countries of
the East and West, therefore, he was named Dhul-Qarnain. There was
someone who also said that he had marks on his head that resembled
those of horns. It appears in some narratives that he had wound marks
on both sides of his head, therefore, he was identified as Dhul-Qarnain.
Allah knows best. But, this much already stands determined that the
Qur'an has certainly not given him the name of Dhul-Qarnain. In fact,
this name came from the Jews. He may have been known by this name
with them. Whatever part of the event of Dhul-Qarnain has been
mentioned by the Holy Qur'an is no more than what is described below:
"He was a righteous and just king who reached the East and
the West and conquered countries in between and ruled there
justly. All sorts of means had been provided to him by Allah
Ta'ala in order to help him achieve his objectives. On the route
of his conquests, he traveled in three directions: to the far
West, to the far East and then to the mountain range in the
North. At the last mentioned place, he closed the pass in
between two mountains by a wall cast in molten metal which
made it possible for the people of the area to stay protected
against the pillage of Gog and Magog."
As for the question posed by the Jews to test the veracity and proph-
et-hood of the Holy Prophet , the answer given had left them satisfied.

648
Surah Al-Kahf : 18 : 83 - 88
They did not ask any more questions, such as: Why was he given the
name, Dhul-Qarnain? Which country did he come from? What period of
time did he belong to? This tells us that the Jews themselves took such
questions to be unnecessary and redundant. And it is obvious that the
Qur'an mentions only that part of history or stories which relates to
what is beneficial in the present life or in the life to come, or on which de-
pends the understanding of something necessary. Therefore, neither did
the Qur'an take these things up nor were there any details about it de-
scribed in any authentic Hadith. And it was for the same reason that the
most righteous forbears of Islam, the Sahabah and the Tabi'in also paid
no particular attention to it.
Now the thing that remains to be addressed is this matter of histori-
cal narratives or that of the present Torah and Injil. Then it is also evi-
dent that perennial interpolations and alterations have not left even the
present Torah and Injil intact as revealed Scriptures. Their status can
now be that of history at the most. As for ancient historical narratives,
they are overwhelmingly filled with Isra'ili tales that come from no au-
thentic source, nor have they been found trustworthy in the sight of the
learned of any time. Whatever the commentators have said in this mat-
ter is a compendium of these very historical narratives. Therefore, there
are countless differences in them. Europeans have given great impor-
tance to history in modern times. No doubt, they have carried out pains-
taking research in this field. Through archaeological excavations and col-
lection of inscriptions and artifacts, they have tried to reach the reality
behind past events and in this process, they have come up with achieve-
ments not matched in earlier times. But, archaeological finds, inscrip-
tions etc., can certainly help support an event but it is not possible to
read a whole event through these. For it, therefore, historical narratives
alone have become the basis. As for the validity of old historical narra-
tives in these matters, we have just now learnt that their status is no
more than that of a story. In their books, scholars of Tafsir, classical or
modern, have reported these narratives in their historical status only -
no Qur'anic objective depends on the element of their authenticity. Here
too, that which is necessary is being written with the same status in
view. A comprehensive research relating to this event appears in 'Qaşaş
al-Qur'an' by Maulana Hifzur-Rahman رحمة الله تعالى. Readers with a taste

649
Surah Al-Kahf : 18 : 83 - 88
for history may see it there.
In some narratives, it appears that there have been four kings who
ruled over the whole world - two believers, and two, disbelievers. The be-
lieving kings are Sayyidna Sulaiman Meal and Dhul-Qarnain while the
disbelieving ones are Nimrod (Namrud) and Nebuchadnezzar (Bukht
Naşşar).
About Dhul-Qarnain, it is a strange coincidence that several men
have been famous in the world while bearing the same name. And it is
equally strange that the title Sikandar (Alexander) is also attached with
the Dhul-Qarnain of every period of time.
