Tafsir of Surah al-Kahf, Verses 83-101: The Story of Dhu'l Qarnayn

The following is an excerpt from al-Bahr al-Madid (The Immense Ocean), the extraordinary tafsir of the great Moroccan scholar Ahmed Ibn ‘Ajibah. We’ve also published Ibn ‘Ajibah’s tafsir of verses 1-10, 11-26, 32-44, and 60-82 of Surah al-Kahf on the IGI blog.

Tafsir of Verses 83-88 

Then, Allah mentioned the story of Dhu’l Qarnayn, who was asked about [by Quraysh when they tested the Prophet (Allah bless him and grant him peace)] along with the spirit, and the People of the Cave. Allah said: 

(83) And they ask you about Dhu’l Qarnayn. Say, I will recite to you a record of him. (84) Indeed, We established him in the earth and We gave him, for everything, a means (85) So, he followed a course (86) Until he reached the setting of the sun. He found it setting in a murky spring. And he found near it a people. We said, “O, Dhu’l Qarnayn! Either chastise them or adopt a charitable manner with them.” (87) He said, “As for he who does wrong, we will soon punish him. Then, he will be returned to his Lord and He will punish him with a terrible punishment. (88) As for he who believes and does good works, he will have a beautiful reward. And we will speak to him from our command with ease.” 

“And they ask you about Dhu’l Qarnayn.” The Jews asked the Prophet (Allah bless him and grant him peace) as a test. Or, the Qur’aysh ask you after having consulted the Jews. And “ask you” was expressed in the imperfect form to indicate that they were repeatedly asking these questions until the response came. And the Dhu’l Qarnayn that is mentioned is the greater Dhu’l Qarnayn, who lived at the time of Ibrahim (peace be upon him). And it has been said that he is the one who ruled in favor of Ibrahim (peace be upon him) when he sought mediation regarding the well of Sab’ in Sham. His name was Tabris. And it has been said that his name was Hardis.

As far as the lesser Dhu’l Qarnayn, who lived close to the time of ‘Isa (peace be upon him), his name was Alexander. And he was the companion of Aristotle, the philosopher.

And it has been said that the Dhu’l Qarnayn mentioned in the Qur’an is the lesser Dhu’l Qarnayn. And that is the opinion that al-Mahalli mentioned.   

Imam al-Razi said, “The first is more likely because the greater Dhu’l Qarnayn is the one whose rule, in terms of strength and dominion, reached the limit that the Revelation spoke about, just as the books of history have mentioned.”

I [Ibn ‘Ajibah] say, “Both of them reached the determined limit and ruled over the east and the west.”

As for the greater Dhu’l Qarnayn, it is said that he was a pious and just king who ruled over the continents and subdued all of their rulers. And the different regions submitted to him. And he was a caller to Allah (Exalted is He) and travelled among the creation with complete Divine Assistance, and was Divinely aided and supported with authority. Khidhr (peace be upon him) was of the vanguard of his army and enjoyed the position of a consultant and adviser. And it has been said that Khidhr (peace be upon him) was his cousin.  

Al-Asraqi and others have mentioned that Dhu’l Qarnayn became Muslim upon the hand of Ibrahim (peace be upon him). And he did tawaf around the Ka’bah with Ibrahim and Isma’il (peace be upon them both). And it has been narrated that he made Hajj by foot. And when Ibrahim (peace be upon him) heard of his approach, he met him and prayed for him. And Ibrahim (peace be upon him) gave him some religious counsel. And it is said that Dhu’l Qarnayn was given a horse to ride, but he said, “I will not ride in any land in which the Bosom Friend [of Allah] is found.” And when he said that, the clouds were subjected to him and distances were folded up for him. So, when Dhu’l Qarnayn wanted to do battle with any people, the clouds would carry him, his soldiers and all of their tools.  

‘Ali (may Allah be pleased with him) was asked whether Dhu’l Qarnayn was a King or an Angel. ‘Ali (may Allah be pleased with him) responded, “He was neither Prophet nor Angel. Rather, he was a slave who loved Allah, so Allah loved him. And he was sincere with Allah. So, Allah counseled him sincerely. And He subjugated to him the clouds and multiplied his riches.”

Mujahid said, “Four people have ruled over the entire world. Two were believers and two were disbelievers. The two believers were Sulayman [peace be upon him] and Dhu’l Qarnayn. The two disbelievers were Nimrod and Nebuchadnezzar.” 

As for the lesser Dhu’l Qarnayn, the Greek, it has been narrated that when his father passed away, he consolidated rule over Rome, after it had been separate kingdoms. Then, he set out towards the kingdoms of the Arabs and conquered them. Then, he continued until he reached the Persian Sea. Then, he returned to Egypt and built the city of Alexandria, which he named after himself. Then, he entered the Levant and sought the Children of Israel. He visited Jerusalem and sacrificed on an altar. Then, he took a detour towards Armenia and Derbent. And the Iraqis, the Egyptians, and the Berbers submitted to him. And he took control of the rulers of Persia. Then, he set out towards Sindh and conquered it. And he built various cities, among them Ceylon. Then, he went towards China and fought far off peoples. Then, he returned to Iraq, became ill, and died.  

