Tafsir of Surah al-Kahf: 83-98

They ask you about Dhul-Qarnayn. Say, ‘I shall relate to you some of his story.’
Indeed, We established him on earth and gave him the means to achieve everything. 
So he followed a certain way.
When he reached where the sun sets, he found it as if it were setting in a hot, muddy spring and he found nearby some people. We say, ‘O Dhul-Qarnayn! You either torment them or treat them kindly.’ 
He said, ‘As for him who wrongs, we shall punish him. Then he will be returned to his Lord and He will punish him with horrible torment.’
As for him who believes and does righteous deeds, he will have a good reward and we will say to him what is easy of our command. 
Then he followed another way.
When he reached where the sun rises, he found it rising over people for whom We provided no shelter against it. 
Thus, We had full knowledge of what he had. 
Then he followed another way.
When he reached a place between two mountains, he found behind them a people who could barely understand other people’s language.
They said, ‘O Dhul-Qarnayn! Indeed, Gog and Magog are causing corruption on earth. Shall we assign a payment to you provided that you build a barrier between them and us?’
He said, ‘What my Lord has given me of establishment is better than your payment. Help me with supporting power and I will build a dam between you and them.’
‘Bring me bars of iron.’ When he leveled between the two mountains, he said, ‘Set a fire.’ When he made it extremely hot, he said, ‘Bring me molten copper to pour over it.’
Thus they were unable to scale it nor were they able to pierce it. 
He said, ‘This is a mercy from my Lord. When the promise of my Lord comes, He will level it to the ground. And my Lord’s promise is ever true.’ [Surah al-Kahf: 83-98]

The Story of Dhul-Qarnayn

    The ayat narrate the fourth and final story in surah al-Kahf. It is the story of Dhul-Qarnayn. 

They ask you about Dhul-Qarnayn. Say, ‘I shall relate to you some of his story.’ [83]

    After mentioning a story whose goal was traveling for the sake of knowledge, the ayat mention a story about traveling for the sake of fighting for Allah’s sake. Mentioning the first one indicates the sublime rank of knowledge because knowledge is the source of all happiness and the cornerstone of every matter. 

    The people who asked the question were the disbelievers of Quraysh, who were instructed by the Jews to do so. 

    It has been mentioned earlier that the Jews told the disbelievers of Quraysh to ask Messenger Muhammad about three things: Ask him what happened to young people who deserted their people; ask him about a man who traveled around the world; and ask him about the true nature of the soul.

    The scholars differ about the identity of Dhul-Qarnayn. Maybe the most correct opinion is that his name was abu Karyb al-Hamyry because the kings of Yemen used to be called ‘Dhu’, e.g. Dhu-Nawas. 

    Dhul-Qarnayn, who is mentioned in the Quran, definitely is not Alexander of Macedon because he was heathen whereas Dhul-Qarnayn mentioned in the Quran believed in Allah and resurrection on the Day of Judgment.

    He was probably called Dhul-Qarnayn because his conquests reached the farthest east and the farthest west.

     The Quranic text does not mention anything about the time or place of Dhul-Qarnayn, which is a typical characteristic of its historical narrations. They are not meant for themselves; rather, the goal is the lesson learned from the stories, which is usually attained without defining the time or the place of the narration. 

Interpretation

They ask you about Dhul-Qarnayn. Say, ‘I shall relate to you some of his story.’ [83]

    O Muhammad! Your people are asking you about the news and condition of Dhul-Qarnayn. 

    Tell them, ‘I will narrate to you some of his news, which I knew through the revelation of the Quran, and which serve as an admonition to you.

Indeed, We established him on earth and gave him the means to achieve everything. [84]

    Allah established Dhul-Qarnayn on earth, i.e. Allah gave him the means that made him powerful and influential in different parts of the earth. Thus, he was able to do whatever he wanted to do. Moreover, Allah gave him the means that strengthened his kingdom, such as means of transportation, soldiers, and means of construction.

