5.18 dhul-qarnayn and the iron gates

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TheSwod o I ntelecB ook - 5

D hu Qarnayn and theI ron G ates

As described by Shk. Yousuf Ali

Compiled By: Mohammed Fareeduddin Siddique

Book Number: 5

Document number: 5.18

Dated Updated: 24th May 2004.


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[Dhul and the ]Qarnayn Iron GatesAs described by Shk. Yousuf Ali

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Page 2 of 9______________________________________________________________________________________________________________________________________DISCLAIMER: This document in not intended to hurt any sects religious, emotional feelings. Any thing that is written by a human being is susceptible to errors (like the presentday Bible). If there is any truth in this paper, then it is from Allh [ ] forgive me for my human / typo errors. I] ], the typo errors (if any) are from myself, Allhcan be contacted at mailto:[email protected]. I will be happy to clarify any doubts from my Christian friends in particular and all others in general. Fareed Siddique

Shk. Yousuf Ali is considered to be a translator and commentator of high eminence in Islamic

world. I am reproducing [below] for the sake of understanding of who could be the personZul-Qarnain as mentioned in the Noble Quran Al-Kahf 18:86.

The explanation of Noble Quran, by Yousuf Ali, verse 18:86, foot-note 2030 Dated 1937reads as follows: This is the first of the three episodes mentioned, his expedition to the

west, researching the setting of the Sun, does not means extreme west, for there is nosuch a thing. West and East are relative terms. It means western expedition terminated

byspring of Murky w ater. This has puzzled commentators, and has understood tomean the dark tempestuous sea. If Dhul-Qarnayn is Alexander the Great, the referenceis easily understood to be Lychnitis [now Orchida], west of Macedonia. It is fed entirely

by underground in a limestone region, where the water is never clear

To explain the topic to the people, Shk Yousuf Ali gives a detailed concept of Dhul-Qarnaynin his commentary on the verses 18:86, about foot note explanation 2030, on Page 760 ofhis commentary, dated 1934, Appendix VII., Shk Yousuf Ali as follows [I have only typed itout for you to read and understand]:

As stated in my Note: 2428 to xviii. 83, I do not consider that historical andgeographical considerations have much bearing on a story treated as a parable, as Zul-Qarnains story is. Indeed all stories or narrations are referred to in the Quran areparables, for their spiritual meanings. Heated conversation or dogmatic assertions asto precise dates, personalities, or localities, seem to me to be out of place. But a great

deal of literature has been piling up among our writers on the subject; it seems desirableto set down a few notes as to the different views that have been expressed.

What is the meaning of the name or tittle Zul-Qarnain- Lord of the two Qarns? Qarnsmay mean (1) A horn in the literal sense, as in the case of a RAM or Bull, (2) A horn in ametaphorical sense, as in English, the horns of a crescent, or by a further metaphor [notused in English]. The horns of a kingdom or territory, two portions at opposite ends; (3)By another metaphor, a summit, a lock of hair, typifying strength, a crest such aseastern kings were on their diadems; (4) Referring to time, an epoch, an age, ageneration. Meaning (1) is inapplicable to a man or a great King: but see the next

paragraph about Alexander the Great. The other three meanings may be applicable, asimplying: (2) Lord of east and west, Lord of white territory or of two kingdoms; (3)Lord of two crests on his diadem, typifying two kingdoms, or a rank superior to that ofan ordinary king; (4) lord of more than one epoch: one whos power and influenceextends far beyond his lifetime.

If we accept the popular identification of Zul-Qarnain w ith Alexander a l the three laterdesignation would be applicable to him, as he was lord of the west and the east, Lord ofthe Greek status united for the first time (Helenic Captain general) and of the widely extended Persian dominion which included all western Asia, Egypt, central Asia,

Afghanistan, and the Punjab (at last portion). He is represented on his coins with twohorns on his head: he considered himself a son of Ammon (who had the two horn of aRAM), with a divine mission. He revolutionized the history of Europe, Asia and Africa


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(Egypt), and his influence lasted for many generations after his death at the young age

of 33. He lived from BC 323 to 356, but his name was one to conjure with for manycenturies after him. It was not only on account of his political power, but his culturalinfluences. Through his conquests Greek art gave the impulse Gandhara Art in central

Asia and north-west India. The City of Alexandria which he founded in Egypt becamethe cultural center, not only for Greece and Rome, but for Judaism and Christianity andretained its supremacy till the 6th Century of Christian era . Justinian closed its schoolsof philosophy in 529. Its philosophic and scientific schools spread their influence overeven a wider area than the Mediterranean basin.