The ancient city of Derbent, Dagestan, Russia, with its 2600 year-old fortress

“As for the lesser Dhu’l Qarnayn, the Greek, it has been narrated that when his father passed away, he consolidated rule over Rome, after it had been separate kingdoms. Then, he set out towards the kingdoms of the Arabs and conquered them. Then, he continued until he reached the Persian Sea. Then, he returned to Egypt and built the city of Alexandria, which he named after himself. Then, he entered the Levant and sought the Children of Israel. He visited Jerusalem and sacrificed on an altar. Then, he took a detour towards Armenia and Derbent. And the Iraqis, the Egyptians, and the Berbers submitted to him.”

And it has been narrated that a soothsayer said to him, “You will die in a land made of iron, under a sky made of wood.” And when he reached Babel, his nose began to bleed, and he fell from his horse. So, they laid out for him shields made of iron. And he slept upon them. But the sun began to afflict him. So, they erected over him shields of wood to shade him. And he said, “This is the land made of iron and the heaven made of wood.” And he died at the age of 1600 years. And it is said that he was 3000 years old.

Ibn Kathir said, “This is a rare/strange report.”

I [Ibn ‘Ajiba] say that Ibn Asakir has said that he lived for 36 years. And that he lived after Dawood and Sulayman (peace be upon them both). After some explanation, Ibn ‘Asakir then said, “We only make this clear because many people believe that they [the greater and lesser Dhu’l Qarnayns] are one and the same. And they believe that the person mentioned in the Immense Qur’an is the latter [i.e. Alexander]. And by that they fall into a grave error. And there is little doubt as to why! For, the first [the greater Dhu’l Qarnayn] was a believing, pious slave and a just king whose adviser was Khidhr (peace be upon him). And it had even been said that he, himself, was a Prophet. As for the latter [Alexander], he was a disbeliever whose adviser was Aristotle, the philosopher. And between them were more than two thousand years. So, how could they be the same?” 

But contemplate that along with Alexander’s consolation to his mother, which indicates his being a Muslim, which [Ibn ‘Asakir] narrates in the same chapter. In it, he [Ibn ‘Asakir] narrates, “When Dhu’l Qarnayn knew that he would soon die, he called for his scribe. And he said to him, ‘Write this consolation for my mother: “In the Name of Allah, the Beneficent, the Merciful. From Alexander, son of Caesar, whose body is the traveling companion of the people of the Earth and his spirit of the people of Heaven. To my pure, Roman mother, who didn’t deny me her anything in this ephemeral abode, and who will soon be by my side in the eternal abode. O, my mother! I ask you, by your love for me and my love for you: Have you ever seen any living thing to be permanent in this world? Look at the trees and vegetation. They become green and boisterous. Then, they break and become scattered as if they had not thrived yesterday. And I have read in one of the Books that Allah revealed, ‘O, world! Depart from your people. For, you are not a home for them.’ The only gift of this world is death. Its only inheritance is sorrow. It separates lovers. And it humiliates the living. Every creature abides forever in the abode of opposites.”’”

You may read the rest of what was said in that chapter, if you wish. And his keeping the company of Aristotle doesn’t necessitate his being upon the same religion as him. And Allah (Exalted is He) knows best.  

Hafiz ‘Abd a-Ghani al-Maqdisi’s Reports on the Dajjal, collects over one hundred Prophetic narrations on this great trial of the End Times. This translation was published by Imam Ghazali Publishing in 2023.

People differed over whether the Dhu’l Qarnayn mentioned in the Qur’an is a Prophet, an Angel, or a king. The correct position is that he was a King. And they differed over why he was called Dhu’l Qarnayn. It has been said that he wore a crown on his head that resembled two horns. And it has been said that it was because he had two forelocks. And it has been said that he called people to Allah (Honored and Majestic is He). And he was struck on the right side of his head. Then, he called people to Allah and was struck on the left side of his head. And it has been said that he saw in a dream that he ascended into orbit and took hold of the two horns of the sun. And it has been said that it is because two generations passed away during his rule. And it has also been said that it is because darkness and light were subjugated to him. So, when he would travel, light would be in front of him, guiding him. And darkness surrounded him from behind.  