So he followed a certain way. [85]

    Dhul-Qarnayn wanted to strengthen his kingdom, so he resourcefully used the means that would enable him to go to the place where the sun sets in the west.

 When he reached where the sun sets, he found it as if it were setting in a hot, muddy spring and he found nearby some people. We say, ‘O Dhul-Qarnayn! You either torment them or treat them kindly.’ [86]

    Dhul-Qarnayn kept on traveling until he reached the westward of the earth where the sun sets. He saw the sun as if it were setting in a place wherein a hot and muddy spring was located.

    If there is water between someone and the sun’s horizon, it is normal that he will see it as if it were rising and setting in the water. 

(…and he found nearby some people. We say, ‘O Dhul-Qarnayn! You either torment them or treat them kindly.’)

     He found in a place nearby that the sun sets some people. Allah told him by inspiration that he would have to choose between two things regarding them: either he would torment them by killing or other means if they insisted on disbelief in Allah, or he would be kind to them, and patiently invite them to believe in the Oneness of Allah.

     Then the ayat narrate Dhul-Qarnayn’s response, which indicates his sound thinking.

He said, ‘As for him who wrongs, we shall punish him. Then he will be returned to his Lord and He will punish him with horrible torment.’ [87]

     Dhul-Qarnayn said, ‘As for the person who transgresses and wrongs by insisting on disbelief in Allah, we will torture him by killing in the worldly life. Then he will be returned to Allah, the Creator, in the Hereafter, and He will exact upon him severe punishment in Hell.

As for him who believes and does righteous deeds, he will have a good reward and we will say to him what is easy of our command. [88]

     Dhul-Qarnayn declared the reward of whoever believed in Allah.

      He said, ‘As for he who believes in the Oneness of Allah and obeys Him, Allah will give him a good reward, i.e. Paradise. We will command him what is easy for him and treat him kindly.’

     Dhul-Qarnayn followed a wise way in his ruling. This indicates his strong faith, certainty, and pure soul.  He would deal severely with the unjust so that they would fear, amend their faults, and not transgress. On the other hand, he would deal kindly with the righteous and respond leniently to their righteousness. Such is the personality of the righteous rulers every time and place. They are severe with the unjust, and kind and lenient with the righteous. 

Then he followed another way. [89]

     After Dhul-Qarnayn achieved his goal in the west where the sun sets, he resourcefully followed another path and went to the east where the sun rises. 

When he reached where the sun rises, he found it rising over people for whom We provided no shelter against it. [90]

    Dhul-Qarnayn kept on traveling eastward until he reached an open area where the sun rises. He found there some people, who had nothing that could screen them from the heat of the sun, no clothes, buildings, mountains, nor trees. 

Thus, We had full knowledge of what he had. [91]

     Thus, Allah fully knew whatever resources of power and authority, e.g. soldiers, equipment…etc. that Dhul-Qarnayn had. 

Then he followed another way. [92]

     After reaching the place of setting and rising of the sun, Dhul-Qarnayn resourcefully set out on another journey to a place between the east and west. 

When he reached a place between two mountains, he found behind them a people who could barely understand other people’s language. [93]

     Dhul-Qarnayn kept on traveling until he reached a place between two mountains. He found behind the two mountains some people, who could barely understand the language of other people, and other people could not also understand their language. However, Dhul-Qarnayn could understand and knew their needs as Allah, Exalted is He, granted him means of achieving his goals. 

They said, ‘O Dhul-Qarnayn! Indeed, Gog and Magog are causing corruption on earth. Shall we assign a payment to you provided that you build a barrier between them and us?’ [94]

     The inhabitants of the area between the two mountains talked to Dhul-Qarnayn. He understood their speech as Allah gave him means of achieving his goals, or through a translator. 

     They said, ‘O Dhul-Qarnayn! Gog and Magog, two human tribes, are causing corruption on the earth by killing, destruction, injustice, etc. Will we assign a payment to you provided that you build a dam between us and Gog and Magog to prevent them from coming to us?’ 