Approximately three hundred years before Sayyidna Masih &gal,
there is a king known as Sikandar (Alexander). He is identified with the
appellations of the Greek, the Macedonian, the Roman etc. He was the
one who had Aristotle (Arastu) as his minister, who fought a war against
Dara (Darius) and who conquered his country after killing him. This was
the very last person to have become known in the world by the name Sik-
andar (Alexander). Stories relating to him are comparatively more fa-
mous around the world, so some people have also equated him with the
Dhul-Qarnain mentioned in the Qur'an. This is totally wrong because
this person was a fire-worshipping polytheist. As for the Dhul-Qarnain
mentioned by the Qur'an, he may not be a prophet for 'Ulama' have dif-
fered about his being a prophet. But, everyone unanimously agrees that
he was a righteous believer - then, there is the textual authority of the
Qur'an in its own right which bears testimony to it.
Quoting Ibn 'Asakir, Hafiz Ibn Kathir has given his complete family
tree in al-Bidayah wa an-Nihayah which ascends to Sayyidna Ibrahim
Well. He has said, 'this is the Sikandar who is recognized as the Greek,
the Egyptian and the Macedonian, who founded the city of Iskandariyah
(Alexandria) after his name and the Roman calendar dates back to his
time. This Sikandar Dhul-Qarnain appeared after a long passage of time
from the first one. This time has been identified as being more than two
thousand years. He was the one who killed Dara (Darius), overpowered
the Persian monarchy and conquered their country. But, this person was
a polytheist. Declaring him to be the one mentioned in the Qur'an is to-
tally wrong. Ibn Kathir's own words are being quoted below:

650
Surah Al-Kahf : 18 : 83 - 88
فاما ذوالقرنين الثانى فهوا سكندر بن فيلبس بن مصریح بن برس بن مبطون بن رومی
بن نعطی بن یونان بن يافث بن بونه بن شرخون بن رومه بن شرخط بن توفیل بن
رومى بن الا صفر بن يقزبن العيص بن اسحق بن ابراهيم الخليل عليه الصلوة
والسلام- كذا نسبه الحافظ ابن عساكر فى تاريخه المقدونى، اليونانى المصرى
بانى الاسكندرية الذى يؤرخ بايامه الروم، وكان متأخرًا عن الاول بدهر طويل،
وكان هذا قبل المسيح بنحو من ثلثمائة سنة وكان ارسطا طاليس الفيلسوف وزيره
وهو الذى قتل دارا واذل ملوك الفرس واوطأ ارضهم وانما نبهنا عليه، لان كثيرا من
الناس يعتقد انهما واحد، وان المذكور فى القرآن هو الذى كان ارطا طاليس وزيره،
فيقع بسبب ذلك خطاء كبير وفساد عريض طويل، فان الاوّل كان عبدًا مؤمنا
صالحًا وملكا عادلاً، وكان وزيره الخضر، وقد كان نبيًّا على ماقررناه قبل هذا وامّا
الثانى فكان مشركاً كان وزيره فيلسوفًا وقد كان بين زمانيهما ازيد من الفى سنة"
فاين هذا من هذا؟ لايستويان ولا يشتبهان الاعلى غبى لا يعرف حقائق الأمور (البداية
والنهاية ص ١٠٦/ج٢)
First of all, this research of Imam ibn Kathir, the great scholar of
Hadith and history, helps remove a misconception. It clarifies that this
Iskandar, who lived three hundred years before Sayyidna Masih Šal,
who fought Dara (Darius) and the Persian kings, and who is the founder
of Alexandria, is not the Dhul-Qarnain mentioned in the Qur'an. This
misconception seems to have affected some leading commentators as
well. Abu Hayyan in al-Bahr al-Muhit and 'Allamah 'Alusi in Ruh
al-Ma'ani have said that this very Dhul-Qarnain is the one mentioned in
the Qur'an.
وَأَنَّهُ كَانَ نبيًا :The second point emerges from the sentence of Ibn Kathir
(he was a prophet). It shows that, in the sight of Ibn Kathir, the weighti-
er opinion was that he was a prophet. Although, according to the major-
ity of scholars, the weightier opinion is what Ibn Kathir has himself re-
ported on the authority Abi al-Tufayl from Sayyidna 'Ali 4
ě that he was
neither a prophet nor an angel, rather was a righteous believer. There-
fore, some 'Ulama have explained it by saying that the pronoun in: Su
(he was) reverts to Al-Khadir &Cd and not to Dhul-Qarnain - which is
closer in sense.