Then, the Real (Exalted is He) mentioned the response. He said: 

“Say, I will recite to you” meaning I will mention to you “a record of him” meaning I will mention a report about him. Or, I will recite to you, informing you about him. And the letter “sin” [in the original Arabic] is for emphasis. And it indicates the relevant confirmation of the Prophet’s (may Allah bless him and give him peace) station of being Divinely Supported. It is also a confirmation of his truthfulness and the fulfillment of his promise. The letter “sin” is not an indication of the future tense, in the sense that he would recite it to them at a future date, because this verse was revealed in conjunction with the one before it. When they asked him (may Allah bless him and give him peace) about the great ruler [Dhu’l Qarnayn], about the spirit, and about the People of the Cave, he (may Allah bless him and give him peace) replied, “I will inform you tomorrow.” But, the revelation was delayed, as we have mentioned. Then the Surah was sent all at one time.  

Then, Allah began the recital of that record. He said: 

“Indeed, We established him in the earth” meaning We gave him power over it. Dhu’l Qarnayn directed the earth however he wished, due to his being facilitated with means and granted effective power. The clouds were subjugated to him and his wealth multiplied. Light was spread out for him, such that night and day were the same for him. And traveling about the earth was made easy for him, and its traveling routes made subservient to him.  

“And We gave him, for everything,” meaning for everything that he intended to accomplish with his rule and the goals connected with his authority, “a means” i.e a way to accomplish those things, such as knowledge, power, tools, etc. He wanted to arrive at the setting of the sun, “So, he followed a course” meaning a path that would lead him to that.  

“Until he reached the setting of the sun.” In other words, he reached the end of the earth at the western end, a limit which would have been impossible for anyone to pass beyond. So, according to one of the two opinions on the matter, he halted on the shores of the Atlantic Ocean, in which are found the Canary Islands, beyond which begins the deep sea. “He found it” meaning the sun “setting in a murky spring” indicating that the spring was full of black mud. It has also been read as “haami’ah,” which would mean “hot.”

It is narrated that Mu’awiyah (may Allah be pleased with him) recited “haami’ah” in the presence of Ibn ‘Abbas. The latter said to him, “hami’ah.”

So, Mu’awiyah said to Abdullah b. ‘Amru b. al-’As, “How do we recite it?”

The latter replied, “As the Commander of the Faithful recites it.”

Then, he turned to Ka’b b. Ahbar and said, “How do you find the sun setting?”

He said, “In water and mud. That is how it is found in the Torah.” So, Mu’awiyah followed the opinion of Ibn ‘Abbas (may Allah be pleased with them both).  

In reality, there is no contradiction. It is possible that the spring could have both characteristics. As for Mu’awiyah’s adoption of the opinion of Ibn ‘Abbas due to what he heard from Ka’b b. Ahbar, even though his recitation was also mass transmitted, this is because the recitation of Ibn ‘Abbas was an unequivocal proof, while his own recitation was not an unequivocal proof.  

Aerial view of Cofete Beach, Fuentevertura, Canary Islands. The Canary Islands are a volcanic archipelago about 60-100 miles off the coast of southern Morocco.

‘…according to one of the two opinions on the matter, he halted on the shores of the Atlantic Ocean, in which are found the Canary Islands, beyond which begins the deep sea. “He found it” meaning the sun “setting in a murky spring” indicating that the spring was full of black mud. It has also been read as “haami’ah,” which would mean “hot.”‘

And perhaps, when Dhu’l Qarnayn reached the shores of the Atlantic Ocean, he saw the sun in that manner, since his vision would not see anything beyond the water. And this is alluded to in His words (Exalted is He), “He found it setting.” Allah didn’t say, “It was setting.” Indeed, the sun is in the sky and does not set in the earth. 

”And he found near it” meaning near that spring “a people.” It is said that their clothes were animal hides, and their food was what the sea expelled. And they were disbelievers. And Allah (Exalted is He) gave Dhu’l Qarnayn a choice to either punish them by killing them, or to call them to faith. He said: “We said, ‘O, Dhu’l Qarnayn! Either chastise them’” by killing them outright “or adopt a goodly manner with them” meaning a good treatment. And that “good treatment” is by calling them to Islam and guiding them to the Sacred Laws. And those who had the opinion that Dhu’l Qarnayn was a Prophet have used this verse as a proof. Those who do not hold that opinion say, “This happened through the mediation of a Prophet who was with him at that time. Or, it was inspiration, after the choice had corresponded to the Sacred Law of that Prophet.” 

“He said” meaning Dhu’l Qarnayn said, “As for he who does wrong” i.e. who wrongs himself and is obstinate in his disbelief, rejecting faith, “we will soon punish him” by killing him. Qatada said that Dhu’l Qarnanyn used to cook those who disbelieved in pots. “Then, he will be returned to his Lord” in the Hereafter “and He will punish him” in the Hereafter “with a terrible punishment” meaning with an abominable and dreadful punishment. And that is the punishment of the Fire. And in this verse, there is an apparent evidence that the address was not by way of Prophetic Revelation, because Dhu’l Qarnayn did not say, “He will be returned to You” as he would if he were speaking to Allah (Exalted is He). Rather, the exchange was between Dhu’l Qarnayn and a Prophet or with the people of his counsel.  

