Al-Kahf: (84-85) Indeed, We established him...

Issues Discussed:

The First Issue: We previously mentioned at the beginning of this Surah that the Jews instructed the polytheists to ask the Messenger of Allah (peace be upon him) about the story of the Companions of the Cave, the story of Dhul-Qarnayn, and the Spirit. Thus, the meaning of the verse: {And they ask you about Dhul-Qarnayn} (Al-Kahf: 83) refers to that inquiry.

The Second Issue: People differed regarding who Dhul-Qarnayn was, and they mentioned several opinions:

1. He was Alexander son of Philip, the Greek.
   • Evidence: The Qur'an indicates that the man named Dhul-Qarnayn reached the farthest west, as stated: {Until, when he reached the setting of the sun, he found it [as if] setting in a spring of dark mud} (Al-Kahf: 86).
   • He also reached the farthest east, as stated: {Until, when he reached the rising of the sun} (Al-Kahf: 90).
   • His dominion reached the far north, evidenced by the fact that Gog and Magog are a people from the Turks who dwell in the far north, and historical books state that the barrier mentioned in the Qur'an was built in the far north.
   • Since the Qur'an proves that his dominion reached the extremes of the west and east—which is the entirety of the inhabited Earth—such a vast, singular dominion must have had its memory preserved throughout time and not remained hidden.
   • The ruler known in historical books for achieving this extent of dominion is none other than Alexander. When his father died, he gathered the kings of Rome (who were previously divided), then gathered the kings of the West, conquering them until he reached the Green Sea. He returned to Egypt and built Alexandria, naming it after himself. Then he entered Sham, headed toward the Children of Israel, visited Jerusalem, and sacrificed at its altar. Afterward, he turned toward Armenia and the Gates of Derbent (Bab al-Abwab), and the Iraqis, Copts, and Berbers submitted to him. He then marched toward Darius son of Darius, defeated him several times until Darius was killed by his own guard. Alexander then took over the Persian kingdoms, proceeded toward India and China, waged war against distant nations, returned to Khurasan, built many cities, returned to Iraq, fell ill in Shahrazur, and died there.
   • Since the Qur'an establishes that Dhul-Qarnayn was a man who ruled the entire Earth (or nearly all of it), and history confirms that only Alexander fits this description, it must be concluded that Dhul-Qarnayn is Alexander son of Philip the Greek.

• Reasons for the Name "Dhul-Qarnayn" (The Two Horns): * First: He was nicknamed this because he reached the two horns (extremities) of the sun (its rising and setting), just as Ardashir son of Bahman was nicknamed "Long-Handed" due to the far reach of his command. * Second (Persian Account): The Persians claimed that Darius the Great married the daughter of Philip. When he approached her, he perceived an unpleasant odor and sent her back to her father, Philip. She was pregnant by Darius, and after returning to her father, she gave birth to Alexander. Philip raised Alexander, claiming him as his own son, though he was truly the son of Darius the Great. The evidence they cite is that when Alexander reached Darius son of Darius (who was near death), Darius placed his head in Alexander’s lap and said, "O my father, tell me who did this so I may take vengeance for you." This Persian account suggests Alexander had two origins (Persian and Roman). This claim is likely fabricated by the Persians to ensure that a ruler of such stature belonged to the lineage of Persian kings. In reality, Alexander called Darius "my father" out of humility and respect.

2. Abu Rayhan al-Harawi the Astrologer stated in his book Al-Athar al-Baqiyah 'an al-Qurun al-Khaliyah that it is said Dhul-Qarnayn was Abu Karb Shimr ibn 'Ubayr ibn Afriqish al-Himyari, whose dominion reached the east and west of the Earth. A poet from Himyar boasted of him, saying:

   Indeed, Dhul-Qarnayn preceded me as a Muslim, / A ruler exalted on Earth, without fault. He reached the east and the west, seeking / Paths to dominion from a noble Lord.

   • Al-Harawi suggests this view is closer because the Tubba' kings (Dhu's) were from Yemen, and their names often included "Dhu" (possessor of), such as Dhu al-Nadi, Dhu Nuwas, and Dhu al-Nun.