This leaves us with a problem. The Qur'an mentions Dhul-Qarnain.
Who is he? Which period of time did he belong to? Regarding this, say-
ings of 'Ulama' differ. According to Ibn Kathir, his time was the time of
Sayyidna Ibrahim Seal, two thousand years before the time of Alexand-
er, the Greek, the Macedonian. Al-Khadir Mal was his minister. Ibn Ka-

651
Surah Al-Kahf : 18 : 83 -88
thir has also reported from the early righteous elders in al-Bidayah wa
an-Nihayah that Dhul-Qarnain went for Hajj traveling on foot. When
Sayyidna Ibrahim Se found out about his arrival, he went out of Mak-
kah to greet him. It is said that Sayyidna Ibrahim Mal also prayed for
him and passed out some good counsel to him. (Al-Bidayah, p. 108, v. 3)
Tafsir Ibn Kathir reports from Adhraqi that he did tawaf with Sayyidna
Ibrahim Kell and offered sacrifice.
And Abu al-Raihan al-Bairuni has said in his book al-'Athar
al-Baqiyah 'an al-Qurun al-Khaliyah that 'this Dhul-Qarnain mentioned
in the Qur'an is Abu Bakr ibn Samma ibn 'Umar ibn Ifriqis al-Himyari,
the one who conquered the East and West of the Earth. Tubba' al-Himya-
rī al-Yamani has shown pride in his poetry that his grandfather,
Dhul-Qarnain, was a believer. He says:
ملكاً علافى الارض غير مبعَّد
قد کان ذو القرنين جدی مسلمًا
أَسْبَابَ مُلْكٍ مِّنُ كَرِيمٍ سَيِّد
بَلَغْ الْمَشَارِقَ وَالْمَغَارِبَ يَبْتَغِىُ
Dhul-Qarnain, my grandfather, was a believing Muslim
A king who conquered the non-believing Earth
He reached the Easts and the Wests seeking
Means of power from the noble Master.
Abu Hayyan has reported this narrative in al-Bahr al-Muhit. Ibn
Kathir has also mentioned it in al-Bidayah wa an-Nihayah. Ibn Kathir
adds that 'this Dhul-Qarnain is the first Tubba' (the title of the kings of
Yaman). He was among the Tababi'ah (plural of Tubba') of Yaman and
this is the same person who had ruled in favor of Sayyidna Ibrahim Skal
in the case of Bi'r Sab' (seven wells)' - (al-Bidayah, p. 105, v. 2). In all these
narratives, irrespective of the difference regarding the elements of his
identity, his time period has been identified as that of Sayyidna Ibrahim
التعليق ::
As for the detailed discussion relating to Dhul-Qarnain provided by
Maulana Hifzur-Rahman in his book, Qașaș al-Qur'an, it can be stated
in a nutshell. It can be said that the Dhul-Qarnain mentioned in the
Qur'an is the king of Persia who is called Khorus by the Jews, Cyrus by
the Greeks, Gorush by the Persians and Kai-Khusro by the Arabs. His
period is said to be the period of Daniyal (Daniel) from among the proph-
ets of Bani Isra'il - much later than the time of Sayyidna Ibrahim kl.

652
Surah Al-Kahf : 18 : 83 - 88
This brings it closer to the time of Iskandar al-Maqduni (Alexander, the
Macedonian), the killer of Dara (Darius). But, the learned Maulana - like
Ibn Kathir - has also strongly maintained that Alexander, the Macedo-
nian who had Aristotle as his minister cannot be the Dhul-Qarnain. The
former was a fire-worshipping polytheist while the later, a righteous be-
liever.