“As for he who believes” by answering his call “and does good works” as required by the faith “he will have” in both abodes “a beautiful reward.” This passage either refers to a beautiful reward, or to beautiful treatment in return for his good works. “And we will speak to him from our command” in that to which he commands him “with ease” meaning with leniency and lack of hardness. And Allah knows best.  

Subtle Indication of Verses 83-88

When Dhu’l Qarnayn turned with his entire being towards his Lord, and then called to Allah, Allah (Exalted is He) counseled him and gave him authority in the earth. And He facilitated all of his affairs, even bringing together the earth’s east and west for him.

Likewise, if someone dedicates himself completely to Allah, and he raises his aspiration towards his Lord, and then guides people to Allah, his aspiration will become absolutely effective. He will say to a thing, “Be,” and it will become what he wants it to be, by the power and decree of Allah. And the entire universe will be subjugated to him. And it will obey his command and his prohibition. “You are with the creation as long as you do not witness the Creator. However, once you witness him, the creation will be with you.”

Allah (Exalted is He) said in some of His speech, “My slave! Be for Me as I will. And I will be for you as you wish.” 

Qushayri said, “Dhu’l Qarnayn’s authority was openly established in the earth. So, it would fold up whenever he traveled towards its limits. And reaching its east and west was made easy for him. And its corners and sides were made his own. And if one of the Saints enters the domain of Divine Assistance, the Real (Blessed is He) will establish him as an authority in His Dominion. And he will obtain through his aspiration that which he wishes, such as food, drink, traveling great distances, lighting the way so people can see, achieving his hopes, realization of a request, granting of a supplication, removal of affliction. Or, even greater than that, they will be granted the ability to obtain what they want on demand. And even greater in the establishment of their authority is that, by their aspiration, they may visit what they wish upon a people. For, they have, from the Real, realization of their hope, whenever they command the dominion with which to implement their will on created beings. And beyond that in the establishment of their authority is their being able to make people reach grades and states. Allah causes their aspiration for such people to be fulfilled in them.”  

I [Ibn ‘Ajibah] say, “And beyond that, in the establishment of their authority is their witnessing His Essence at every time and place, such that, if they were to seek to be veiled, their request would not be granted. And if they were tasked with witnessing anything other than Him, they would not be able to do so. These are they who have complete authority to arrive at the grades of the wayfarers and the states of the arrived. And Allah knows best.” 

Then, Allah (Exalted is He) mentioned the journey of Dhu’l Qarnayn towards the east. He said: 

Tafsir of Verses 89-91 

(89) Then, he followed a course (90) Until he reached the rising of the sun. He found it rising over a people for whom we had made no covering from it (91) Likewise. And We had encompassed all that he had with knowledge 

The Real (Exalted is His Majesty) said: 

“Then, he followed” Dhu’l Qarnayn followed “a course” meaning a path, returning from where the sun set and arriving to where it rose.  

“Until he reached the rising of the sun” meaning the first inhabited place on earth over which the sun rises. It is said that he reached it in twelve years. And it has been said that he reached it in a shorter time.   

“He found it rising over a people” who were naked “for whom we had made no covering from it” meaning having no clothes or homes. It has been said that they were the zanj. And the author of the Lubab has narrated that it has been said that they are Banu Kalib. And it is said that Banu Kailib are a group of them. And they are people at the furthest limit of China. They are human beings, but their canines are like that of dogs, and their faces resemble the faces of dogs. The majority of their diet consists of fish. And if someone among them dies, they eat him. And they fill his head with musk and amber and keep it with them, seeking blessing through their parents and children. Then the author of the Lubab said, “The only clothes they have are skins they wear over their private parts.” 

Ka’b related that their land doesn’t support buildings. They have underground lairs there. When the sun rises, they enter their lairs. And when the day rises, they come out to seek their livelihood.  And they live there in a manner similar to animals.

A man from Samarqand said, “I traveled until I traversed China. And the people said to me, ‘Between you and them is a journey of one day and night.’

“So, I hired a man who took me to them. When I reached them, one of them was spreading one of his ears out as a bed and covering himself with the other. My companion was well-versed in their language, so he began to speak to them. And they said, ‘You came to see how the sun rises.’ And while we were speaking, we heard a loud ringing sound. I fainted. And when I came to, they were rubbing me with oil. When the sun rose over the water, it hovered over in the form of an olive. So, we entered their underground lair with them. And when the day progressed, they came out into the ocean and began fishing. And they would throw the fish into the sun, where it would ripen.” 

His word (Exalted is He) “Likewise” means that the affair of Dhu’l Qarnayn, in terms of high status and wide dominion, was just as He has described it. Or, his affair with regards to these people was the same as it was with the people of the west. He was given the same options with them and chose the same way. Or, he found a people at the rising of the sun as described. And he ruled them as he ruled the former. Or, “We hadn’t given them any covering, like the clothes, trees and mountains that cover you.”

