Surah Al-Kahf 18:98
ﱁ ﱂ ﱃ ﱄ ﱅ ﱆ ﱇ ﱈ ﱉ ﱊ ﱋ ﱌ ﱍ ﱎ ﱏ ﱐ ﱑ
[Dhul-Qarnayn] said, "This is a mercy from my Lord; but when the promise of my Lord comes, He will make it level, and ever is the promise of my Lord true."
Tafsir of Al-Kahf 18:96-98
Tafsir
Mafatih al-Ghayb
Verse range: 18:96-98
Al-Kahf: (96-98) Bring Me Pieces of Iron...
Bring me pieces of iron.
Al-Khaleel defined zubur (pieces) of iron as large chunks.
The reading of all reciters is آتوني (ā-tūnī) with a long alif (indicating a command to bring), except for Hamzah, who read ائتوني (iʾtūnī) from the root ityān (coming). This latter reading is also narrated from 'Asim.
The implied structure is: "Bring me pieces of iron," where the preposition bi (with) is omitted, similar to saying "I thanked him" instead of "I thanked for him" (شكرته وشكرت له) or "I disbelieved him" instead of "I disbelieved in him" (كفرته وكفرت له).
until he had leveled [the space] between the two mountain sides.
This verse implies that he brought those pieces of iron, stacked them one upon another until they filled the space between the two mountains up to their highest points. Then, he placed the bellows upon them. Once the iron became like fire (glowing hot), he poured molten copper over the heated iron, causing it to fuse together, becoming a solid mass (a dam).
This act is a powerful miracle (mu'jiz qāhir). When such a large quantity of iron is heated until it glows like fire, no living being can approach it. Yet, blowing the bellows requires close proximity. Thus, it is as if God diverted the intense heat from the bodies of those who were blowing the air onto it.
Al-Sāhib al-Kashshāf mentioned that it is said the distance between the two mountain sides (al-sadayn) was one hundred farsakhs (leagues).
The two mountain sides (*al-ṣadafayn*).
With two fatḥahs (vowels), this refers to the two flanks of the mountains because they face each other (yataṣādafān). It is also read with two ḍammats (الصُدُفَيْن) or with a ḍammah and a sukūn (الصُدْفَيْن).
and the molten copper (*al-quṭr*).
This refers to molten copper because it drips (yaqṭur).
He poured it over them as a stream (*qaṭran*).
The word qaṭran is in the accusative case because of the verb أفرغ (poured). The implied meaning is: "Bring me molten copper, and pour it over them as a stream." The first mention of copper is omitted because the second mention confirms it.
So they were unable (*fa-mā isṭāʿū*).
The tāʾ (ت) is omitted for ease of pronunciation because the tāʾ is close in articulation to the ṭāʾ (ط). It is also read by transposing the sīn (س) to a ṣād (فما اسطاعوا).
to climb over it, nor were they able to pierce it.
They could not ascend it due to its height and slipperiness, nor could they bore through it due to its solidity and thickness.
He said, "This is a mercy from my Lord."
Dhul-Qarnayn's statement, "This is a mercy from my Lord," refers to the dam itself, meaning this dam is a grace and mercy from God upon His servants, or that the ability and empowerment to construct it was a mercy.
But when the promise of my Lord comes, He will make it level with the ground, and the promise of my Lord is true.
This means when the Day of Resurrection approaches, He will make the dam dakkā (leveled/crushed flat) with the ground. Everything that rises and then spreads out has been leveled (indakka). It is also read as دكاء (dakāʾa) with a long alif, meaning "as level ground."
And the promise of my Lord is true.
Here ends the narration concerning Dhul-Qarnayn.