3. He was a righteous servant whom Allah granted dominion, knowledge, wisdom, and awe, though his identity is unknown.
   • Reasons for the Name "Dhul-Qarnayn":
     • First: Ibn al-Kawa asked Ali (may Allah be pleased with him) if Dhul-Qarnayn was a prophet or a king. Ali replied: "Neither a king nor a prophet; he was a righteous servant. Allah struck his right horn in obedience to Him, and he died. Then Allah resurrected him, struck his left horn, and he died. Then Allah resurrected him, and he was named Dhul-Qarnayn and given dominion."
     • Second: He was named Dhul-Qarnayn because two generations (two qarnayn) of people became extinct during his time.
     • Third: The two sides of his head were made of copper.
     • Fourth: Something resembling two horns was on his head.
     • Fifth: His crown had two horns.
     • Sixth (From the Prophet, peace be upon him): He was named Dhul-Qarnayn because he traveled to the two horns of the world (i.e., its east and west).
     • Seventh: He had two horns, meaning two braids of hair.
     • Eighth: Allah subjugated the light and darkness for him. When he traveled, light guided him from the front, and darkness supported him from behind.
     • Ninth: He might have been nicknamed this for his bravery, similar to how a brave man is called a ram (kabsh) as if he butts his peers.
     • Tenth: He dreamed that he ascended the heavens and grasped the two sides and horns of the sun.
     • Eleventh: He was named this because he entered both light and darkness.

4. He was an angel. Umar heard a man say, "O Dhul-Qarnayn," and Umar responded, "May Allah forgive you! Are you not content to name yourselves after the Prophets, that you must name yourselves after the angels?"

Conclusion on the Second Issue: The first opinion (Alexander) is the most apparent due to the evidence that such a great king must have a known status among the people of the world, and Alexander is the one known for this great kingship. However, there is a strong objection: Alexander was a student of the philosopher Aristotle and followed his doctrine. If Allah glorified him, it implies that Aristotle's doctrine was true, which is impossible. (And Allah knows best.)

The Third Issue: They differed on whether Dhul-Qarnayn was a Prophet or not.

• Those who said he was a Prophet cited:
  • First: {Indeed, We established him in the land}—which they interpret as establishment in religion, and complete establishment in religion is Prophethood.
  • Second: {And We gave him from every thing a way [to reach his goal]}—Prophethood is included among "things," so the generality of the verse implies Allah gave him a means to attain Prophethood.
  • Third: {We said, "O Dhul-Qarnayn, either punish [those who deserve it] or else take among them a way of kindness"}—the one whom Allah addresses directly must be a Prophet.
• Those who said he was a righteous servant and not a Prophet.

The Fourth Issue: Regarding the letter Sīn (S) in {I will relate to you} (سأتلوا): It means, "I will do this if Allah grants me success, sends down revelation concerning it, and informs me of the manner of that state."

Regarding {Indeed, We established him in the land}: This establishment can mean establishment through Prophethood, or establishment through kingship over the east and west of the Earth. The former is preferable because establishment through Prophethood is higher than establishment through kingship, and interpreting God's words in the most complete and excellent manner is better.

Then, {And We gave him from every thing a way}: Linguistically, sabab (way/means) originally means a rope, then it is metaphorically used for anything that leads to the intended goal, encompassing knowledge, power, and tools. Thus, {And We gave him from every thing a way} means: Allah gave him a means to attain every matter that leads to achieving that goal.

Those who said he was a Prophet argue that Prophethood is included in "every thing," so this verse indicates Allah gave him the path to attain Prophethood. Those who deny his Prophethood say it means: "And We gave him a means for every thing he needed to rectify his kingdom." However, one could object that restricting generality contradicts the apparent meaning and should not be done without evidence.

Then, {Then he followed a way}: This means that since Allah gave him the means for everything, whenever he intended something, he followed the means that would lead him to it and bring him closer to it.

• Nafi', Ibn Kathir, and Abu 'Amr recited فَاتَّبَعَ (fa-ttaba'a) with a shaddah (doubled tā’), meaning "then he followed/traveled."
• The rest recited فَأَتْبَعَ (fa-atba'a) with a soft tā’ (un-doubled).

{Until, when he reached the setting of the sun, he found it [as if] setting in a spring of dark mud, and he found near it a people. We said, "O Dhul-Qarnayn, either punish [those who deserve it] or else take among them a way of kindness." * He said, "As to one who wrongs, we will punish him; then he will be returned to his Lord, and He will punish him with a severe punishment." * "But as to one who believes and does righteousness, he will have a reward of [the best] recompense, and we will speak to him from our command with ease." * Then he followed a way.}