Al-Hasan said, “Their land had no mountains or trees and did not support buildings. So, when the sun rose, they fled to the ocean.” 

Allah (Exalted is He) said, “And We had encompassed all that he had” of means, numbers and that which came from him and that which met him “with knowledge” meaning a knowledge connected not only with what was apparent, but with the hidden reality of his affair as well. In other words, the knowledge of Dhu’l Qarnayn reached such an extent that only the Gently Merciful and Well-Aware of all things could encompass it.   

Subtle Indicaton of Verses 89-91

Outwardly, Dhu’l Qarnayn desired to reach the rising of the physical sun. However, inwardly, he desired to reach the rising of the spiritual sun. And that is the sun of hearts, which removes the veil from unseen matters. So, he followed a course that would lead him to the visible sun. And he found it rising over the hearts of the People of Gnosis, whom Allah had left perpetually unsheltered from it, after He had gifted them with it through the utmost communion and ennoblement.

“Outwardly, Dhu’l Qarnayn desired to reach the rising of the physical sun. However, inwardly, he desired to reach the rising of the spiritual sun. And that is the sun of hearts, which removes the veil from unseen matters. So, he followed a course that would lead him to the visible sun.”

In fact, one of them said, “If the Real (Exalted is He) were veiled from me for the blinking of an eye, I would not count myself a Muslim.” He said the same of the Messenger of Allah (may Allah bless him and give him peace). Or, you may say, “He found it rising over the people who have rid themselves of all apart from Allah, who delve into the Ocean of Oneness and the Unique Secrets.”

Al-Majdhub (may Allah be pleased with him) said about them: 

Is it the reciters of the science of Oneness, 

Here, that the oceans are apprising me of, 

This is the Station of the People of Isolation, 

Who stand with my Lord. 

They cast off the decorative and pompous robes. And they put on the robes of lowliness and neediness. Thus, Allah (Exalted is He) placed over their hearts the robes of richness, nobility and power. They were patient for a short time. And they rested for a long time. They were humiliated for a short time. And they were granted a long nobility. May Allah make us from among them through His blessing and generosity.  

Tafsir of Verses 92-101 

Then, Dhu’l Qarnayn traveled from the north to the south, just as Allah (Exalted is He) said: 

(92) Then, he followed a course (93) Until he arrived between two mountains. He found beside them a people who could barely understand speech (94) They said, “O, Dhu’l Qarnayn! Indeed, Gog and Magog cause corruption in the earth. So, should we pay to you a tribute that you may place between us and them a barrier?” (95) He said, “That in which my Lord has established me is better. But, assist me with [man]power and I will place between you and them a dam (96) Bring me sheets of iron.” Until when he had filled the space between the two mountain sides. He said, “Blow!” Until when he converted into fire. He said, “Bring me! That I may pour over it molten copper.” (97) So, they were unable to pass over it. Nor were they able to penetrate it (98) He said, “This is from the mercy of my Lord. And when the promise of my Lord comes to pass, He will make it level. And the promise of my Lord is true.” (99) And We will leave them that day flowing over one another. Then the trumpet will be blown. And We will gather them all together. (100) And We will present Hell on that day to the disbelievers on display (101) Those whose eyes were veiled from My remembrance and were unable to hear. 

“Then, he followed” meaning Dhu’l Qarnayn followed “a course” meaning a third path between the east and the west. He traveled from the south to the north “until he arrived between two mountains” meaning the pass between the two was blocked. This place is at the limit of the land of the Turkic peoples. It is not the mountain between Armenia and Azerbaijan, as some have assumed.  “He found beside them” meaning beyond them, in Turkic lands “a people” meaning a nation “who could barely understand” i.e. comprehend “speech” due to the strangeness of their own speech and the dullness of their intellect. And it has also been read a different way to indicate that these people did not have clear speech.  

The scholars have differed over these people. It has been said that they are a Turkic tribe. Al-Saddi said, “The Turkic peoples are one of the tribes of Gog and Magog. They would come out. So, Dhu’l Qarnayn placed a wall. And they were kept out.”

I [Ibn ‘Ajibah] say, “And perhaps they sought that from him when they separated themselves from their people.” Then Al-Saddi said, “All of the Turkic peoples are from this people.”

Qatadah said,  “The Gog and Magog are twenty-two tribes. Dhu’l Qarnayn locked away twenty-one. And one of them remained outside of the barrier. They were called ‘Turkic’ because they were left alone [from the Arabic turku’] outside of the barrier.” 

