Al-Kahf: (92–95) Then He followed a path

When Dhul-Qarnayn reached the East and the West, he followed another path until he reached the place between the two mountains (or barriers). Allah had granted him knowledge and power sufficient for these matters. Herein lie several discussions:

The First Discussion: Readings of al-Saddayn

There are different readings for the word al-Saddayn (the two barriers/mountains):

1. Hamzah and Al-Kisā’ī read it as al-Suddayn (with a ḍammah on the Sīn) and saddan (with a fatḥah wherever it occurs).
2. Ḥafṣ from ‘Āṣim reads both with a fatḥah throughout the entire Qur'an.
3. Nāfi‘, Ibn ‘Āmir, and Abū Bakr from ‘Āṣim read both with a ḍammah throughout the entire Qur'an.
4. Ibn Kathīr and Abū ‘Amr read al-Saddayn and saddan here with a fatḥah, but they read it with a ḍammah in Sūrat Yā Sīn in both instances.

Interpretations of the Readings:

• Al-Kisā’ī said they are two linguistic variations (lughatān).
• It is also said that what is constructed by the work of Adam's sons is Sadd (with a fatḥah), and what is made by Allah is Sudd (with a ḍammah), and its plural is Sudud. This is the view of Abū ‘Ubaydah and Ibn al-Anbārī.
• The author of Al-Kashshāf said: Sadd (with ḍammah) is a verbal noun meaning the passive participle (i.e., something made by God). Sadd (with fatḥah) is the verbal noun (masdar) denoting an action that people cause to happen.

The Second Discussion: Location of the Two Barriers

The most apparent view is that the location of the two barriers is in the northern region.

• It is said they are two mountains between Armenia and Azerbaijan.
• Another view is that this place is at the edge of the land of the Turks.
• Muḥammad ibn Jarīr al-Ṭabarī narrated in his Tārīkh that the governor of Azerbaijan, during its conquest, sent a man toward the Khazars. The man observed and described it as a tall structure behind a deep, narrow, impregnable trench.
• Ibn Khurradādhbih mentioned in his Kitāb al-Masālik wa’l-Mamālik that al-Wāthiq bi’llāh dreamt he opened this barrier, so he sent some servants to inspect it. They exited through the Gate of Gates until they reached it and described it as a construction of iron bricks bound with molten copper, having a locked door. When this man attempted to return, the guide led them out through the regions adjacent to Samarqand.
• Abū al-Rayḥān (Al-Bīrūnī) concluded that this implies its location is in the northwestern quadrant of the inhabited world. Allah knows the reality of the matter best.

The Third Discussion: The People Who Could Hardly Understand Speech

When Dhul-Qarnayn reached the area between the two barriers, he found beyond them (i.e., past them) a people:

• Ḥamzah and Al-Kisā’ī read yafqaḥūn (with a ḍammah on the Yā’ and a kasrah on the Qāf), meaning they could not make others understand them.
• The rest read yafqaḥūn (with a fatḥah on the Yā’ and Qāf), meaning they only knew their own language and did not understand the tongue Dhul-Qarnayn was speaking.

Then Allah recounts that they said to Dhul-Qarnayn:

Inquiry: How did Dhul-Qarnayn understand them if Allah described them as people who could hardly understand speech?

Answer: There are two views regarding the word kāda (hardly/scarcely):

1. Affirmation implies negation, and negation implies affirmation: Thus, {they could hardly understand a word} does not mean they understood nothing, but rather that they could understand, albeit with great difficulty and hardship.
2. The meaning of kāda is proximity/nearness: Under this view, {they could hardly understand a word} means they had no near capacity to understand. In this case, an implied meaning must be assumed: they could not understand unless after great effort and approximation, such as through gestures. This verse serves as evidence supporting the first interpretation of kāda.

The Fourth Discussion: Gog and Magog (Ya’jūj wa Ma’jūj)

There are two views regarding Gog and Magog:

1. They are foreign, non-Arabic proper nouns, evidenced by their non-declension (diptotes).
2. They are derived words (from Arabic roots).

Readings:

• ‘Āṣim reads Ya’jūj wa Ma’jūj (with a hamzah).
• The rest read Yājūj wa Mājūj (without a hamzah).
• One narration reads Ājūj wa Ma’jūj.

Derivations (for those who hold they are derived):

1. Al-Kisā’ī: Ya’jūj is derived from the blazing of fire (ta’ajjaj al-nār), named so for their swiftness in movement. Ma’jūj is derived from the surging of the sea (mawj al-baḥr).
2. Ya’jūj is derived from the intense saltiness of salt (ta’ajjaj al-milḥ), named so for their intensity in movement.
3. Al-Qutaybī: Derived from the saying aja al-ẓalīm (the ostrich ran), referring to the rustling sound of its running.
4. Al-Khalīl: Al-Aj is a grain like lentils, and al-Maj is the spitting of saliva. Perhaps they are derived from these.

Origin: They are said to be from the Turks. Some say Ya’jūj are from the Turks, and Ma’jūj are from the Jīl and Daylam.

Descriptions: Some described them as short in stature, one cubit tall. Others described them as tall, large-bodied, possessing claws like beasts, and teeth like predatory animals.

Nature of their Corruption (Fasād):

• They killed people.
• They ate human flesh.
• They emerged during the spring and left nothing green behind.

In summary, the term fasād (corruption) encompasses all these possibilities. Allah knows His intent best.

The Request for Aid

Allah recounts that the people between the two barriers said to Dhul-Qarnayn:

• Ḥamzah and Al-Kisā’ī read kharājan (with an alif).
• The rest read kharjan (without an alif).

Interpretations of Kharj vs. Kharāj:

• It is said they are the same.
• If they are different: Kharj (without alif) is the payment/stipend, as everyone contributes something. Kharāj is the tax collected annually by the ruler.
• Al-Farrā’: Kharāj is the original noun, and Kharj is like the verbal noun (maṣdar).
• Quṭrub: Kharj is the poll tax (jizyah), and Kharāj is the land tax.

Dhul-Qarnayn replied:

This means: "The wealth and vast resources Allah has established me with are better than the tribute you offer. I have no need for your kharāj." This is similar to what Solomon (peace be upon him) said: {What Allah has given me is better than what He has given you} (An-Naml: 36).

• Ibn Kathīr reads mā makkannanī (with two Nūns for clear pronunciation).
• The rest read mā makkannanī (with one intensified Nūn due to assimilation).

Dhul-Qarnayn continued:

This means: "I do not need your money, but assist me with men and tools to build the barrier." Or, "Assist me with money to spend on this matter, not for my personal gain."

Radam means a barrier or dam. It is said, "I radamtu the door," meaning I sealed it. Also, "I radamtu the garment," meaning I patched it, as the patch seals the hole. Radam implies something more substantial than Sadd (barrier), as in the saying, "a mardūm garment" (a heavily patched garment).

7 < { Bring me pieces of iron.} Until, when he had leveled [the space] between the two mountain sides, he said, { {Blow!} Until when he had made it [as glowing] as fire, he said, { {Bring me, that I may pour over it molten copper.} *So Gog and Magog were unable to pass over it, nor were they able to pierce it.} *He said, { {This is a mercy from my Lord; but when the promise of my Lord comes, He will make it level, and the promise of my Lord is true.}} > 7

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