      The manner in which those people addressed Dhul-Qarnayn indicates their good manner and their trust in him.

      Zaynab bin Jahash, the wife of Messenger Muhammad, may Allah be pleased with her, narrated that one day Messenger Muhammad came to her frighteningly. He said, ‘None has the right to be worshipped but Allah alone. Woe to the Arabs! There is that evil is about to come. Today, a hole has been made in the dam of Gog and Magog as this.’ Then he made a circle with his two fingers. Zaynab said, ‘Will we be destroyed though there are righteous people among us? He said, ‘Yes, if the evil becomes widespread.’ 

He said, ‘What my Lord has given me of establishment is better than your payment. Help me with supporting power and I will build a dam between you and them.’[95]

     The reply of Dhul-Qarnayn indicates his strong faith, and eagerness to support the truth and fight falsehood. 

     He said, ‘What Allah granted me of wealth and power is better than the payment you offered me to build the dam between you and Gog and Magog. Help me with whatever support you can and I will build the dam to prevent Gog and Magog from coming to you.’

      Dhul-Qarnayn had beneficial knowledge, expertise, capabilities, humbleness, generosity, and strong faith. He attributed the blessings he enjoyed to the One who granted them to him, i.e. Allah, Exalted is He.     Moreover, he did not exploit the people’s need to take their wealth; rather, he offered to help them for free. 

     After Dhul-Qarnayn agreed to build the dam, he began to implement their request.

‘Bring me bars of iron.’ When he leveled between the two mountains, he said, ‘Set a fire.’ 

When he made it extremely hot, he said, ‘Bring me molten copper to pour over it.’ [96]

      He said to the people, ‘Bring me plenty of bars of iron.’ When they brought him the iron, he leveled between the two mountains sides. Then he asked them to set the iron on fire. When the iron became extremely hot, he asked them to bring molten copper and poured it over the hot iron. He added the copper to the iron to increase the hardness and strength of the iron.

    In this manner, Dhul-Qarnayn honored the request of the people who asked him to build a dam for them to protect them from Gog and Magog, who were corrupt. 

     Then ayat mention that by this accomplishment of Dhul-Qarnayn, Gog and Magog have been unable to penetrate this barrier. 

Thus they were unable to scale it nor were they able to pierce it. [97]

     Gog and Magog could not scale the dam, nor could they pierce it because it was very high and strong. By building this dam, Dhul-Qarnayn protected neighboring nations from the corruption of Gog and Magog.

      After completing this great project, Dhul-Qarnayn stood, thanking Allah, Exalted is He, who granted him the power and means to achieve it. His conduct is the normal behavior of the truthful, and thankful leaders. 

He said, ‘This is a mercy from my Lord. When the promise of my Lord comes, He will level it to the ground. And my Lord’s promise is ever true.’ [98]

     Dhul-Qarnayn said, ‘Whatever things I did are some of the manifestations of the mercy of Allah, my Lord, whose mercy encompasses everything. When the time determined by Allah to the end of the worldly life, or the time of the coming out of Gog and Magog comes, Allah will cause this dam to collapse and will be leveled to the ground. Indeed, the promises of Allah, e.g. rewarding the good-doers, punishing the evildoers, is true. It will ever be fulfilled.’

     Thus ends the story of Dhul-Qarnayn. It represents a model of a good, righteous ruler to whom Allah gave authority on the earth, and gave him means of achieving things. He traveled to the west and east, but he did not become despotic, nor arrogant, nor did he become tyrannical, nor haughty. Moreover, he did not exploit the resources of the conquered people to gain material gains and take advantage of the individuals, communities, and countries. On the contrary, he spread justice, and peace, and treated the people kindly and justly.

Learned Lessons

• Establishing someone on the earth is a bounty that Allah grants to whomever of His slaves He wants.

• One of the characteristics of the truthful believers is to support the truth and resist and fight falsehood.