The historians say that Nuh (peace be upon him) had three children: Sam, Ham and Japheth. Sam is the father of the Arabs, the Persians and the Romans. Ham is the father of the blacks. And Japheth is the father of the Turkic peoples, the Khazars, the Slavic peoples and the Gog and Magog. The two words Ya’juj and Ma’juj are from the expression, “Ujiju al-nar” which refers to the light that fire gives off and to its sparks. They were likened to it due to their sheer numerous and harsh nature. 

“They said, “O, Dhu’l Qarnayn!” meaning they either said this through the mediation of a translator, or Dhu’l Qarnayn understood their speech. In the latter case, understanding of their speech would be among the means that Allah (Exalted is He) had given him. 

They said, “Indeed, Gog and Magog...” We have already mentioned that Gog and Magog are from the descendants of Japheth. And the saying that they were created from a drop of sperm from the erotic dream of Adam is not correct. And people differed over their description. Some said that they have very small bodies and are of a very short stature. Their feet are no bigger than a hand span. Others say that they are very tall with big bodies. Their height reaches the length of twenty forearms. And some of them are equally wide.  

Ibn Masud said, “I asked the Prophet (may Allah bless him and give him peace) about Gog and Magog. He said, ‘They are a group of nations. Each nation consists of four hundred thousand people. No man among them passes until he sires one thousand male children, each of whom wield a sword.’”

“It was said, ‘O, Messenger of Allah! Describe them to us.’

“He said, ‘They are three different races. The height of one of their races is the length of twenty forearms. Another of their races are of equal height and width. They are equally twenty forearms wide and tall. The third race lays one ear out as a bed and covers himself with the other. They don’t pass by elephant, beast or pig, except that they eat it. And when one of them dies, they eat him. Their lands begin in the Levant and end in Khurasan. They drink from the springs of the east and the lake of Tabriz.’” 

[They said], “[Gog and Magog] cause corruption in the earth.” meaning in our land, by demolishing buildings and pillaging crops. Some say that Gog and Magog would come out in the days of spring and would not leave any green plant, except that they would eat it. And they would carry away anything dry. And they would also eat people.  

“So, should we pay to you a tribute” i.e. from a portion of our wealth “that you may place between us and them a barrier?” meaning a divider that would prevent them from coming out. 

“He said, That in which my Lord has established me’” meaning the dominion, wealth and other means in which He has established me and given me control of “is better” i.e. it is better than your tribute, and I have no need of it.  

“But, assist me with [man]power” meaning with bodies and tradesmen, such as workers who are excellent at building and working, and with tools that are needed for building; “And I will place between you and them a dam” meaning a protective barrier and a fortified partition. A “radm” is larger and more reliable than a “sadd.” The expression “thawb murdim” is used when a shirt has layers. And this was extra help from Dhu’l Qarnayn, since it is beyond that which they sought from him.  

“Bring me sheets of iron.” meaning bring me large pieces of iron. And this does not contradict his refusing the tribute, because he commanded them to bring the cost of the materials or the materials themselves, as is indicated by an alternative recitation. Also, bringing the necessary tools is from the category of helping with power, and not from the category of paying a tribute for the work done. 

Qushayry said, “He sought help from them in that which he needed from them. But, he did not accept a wage for the work, because he considered the right of protection as an obligation upon him due to the authority in which he was established.” 

Perhaps Dhu’l Qarnayn commanded that they bring the iron, to the exclusion of all the other tools and materials, such as coal and wood, due to the fact that the need for iron was more immediate, because it forms the pillars of the wall. And it’s the use of the iron is more important. It has been said that Dhu’l Qarnayn dug the foundation until they reached water. And he made the foundation from rock and molten copper. And he made the main body of the out of sheets of iron. And he placed between them coal and wood, until it closed off the area between the two mountains up to their peak. The area between them was one hundred farsakhs.  

And that is the meaning of Allah’s (Exalted be He) words, “Until when he had filled the space between the two mountain sides.” Dhu’l Qarnayn kept building little by little, until he made the structure that was between the two peaks of the mountains equal to the mountains in thickness. And it has been said that it was two hundred forearm lengths high and fifty forearm lengths wide.   

When he had filled that which was between the two mountains with the structure, “He said,” to the workers “Blow!” meaning blow the flames onto the structure of iron. And they did that, “until when he converted” that which the flames were blown onto “into fire.” In other words, the structure hot and red like fire. The act was attributed to Dhu’l Qarnayn, despite the fact that the workers did it, as an indication that he is the mainstay in the building of the dam, while the workers are like his tools.  

“He said,” to those who assigned to molten brass and other jobs, “Bring me! That I may pour over it molten copper” meaning bring me the molten copper so that I may pour it over the structure. And he attributed the pouring to himself due to the same reason as before.  

“So, they were unable to pass over it” meaning Gog and Magog could not climb over it due to its height. The ‘fa,’ translated here as, “So,” is for brevity. It means that, just as they were commanded, the workers brought the molten copper, poured it over the dam, so that the materials were mixed together and became molded together. Thus, it became a solid mountain. And the Gog and Magog came and wanted to assail it, or breach it. But, “they were unable to pass over it” due to its height and smoothness.  