According to his research about the detailed description of Bani
Isra'il falling into wrongdoing and rebellion twice, and of the respective
punishment given to them twice, as in Surah Bani Isra'il (al-'Isra'), the
Qur'an says on the occasion of the first transgression of Bani Isra'il:
-We sent upon you some of Our ser) عَلَيْكُمْ عِبَادًا لَنَا أُولِىُ بَأْسٍ شَدِيْدٍ فَجَاسُوا خِللَ الدِّيَارِ
vants having strong aggressive power, who combed through the houses -
17:5). Here, the men with 'strong aggressive power' are Nebuchadnezzar
and his supporting troops who killed forty thousand - seventy thousand
in some narratives - men from the Bani Isra'il in Baytul-Maqdis, while
taking more than one hundred thousand of them driven like a flock of
sheep to his city of Babel. After that, as regards the second statement of
the Quran: ◌ْثُمَّ رَدَدُنَا لَكُمُ الْكَرَّةَ عَلَّيْهم (Then We gave you your turn to overpower
them - 17:6), this event transpired at the hands of the same king,
Kai-Khusraw (Khorus or Cyrus). He was a righteous believer. He con-
fronted Nebuchadnezzar, secured the release of Bani Isra'il held as cap-
tives by him and rehabilitated them back into Palestine. He even went
on to resettle and repopulate the city of Baytul-Maqdis that was ran-
sacked earlier to the limit that he managed to have all treasures and
major effects of Baytul-Maqdis carried away by Nebuchadnezzar from
there returned back into the possession of Bani Isra'il. Thus, this person
proved to be the savior of Bani Isra'il (the Jews).
It is likely that of the questions the Jews of Madinah had set for the
Quraysh of Makkah which they would ask the Holy Prophet to test
his prophethood, was this question about Dhul-Qarnain and that it had
an underlying reason. This question was special since the Jews took him
to be their savior and respected him.
In short, Maulana Hifzur-Rahman has collected a sufficiently large
number of evidences from the prophesies of the prophets of Bani Isra'il
with reference to the present Old Testament as well as from historical
narratives to present his research on this subject. Anyone who finds it

653
Surah Al-Kahf : 18 : 83 - 88
imperative to proceed towards additional research may consult it. My
purpose in reporting all these narratives was simply to bring into focus
sayings of leading Muslim scholars, historians and commentators as
they relate to the life and time of Dhul-Qarnain. To decide as to whose
saying is weightier and worthier out of these is not part of my objective.
The reason is that things not claimed by the Qur'an nor explained by
Hadith are things we have not been obligated to fix and clarify on our
own for that responsibility does not rest on our shoulders. Thus, whichev-
er saying turns out to be regarded as more weighty, worthy and sound,
the aim of the Qur'an will stand achieved after all. Allah knows best. Let
us now proceed to the explanation of the verses.
Let us look at the first verse cited above: قُلُ سَاتُلُوا عَلَيْكُمُ مِنْهُ ذِكْرًا (I shall
now recite to you a narration about him - 83). It prompts us to find out as
to why the Holy Qur'an has elected to bypass the possible shorter expres-
sion of 'oss dhikrahu (his narrations) at this place and has opted for two
words: [' , " ('minhu dhikra') (some narration about him)? A little reflec-
tion would reveal that these two words have been used as indicators.
They tell us that the Qur'an has not promised to narrate the entire story
of Dhul-Qarnain in its historical setting. Instead, it has stated that it
will mention it in part. This is evident from the use of the particle:3.
(min) and the nunnation (tanwin) of 'dhikra' - a distinct feature of Arab-
ic grammar. As for the historical debate relating to the name, lineage
and time period of Dhul-Qarnain reported earlier, the Holy Qur'an has
already said in advance that it has skipped it as something unnecessary.
The word: سبب (sabab) used in: وَاتّينُهُ مِنْ كُلِّ شَىْءٍ سَبًا (and provided for him
a way to everything - 84) is employed in the Arabic lexicon to denote
everything harnessed to achieve an objective. It includes material instru-
ments and resources as well as knowledge, insight and experience etc.
(al-Bahr al-Muhit). As for the expression: ◌ٍمِنُ كُلّ شَىْء (to everything), it means
all things needed by a ruler to run the state system. The sense of the
verse is that Allah Ta'ala had provided for the righteous king Dhul-Qar-
nain practically everything needed at that time in order that he could
maintain his just rule, establish universal peace and extend his area of
influence to other countries.