• Some of the characteristics of the just ruler are deterring the oppressors from oppression, and being kind to the righteous and the weak, and giving them a helping hand.

• One of the signs of good ethics is to help the needy.

• It is recommended that the helper of the needy should not ask compensation for his help; rather, it is better to seek the reward from Allah, Exalted is He.

• One of the signs of the truthful is attributing all bounties and blessings to Allah alone. They always thank Him for them.

• Dhul-Qarnayn is one of the kings who ruled in the past. Allah granted him a vast kingdom, wisdom, and beneficial knowledge. We do not categorically specify his identity. We only believe in the information narrated in the Quran about him.

• Allah, Exalted is He, granted Dhul-Qarnayn means of achieving his goals. The Quran informs us about three journeys that he carried out.

• (They said, ‘O Dhul-Qarnayn! Indeed, Gog and Magog are causing corruption on the earth. Shall we assign a payment to you so that you will build a barrier between them and us?’). This ayah indicates that prisons should be built to detain the corruptors and prevent them from doing what they want. 

• The righteous and sincere people are eager to achieve beneficial works for Allah’s sake and do not wait for compensation from people. When the people offered Dhul-Qarnayn a payment for building the dam, his reply was that what Allah granted of resources and establishment was better than their payment.

• Iron and copper are fundamental metals for the industry in the past and modern-day.

English Translation of Surah al-Kahf

English Translation of Surah al-Kahf 

Tafsir of Surah al-Kahf 71-78

Happy Life: Quran Surah an-Nahl Ayah 97

Tafsir Surah of al-Kahf: Ayah 79-82

As for the ship, it belonged to poor people, working at sea. I wanted to make it defective, as there was before them a king who seizes every ship by force. 

As for the boy, his parents were believers. We feared that he would be a cause of their transgression and disbelief. 

So we wanted that their Lord should give them instead of him a child who is more virtuous and more dutiful than him. 

As for the wall, it belonged to two orphan boys in the city. There was a treasure under it belonging to them and their father was righteous. 

Therefore, your Lord wanted that they should fully grow up and extract their treasure, as a mercy from your Lord. I did not do it of my own accord. That is the interpretation of what you could not bear patiently. [Surah al-Kahf: 79-82]

Tafsir 

The Story of Moses and al-Khadr (3) 

The story of Moses and al-Khadr is concluded with the interpretation of the wisdom behind the three incidents.

As for the ship, it belonged to poor people, working at sea. I wanted to make it defective, as there was before them a king who seizes every ship by force. [79] 

Al-Khadr told Moses about the wisdom behind making a hole in the ship. He said that the ship belonged to poor people working at sea. They were weak and could not defend themselves and the ship was their means for earning their living. 

There was a tyrant king, who would forcefully seize good ships. Therefore, al-Khadr wanted to make a defect in the ship by making a hole in it, so that the tyrant king would not seize it. Thus, he intended to help the poor people, not drown the ship’s passengers. 

The small defect that al-Khadr made in the ship was the very reason protecting its owners from greater harm, i.e. being seized by the tyrant king. 

Then al-Khadr told Moses about the rationale for the second incident.

As for the boy, his parents were believers. We feared that he would be a cause of their transgression and disbelief. [80] 

So we wanted that their Lord should give them instead of him a child who is more virtuous and more dutiful than him. [81]

The parents of the boy whom al-Khadr killed were believers. Al-Khadr knew that the boy would be a cause for his parents’ transgression and disbelief, as Allah informed him that the boy would be a disbeliever if he was to grow up. Therefore, he feared that their love for their son might lead them to disbelieve in Allah and transgress because love of offspring is instinctive. The conduct of al-Khadr was to close the door of harm. It is known that what leads to the attainment of interest is itself interest.