“Nor were they able to penetrate it” due to its hardness.  And that was a miracle that was granted to Dhu’l Qarnayn, because if such a great amount of iron were heated until it becomes like fire, no one would be able to walk near it, much less pour over it molten copper. So, it is as if Allah (Exalted is He) warded off the heat of the fire from the bodies of those involved in the work. And Allah has power over all things.  

“He said” meaning Dhu’l Qarnayn said to the people of that place, and to others who were with him, “This is” meaning the placing of the barrier, or his authority to place the barrier, is “from the mercy” meaning a great mercy “of my Lord” meaning upon all of His (Exalted be He) slaves in general, and especially upon those drawn near to Him. And in this statement, there is an announcement that what Dhu’l Qarnayn did was not from the outcomes of the efforts of created beings. Rather, the building of the wall is a pure, Divine generosity, even if it appears to be through his efforts. And the expression of Divine Lordship was used to teach indicate the meaning of mercy. 

“And when the promise of my Lord comes to pass” meaning when the time of His promise, that Ya’juj and Ma’juj will come out, or His promise of the establishment of the Hour, comes, such that He makes known its establishment “He will make it” meaning Allah will make the aforementioned dam, despite its durability and firmness “level” i.e. flat, spread out and level with the earth. And in this statement, there is a clarification of His Immense Power, after having clarified the expansiveness of His Mercy. “And the promise of my Lord is true.” The promise of Allah will surely come to pass.  

It has been narrated from that the Prophet (may Allah bless him and give him peace) said, “Gog and Magog drill into the dam, until, when they can almost see the rays of the sun, their leader says, ‘Return. And you will drill through it tomorrow.’ But Allah restores it to its original state (of firmness). However, when their time comes, they will drill through it until, when they can almost see the rays of the sun, their leader will say to them, ‘Return. And you will drill through it tomorrow, if Allah so wills.’ Thus, they will return to it, while it is in the same condition that they left it. And they will drill through it and come out upon mankind.” 

And the complete story of their coming out will be told in Surah al-Anbiya, if Allah so wills. And these are the final words in the address of Dhu’l Qarnayn. 

“And We will leave them that day” meaning on the day that the promise of Allah (Exalted be He) comes to pass and they come out, “flowing over one another” meaning they will overcome the nations. Or, some of the creation will flow over others. Thus, the nations will become disturbed and the human beings and jinns will intermingle, being astounded by the severity of the calamity. It has been narrated that Gog and Magog will come to a sea. They will drink all of its water and eat all of its animals. Then, they will eat all of the trees and anything they can get their hands on, and will even eat the people who do not seek shelter from them. However, they will not be able to enter Makkah, Madinah or Jerusalem. Then, Allah will send a disease in their necks. And Gog and Magog will all die at one time. Then, Allah will send birds that will cast them into the sea. Then, He will send rain to wash the earth of them. After that, blessing will be placed in the earth. And this will happen after the appearance of the Dajjal and the descent of ‘Isa (peace be upon him). After that, the earth will pass away, just as Allah (Exalted is He) has said: 

“Then the trumpet” for the establishment of the Hour “will be blown. And We will gather them all together.” The Real (Exalted is He) did not mention the first blowing of the trumpet, because it is sufficient that He mentioned it in another place. In other words, We will gather all of the creation, after their joints had been separated and their bodies deteriorated, in one plain, for the purpose of judgement and requital. It will be an amazing gathering whose reality is inconceivable.  

“And We will present Hell” meaning We will manifest it and place it “on display on that day” meaning on the day that We gather all of creation, “to the disbelievers” meaning We will display it to the disbelievers from among creation, so that they will see it and hear its rage and exhalation. It will be displayed to them in all its brazenness and horror. And the disbelievers were singled out for its most frightening display, even if it is visible to all of the people at the place of standing, because it is their destiny.   

Then, He (Exalted is He) mentioned their description with His words: 

“Those whose eyes” while they were in the world “were veiled” with a thick veil and an opaque curtain “from My remembrance” meaning from listening to the Qur’an and contemplating it. Or, it means they were veiled from remembering my Oneness and Majesty. Or, their eyes of their insight were veiled from My remembrance in a manner that befits My Status. “And were unable to hear” meaning they were, along with that, due to their extreme aversion from the Truth and their complete enmity towards the Messenger (may Allah bless him and give him peace), not at all able to listen to him reminding them of Me and reciting My Speech, which falsehood can approach neither from in front nor from the rear. This statement is a similitude of the incapacity of the disbelievers to listen to audible evidences, just as the first statement made clear their blindness from visible signs.  