Verse 85: 4 Gt (So he followed a way) means that - though, the ma-
terial means related to everything, even those that would facilitate his

654
Surah Al-Kahf : 18 : 83 - 88
access to every region of the world - however, the first thing he did was
to use his means to travel in the direction of the West.
The statement in verse 86:حَتَّى إِذَا بَلَغَ مَغُرِبَ الشَّمُس (until when he reached
where the sun sets) means that he reached the far limit towards the
West beyond which there was no populated area.
The word: حَمِئَة (hami'ah) in the succeeding phrase: ◌ٍفِى عَيْنِ حَمِثَة (into a
miry spring) literally means dark marsh or mud carrying the sense of
water beneath which there is dark mud and which causes the water it-
self to appear black. As for the sense of his seeing the Sun setting into
such a spring, it means that an onlooker perceived it as setting into the
spring because there was no habitation or dry land in sight. This is like
being in an open field while the Sun is setting where as far as one can
see there appears to be no mountain, tree, or structure, naturally one
who looks at the sight would feel that the Sun was sinking into the land
mass.
وَوَجَدَ عِنْدَهَا قَوْمًا :Said in the sentence which follows immediately was
(and found near it a people), that is, near this dark spring, Dhul-Qar-
nain found a people. The later part of the verse shows that these people
were infidels. Therefore, as said in the next verses, Allah Ta'ala gave
Dhul-Qarnain the choice of punishing them right away for their infidel-
ity. Or, if he so wished, he could choose to deal with them benevolently
by first asking them to consider the message of faith and bring them
round to embrace it through dissemination of information and good coun-
sel. After that, he could reward those who believe and punish those who
do not. In response, Dhul-Qarnain elected to go by the second option. He
said that he would try to bring them to the straight path through good
counsel and advice. Then, he would punish those who stood by their infi-
delity and reward those who believed and did what was good.
The statement: قُلْنَا يَاذَا الْقَرُنَين (We said, 'O Dhul-Qarnain ... ) shows that
Allah Ta'ala has Himself said this addressing Dhul-Qarnain. Now, if
Dhul-Qarnain is taken to be a prophet, there is no problem here. It will
mean that it was said to him through the medium of revelation. And if,
his prophethood is not to be recognized, there is only one way to rational-
ize the statement: ◌ّقُل (qulna: We said) and the address: يَاذَا الْقَرنين (ya/0
Dhul-Qarnain). This way could be to take this address to have been

655
Surah Al-Kahf : 18 : 89 - 91
made to Dhul-Qarnain through the medium of some prophet - as sug-
gested by the reported presence of Al-Khadir &dl with him. Then, it is
also possible that this revelation is just not the kind of wahy that is pecu-
liar to a prophet or messenger of Allah. May be, it is a wahy or revela-
tion in the literal sense like the word: Q-if, (awhaina: We revealed or
put into the heart) used in the Qur'an for the mother of Sayyidna Musa
Xcell - though, there is no probability of her being a prophet or messenger
of Allah. But, Abu Hayyan says in al-Bahr al-Muhit that the command
given here to Dhul-Qarnain is a command to punish and kill those peo-
ple. No such command can be given without the authority of a revelation
to a prophet. This action cannot be taken on the authority of Kashf (illu-
mination) and Ilham (inspiration), nor can it be activated through any
other source without the authority of wahy (revelation) to a nabiyy
(prophet). For this reason, no probability other than the one being men-
tioned here is sound: Either Dhul-Qarnain himself is taken to be a proph-
et, or that there may be a prophet present during his time and it is
through him that Dhul-Qarnain is addressed. And Allah knows best.