Qatada, may Allah have mercy on him, mentioned the boy, whom al-Khadr killed, and said, ‘His parents were happy when he was born and sad when he was killed. If he remained alive, he would be the cause of their destruction. Thus, a man should be pleased with the decree of Allah, as what Allah decrees for the believer regarding what he hates is better than His decree regarding things he loves.’ 

By killing the boy, al-Khadr hoped that Allah would grant his parents another son who would be better than that boy in respect of righteousness and dutifulness. 

Then the ayat mention the wisdom behind the third and final incident.

As for the wall, it belonged to two orphan boys in the city. There was a treasure under it belonging to them and their father was righteous. Therefore, your Lord wanted that they should fully grow up and extract their treasure, as a mercy from your Lord. I did not do it of my own accord. That is the interpretation of what you could not bear patiently. [82]

Moses disapproved of repairing the wall by al-Khadr because the villagers refused to entertain them. Apparently, the conduct of al-Khadr was illogical, as he helped people, who refused to help him.  

The wall belonged to two orphan boys, living in the city. Their father was a righteous man. There was a treasure under the wall belonging to the orphans. Therefore, Allah, out of His mercy, wanted to preserve the treasure for them until they would fully grow up and extract the treasure by themselves. 

(I did not do it of my own accord. That is the interpretation of what you could not bear patiently.)    

Finally, al-Khadr told Moses that he had not done the things Moses disapproved of his own accord; rather, he did them because Allah had commanded him to do them. 

The rationale for the things that Moses objected to and could not bear patiently became clear to him in this stage of the story. Moses could not endure them patiently because Allah, Exalted is He, did not inform him of the rationale as He informed al-Khadr. 

Learned Lessons

• No matter how much knowledge a person has, he should keep on seeking knowledge.

• Traveling for seeking knowledge is one of the attributes of the wise. Moses, though he was one of the Messengers of Allah endowed with strong will, exerted a great effort to meet al-Khadr to learn from his knowledge. Commenting on this ayah, al-Qurtuby said, ‘The story of Moses’ traveling to seek knowledge is an example of the scholars’ travel to gain more knowledge, and using beneficial means to achieve such a goal such as having a servant, and companionship. It is also an example of seizing the opportunity to meet the righteous and scholars even if their homelands are far. Such an attitude was the methodology of the righteous predecessors. Therefore, the travelers to gain knowledge attain great success and their efforts were fruitful. Their knowledge became firmer and stronger, and their reputation and reward became greater. Al-Bukhari narrated that Jabir bin Abdullah, the companion of Messenger Muhammad, traveled for a month to meet Abdullah bin Unays to learn one hadith of Messenger Muhammad from him.’ 

• It is permissible to express natural human feelings, such as hunger, thirst, fatigue, and forgetfulness. Moses said to his servant, ‘Bring us our morning meal. Indeed, we have suffered fatigue in our journey.’

• The statement that Moses’ servant said, ‘and none has made me forget that but Satan.’ Indicates politeness as he attributed forgetfulness to Satan even it was decreed by Allah, Exalted is He.

• (They found one of Our slaves whom We gave mercy from Us, and taught knowledge from Us.). There are two kinds of knowledge: Acquired knowledge that a man attains by diligent effort, after the help of Allah, Exalted is He, and knowledge that Allah grants to whomever He wants of His slaves, e.g. knowledge Allah gave to al-Khadr.

• (Moses said to him, ‘May I follow you provided that you teach me some of the right guidance you have been taught?’). The student should be humble with his teacher to learn from him comfortably. 

• (He said, ‘Indeed, you will never be able to bear with me patiently.) There is no problem if the scholar politely refuses to teach someone, who asked him to teach him if the scholar believes that the student cannot endure patiently to learn for some reasons; for example, the student cannot bear patiently things the scholar may do that the student believes are wrong. 

• (How can you have patience with what you do not know about?). Knowledge of the causes of certain behaviors helps to endure them patiently. Al-Khadr mentioned to Moses the cause for impatience, i.e., Moses would not know the causes of the apparently questionable conducts of al-Khadr.