Subtle Indication of Verses 83-101

Journeying throughout the regions of the earth is something that the Sufis seek in the beginning stages of the disciple. The smallest amount of time for this traveling is seven years. However, the Shaykh of our Shaykhs, Sidi ‘Ali Jamal (may Allah be pleased with him) said that it should be fourteen years. And this traveling has many benefits. Among them is visiting the brethren and discussing matters with them. And that is one of the pillars of the Path. Also among the benefits of this travel is that he will benefit the worshipers of Allah, if he is worthy of reminding them. “And that Allah should guide a single person by him is better for him than that over which the sun has risen.” And among the benefits is the fortification of his inner reality and the honing of his Gnosis. For, in each day, he meets a new Divine Manifestation and a previously unknown condition. And, for that, he will need increased gnosis and new patience. The disciple is like water. When water becomes stagnant in one place for a long period of time, it changes and becomes bitter. But, when it flows, it is sweet and pure. And among the benefits of this travel is that during his journey, the disciple may meet someone from whom he may profit, or who will advance him towards his Lord. 

“And among the benefits [of travel] is the fortification of his inner reality and the honing of his Gnosis. For, in each day, he meets a new Divine Manifestation and a previously unknown condition. And, for that, he will need increased gnosis and new patience. The disciple is like water. When water becomes stagnant in one place for a long period of time, it changes and becomes bitter. But, when it flows, it is sweet and pure.”

It is narrated that, while Dhu’l Qarnayn was going about his journey, he reached a noble nation. They were guided by the Truth, and they ruled justly according to it. They distributed wealth equally between them. And they ruled with justice. Their graves were at the door of their homes. And their homes had no doors. They had no rulers. And there were no judges among them. They never differed, disputed nor fought one another. They did not laugh. Nor were they melancholy. And loss did not affect them like it did the rest of mankind. They had longer lives than the rest of mankind. Yet, there was not among them any poor person, or any lack of courtesy, or any indignation.  

And Dhu’l Qarnayn was amazed by them. So, he said, “Inform me about you. For, I have not seen anyone like you in the east and the west. Why do you place your graves at the doors of your homes?”

They replied, “So that we may never forget death and so that, by that, we never seek the world.”

He asked, “Why do your houses not have any doors?”

They replied, “There are no dishonest people in the homes. Among us, there are only trustworthy and reliable people.”

He asked, “And why do you have no rulers?”

They replied, “We don’t dispute with one another.”

He asked, “Why are there no rich people among you?”

They said, “None of us hoards wealth.”

He asked, “Why do you have no kings?”

They replied, “There are no haughty people among us.”

He asked, “Why do you not argue or differ with one another?”

They replied, “Because our hearts have been inclined to one another and the affairs between us rectified.”

He asked, “Why is your path one, and your words upright?”

They replied, “Because we do not lie to one another. Nor do we try to deceive one another. And we don’t backbite one another.”

He said, “Inform me. How have your hearts been made alike and your lives just?”

They replied, “Our hearts were purified and hatred and envy were removed from them.”

He asked, “Why, then, do you not have any poor or destitute person among you?”

They replied, “Because we divide our wealth equally between us.”

He said, “Why is there neither lack of courtesy nor any indignation among you?”

They replied, “Because we are humble and modest.”

He asked, “And what made you have longer lives than the rest of mankind?”

They said, “Because we only take to the Truth and we rule justly.”

He asked, “Why do you not laugh?”

They said, “We do not neglect seeking forgiveness.”

He asked, “Why do you not become sad?”

They said, “Because we have accustomed ourselves to tests.”

He asked, “Why does loss not affect you like it affects the rest of mankind?”

They replied, “Because we only depend on Allah.”

He asked, “Did you find your forefathers like that?”

They said, “Yes. We found our forefathers showing benevolence towards their destitute and helping their poor folk. And they used to pardon those who wronged them. And they would treat well those who had treated them badly. And they would show forbearance towards the ignorant among them. They also kept the ties of kinship, upheld their trusts, guarded the times of their prayers, and fulfilled their covenants. And they were truthful in their promises. So, Allah (Exalted is He) rectified their affairs and protected them while they were alive. And it was our duty to succeed them in the example they left for us.”  

Dhu’l Qarnayn said, “If I were to settle in a place, I would settle among you. However, I have not been ordered to settle.”  

The story was related by Tha’labi. 

In “Qut al-Qulub,” the author stated, “If one contemplates the meaning of His words (Exalted is He), “Whose eyes were veiled from My Remembrance” in description of His enemies who are veiled, the address indicates that His Saints are those who respond to Him, listen to Him, and are unveiled to His Remembrance and to witnessing His Unseen. Allah (Exalted is He) contrasted them, saying “They were not able to hear, nor did they see” and “The example of the two parties is like the blind and deaf, and the seeing and hearing. Are they equal in comparison? Then, will you not remember?” 

The cause of the veiling of their hearts from hearing and seeing is their following desires and their love of other than the Lord. 

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