Verses 89 - 91
ثُمَّ أَتْبَعَ سَبَبًا ﴿٨٩) حَتَّى إِذَا بَلَغَ مَطْلِعَ الشَّمُسِ وَجَدَهَا تَطْلُعُ عَلَى
قَوْمٍ لَّمُ نَجُعَلُ لَّهُمُ مِّنْ دُوُنِهَا سِتْرًّا (١٢) كَذْلِكَ، وَ قَدُ أَحَطْنَا بِمَا
لَدَيُهِ خُبُرًا ﴿٩١﴾
Thereafter, he followed a way [89] until he reached
where the Sun rises; he found it rising over a people for
whom We did not make any cover against it. [90] Thus it
was. We encompassed in knowledge whatever he had
with him. [91]
Commentary
The Holy Qur'an does describe this state of the people Dhul-Qarnain
found living towards the East meaning thereby that they were not accus-
tomed to the use of ways and means like houses, tents and dresses to
seek protection against the Sun. But, it does not mention anything about
their faith and deeds, nor does it say what Dhul-Qarnain did to them.
However, it is obvious that these people too were infidels and Dhul-Qar-
nain handled them the way he had handled the people he had found in

656
Surah Al-Kahf : 18 : 92 - 98
the West as mentioned earlier. But, describing it again at this place was
not considered necessary since finding it out is also possible on the analo-
y of the previous event. (As in al-Bahr al-Muhit from Ibn 'Ațiyyah)
Verses 92 - 98
ثُمَّ أَتْبَعَ سَبًّا ﴿١٢) حَتّى إِذَا بَلَغَ بَيْنَ السَّدَّيْنِ وَجَدَ مِنْ دُوْنِهِمَا قَوْمًا !
لاَ يَكَادُوْنَ يَفْقَهُوْنَ قَوْلاً ﴿١٣﴾ قَالُوا يُذَا الْقَرْنَيْنِ إِنَّ يَأْجُوُجَ وَمَأْخُوْجَ
مُفُسِدُونَ فِى الْأَرْضِ فَهَلُ نَجْعَلُ لَكَ خَرُجًا عَلَى أَنْ تَحُعَلَ بَيْنَنَا
وَبَيْنَهُمُ سَدَّا ﴿٤﴾ قَالَ مَامَكَّنِىٌ فِيْهِ رَبِّىُ خَيْرٌ فَاعِيُّنُوْنِىُ بِقُوَّةٍ اَجْعَلُ
بَيْنَكُمُ وَبَيْنَهُمُ رَدُمًّا (١٥) أَتُوُنِىُ زُبَرَ الْحَدِيْدِ ، حَتّىَ إِذَا سَاوَى بَيْنَ
الصَّدَفَيْنِ قَالَ انْفُخُوا حَتّى إِذَا جَعَلَهُ نَارًّا قَالَ أَتُوُنِىُ أُفْرِغُ عَلَيْهِ
قِطْرًا ﴿ٌ﴾﴾ فَمَا اسْطَاعُوْا أَنْ يَّظْهَرُوُهُ وَمَا اسْتَطَاعُوا لَهُ نَقُبًا ﴿٩٧﴾
قَالَ هذَا رَحُمَةٌ مِّنُ رَّبِىُ، فَإِذَا جَاءَ وَعُدُ رَّبِىُ جَعَلَهُ دَكَّاءَ وَكَانَ
وَعُدُ رَّبِىُ حَقًّا ﴿٤﴾
Thereafter he followed a way [92] until when he reached
between the two mountains, he found on their hither
side a people who did not seem to understand anything
said. [93] They said, "O Dhul-Qarnain, the Ya'juj and
Ma'juj (Gog and Magog) are mischief-makers on the
earth. So shall we set for you a revenue, provided that
you make a barrier between us and them?" [94] He said,
"That which my Lord has placed under my control is bet-
ter, so help me with strength and I shall make a rampart
between you and them. [95] Bring me ingots of iron."
(They proceeded accordingly) until when he leveled up
(the gap) between the two mountain-sides, he said,
"Blow." (They complied) until when he made it (like)
fire, he said, "Bring me molten copper and I will pour it
upon this." [96] So they (Ya'juj and Ma'juj) were not able
to climb it, nor were they able to make a hole in it. [97]
He said, "This is a mercy from my Lord. Then, when the
promise of my Lord will come, He will make it leveled to
the ground. And the promise of my Lord is always true."