• (He said, ‘God willing, you will find me patient and I will not disobey any of your orders.’). One of the signs of righteousness and fear of Allah, Exalted is He, is mentioning that things will not happen except by the will of Allah when intending to do them.

• (He said, ‘If you follow me, do not ask me about anything until I clarify it for you.’). The scholar may stipulate a condition(s) before teaching a student. 

• The three things that al-Khadr did were choosing the lesser harm to prevent greater harm. They appear to be harmful, and logically Moses was right to disapprove of them. However, they are in reality good things that al-Khadr did since Allah, the Omniscient, told him the wisdom behind them.

• (As for the ship, it belonged to poor people working at sea…). It is permissible to do small harm to prevent greater harm. Making a hole in the ship is harm, but it is lesser harm than seizing it by the tyrant king. Killing the boy is evil, but it is lesser harm than the evil that would happen if he lived (leading his parents to disbelieve).

• (As for the wall, it belonged to two orphan boys…). It is permissible that one does things in the property of other people without taking their permission on condition that it benefits them. For example, if one sees a fire in the property of some people, he may extinguish it without the owner’s permission. 

• (…and their father was righteous.). Righteousness of the parents benefits their offspring. The ayah indicates that the righteous man preserved his offspring, and the blessing of his worship helped them in the worldly life as well as it will help them in the Hereafter when they would be raised to a greater rank to be with their father so that he would be delight by their presence. 

• Refusing to accommodate the guests is abominable behavior by custom, reason, and religion. Offering accommodation may become obligatory if the guests are subject to danger. Maybe Moses and al-Khadr were very hungry, which was the cause of Moses’ anger. 

• It is permissible for a hungry person to ask for food if he cannot find something to eat. Therefore, the villagers deserved blame because they refused to entertain hungry people.

• The harm caused by repairing the wall, i.e. fatigue, is less than the harm may be caused by its destruction, which would cause the loss of the orphans’ treasure. 

• (Al-Khadr said to Moses, ‘This is the time of parting between you and me. I will inform you about the interpretation of what you could not bear patiently.’). A friend should not desert his friend without telling him/her the reasons for separation. Al-Khadr told Moses the reasons for leaving him. On the other hand, harmony and agreement, not regarding things involve disobedience to Allah, are the most helpful causes for strong and continuous companionship. Likewise, disagreement and incompatibility lead to separation.

• Miracles that happen to some righteous people are confirmed by the ayat of the Quran and authentic prophetic narrations. Allah has informed in surah al-Imran that Mary, may Allah have mercy on her, used to receive food in her place of worship though she was not a prophet. Moreover, according to the opinion of those who believe that al-Khadr was a righteous man, and not a prophet, the things he did were miracles since he did them because he had special knowledge that Allah, Exalted is He, bestowed on him.

• It is learned from the story of Moses and al-Khadr that discussion and dialogue to reach the truth and attain more knowledge, as long as they are done politely and in good faith, do not negatively affect friendship; rather, they strengthen it.

Problems Addressed in the Story of Moses and al-Khadr

• Social Oppression: This problem has been addressed in the story of the tyrant king and the poor owners of the ship. The tyrant king represents a usurper, who illegally takes the property of the poor, without being blamed by anyone.

• Familial Problem: This problem has been addressed in the story of killing the to-be-corrupt boy, whom al-Khadr killed because Allah informed him that if he grew up, he would lead his parents to disbelieve in Allah, Exalted is He. 

• Ethical Problem: This problem has been addressed in the story of the inhabitants of the village, who refused to accommodate two hungry strangers, seeking their entertainment. Their behavior indicates corrupt ethics, as custom, reason, and faith encouragingly require people to help each other, especially, in times of need.

English Translation of Surah al-Kahf

Tafsir of Surah al-Kahf Ayah: 71-78

Tafsir of Surah al-Kahf Ayah 60-70

Tafsir of Surah al-Kahf: Ayah 54-59