[98]

657
Surah Al-Kahf : 18 : 92 - 98
Explanation of Difficult Words
1. The word ◌َّالسَّد used in the expression: بَيْنَ السَّدَّيْن denotes what be-
comes a barrier against something. It may be a wall or mountain and it
may be natural or artificial. At this place, the word: Just (as-saddain)
means two mountains that stood as a barrier against the intrusion of
Ya'juj and Ma'juj. But, they still attacked through the pass in between
the two mountains and which was closed by Dhul-Qarnain.
2. The word: 4; (zubar) in: J&J; (zubar al-hadid - 96) is the plural
of: oxi (zubrah) which means sheets in the sense of pieces, fragments or
ingots of iron which were to be used in the wall designed to block the
pass, obviously a stronger device as compared to bricks and rocks.
3. The word: - ) (as-sadafain - 96) signifies the two sides of the
mountain facing each other.
4. According to most commentators, the last word: fl; (qitr) in verse
96 means molten copper. There are some others who have explained 'qitr'
as molten iron or pewter. (al-Qurțubi)
5. The expression: $53 (dakkaa'a - 98) used about the wall means
what would crumble down to the level of the ground.
Commentary
The Identity of Ya'juj Ma'juj and the Location of the
Wall of Dhul-Qarnain
A lot of absurd and strange things disseminated through Isra'ili
narratives and historical stories have found currency to the extent that
some commentators have also reported them in terms of their historical
status, though they themselves do not find them trustworthy. The truth
of the matter is that the Qur'an has mentioned it briefly and the Holy
Prophet dell has informed his community also about the details as and
where necessary. What has to be believed in as part of one's faith is limit-
ed to what has been covered in the Qur'an, and Hadith. Beyond that,
whatever historical and geographical information has been provided by
commentators, Hadith experts and historians could be correct, or might
as well prove incorrect. As for the variant sayings of historians from
among those mentioned above, they are based on traces, analogies and
conjectures. Whether they are true or false, it simply does not affect

658
Surah Al-Kahf : 18 : 92 - 98
what the Qur'an says.
At this place, I would first quote Ahadith which, according to re-
spected Hadith experts, are sound or trustworthy. After that, historical
narratives will be taken up to the measure of their need in the present
context.
Hadith Reports about Ya'juj Ma'juj
At least this much stands doubtlessly proved from the statements of
Qur'an, and Sunnah that Ya'juj Ma'juj are national entities from among
human beings. They are the progeny of Sayyidna Nuh Sal very much
like them because so says the categorical statement (nașs) of the Qur'an:
which means that all human beings surviving on the وَجَعَلْنَا ذُرِّيَّتَهُ هُمُ الْبُقِيْنَ
Earth after the Flood during the time of Sayyidna Nuh Seal shall all be
from among his progeny. Historical narratives converge on the fact that
they are of the progeny of Yafith son of Nuh &Cel - which is supported by
a weak Hadith as well. Regarding the rest of their antecedents, the
Hadith of Sayyidna an-Nawwas ibn Sam'an 4je is most detailed and
sound in authority. It has been reported in the Şahin of Muslim and in
all books of Ahadith recognized for their authenticity. Hadith experts de-
clare it to be sound and authentic. This Hadith carries details concern-
ing the appearance of Dajjal (anti-Christ), the coming of Sayyidna 'Isa
dell and then, the appearance of Ya'juj Ma'juj. A translation of this en-
tire Hadith is being given below:
Sayyidna an-Nawwas ibn Sam'an 4ge says that one morning the Holy
Prophet g mentioned Dajjal (anti-Christ) and while doing that he said a
few things which showed the low and negative aspect of his profile (such
as his being one-eyed). Then, he also said a few things about him to the
effect that his emergence was a matter of ominous trial (such as Para-
dise and Hell being with him and other extra-ordinary aspects of his per-
sona). His narration (gripped us with such fear) as if Dajjal was lurking
somewhere (in the nearby) grooves of the date palms.
When we presented ourselves before him in the evening, he read our
confused inner condition and asked, 'What is the matter with you?'
(What did you conclude from what I had said?). We submitted, 'You
talked about Dajjal in the morning. Of things you said about him some
seemed to belittle the matter of his emergence while you also said other