Now the generality of the world of Islam has accepted Alexandra the Great as onemeant by the epithet Dhul Qarnayn. But some of our Ulema has raised doubts about it

and made other suggestions. One is that it was not the Macedonian Alexander theGreat, but earlier pre-historic king contemporary with Abraham; because, they say,Zul-Qarnain was a man of faith (xviii. 88:98), While Alexander the Great was a Paganand believed in Grecian God. Identification with a supposed pre-historic King, about

whom nothing is known, if no identification at a ll. On the other hand, all that knownabout the Alexander the great shows that he was a man of loft ideals. He died over threecenturies before the time of Jesus (pbuh), but that does not mean that he was not a manof faith, for God revealed himself men of all nations in all ages. Alexander was a discipleof philosopher Aristotle, noted for his pursuits of sound truth in all departments ofthought. Alexanders reference to Jupiter Ammon may have been no more than a playful

reference to the superstitions of his times. Socrates spoke of the Grecian God, and so didAristotle and Plato; but it would be wrong to call them Idolaters o men without faith. Inthe Ethiopic traditional stories of Alexander the Great; he is represented as a greatProphet.

Another suggestion made is that Zul-Qarnain was an ancient of Persia. A king of Persiais referred to as a RAM with two horns in the book of Daniel (viii. 3) in the OldTestaments. But in the same book, the RAM with the two horns was smitten, cast downto the ground, and stamped upon by a he-goat with one horn (viii. 7-8). There is nothingin out literature to suggest that Zul-Qarnain came to any such ignominious end. Nor is

the book of Daniel an authority worth consideration. Its authenticity is very doubtful.There is no question that it is a patch-work, as parts of it are in the Aramaic (Chaldee)language and parts in Hebrew; and there are in it a number of Greek words. TheSeptuagint version contained large additions. Daniel whoever the writer or writes

were refers to historical Persian Kings. If it is argued that it was some old pre-historicPersian Kings who built the Iron gates (xviii. 96) to keep out the Gog a nd Magog tribes(xviii. 94), this is no identification at all. There is unanimity about the identity of theIron Wall, or the Gog a nd Magog tribes. Both these subjects will be referred topresently.

Another suggestion made it that it was some old pre-historic himyarite king fromYemen, about whom nothing else is known. This, again, is no Identification at a ll.


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The question of Yajuj and Majuj (Gog and Magog) and the Iron barrier built to keep

them out is of some interest. It is practically agreed that they were the wild tribes ofcentral Asia which have made inroads on settled kingdoms and empires at variousstages of the worlds history. The Chinese empire suffered from their incursions and

built Great Wall of China to keep out the Manchus and Mongols. The Persian Empiresuffered from them at various times and at various points. Their incursions into Europein large hoards caused migrations and displacement of population on an enormousscale, and eventually broke-up the Roman Empire. These tribes were known vaguely tothe Greeks and Romans as Scythians, but that term does not help us very much, eitherethnically or geographically.

If we could locate the iron barriers or Iran Gates referred to in xviii. 96, we should have

a closer idea of the tribes whom the barrier was meant to keep out. It is obvious that theGreat Wall of China is out of question. Began in the third century BC and continue later,it covers the enormous length of 1500 miles, and goes up the hills and down the valleys,

with towers 40 feet high at intervals of 200 yards. Its average height is 20 to 30 feet. Itis built of stone and earth. There is no particular point in it which can be identified withthe iron barrier in the text. No on e has suggested has Zul-Qarnain was a ChineseEmperor, and none of the great conquerors of western Asia can be credited with the

building of the Chinese wall.

The barrier in the text must have been more in the nature of Iron gates than a n Iron

wall. Two iron gates, geographically far apart, have been suggested in the alternative.Sometimes they have been mixed up by writers not strong in Geogra phy. Both of themhave local associations with the name of Alexander the Great. Both are near a townDerbend, and have borne the name of Bab-ul-hadid (Arabic for Iran gates) Let usexamine the case of each in turn.

The best known in modern times is at the town and sea port of Derbend in the middle ofthe western coast of Caspian Sea. It is now it Soviet territory, in the district ofDaghistan. Before the southern expansion of Russia in 1813 it belonged to Persia. A spurof mount Caucasus here come up north, close to the sea. The wall in question is 50 mileslong, with an average height of 29 feet. As Azerbaijan (in Persia) is not far from thisplace, some writers have mixed up the Derbend iron gates with Azerbaijan, and some

with the Caucasus town of Kharz (Kars), which is to the south of the Caucasus. Thereare local traditions here, and in the Astrakhan region, at the mouth of the river Volga ,higher up the Caspian, connecting this Caucasus Iron gates with the name of Alexander,

but there are good reasons why we should reject this as the site of the iron gate in theQuranic story. (1) This does not correspond exactly to the description in xviii. 96 (thespace between the two steep mountain sites); the gap is between the Mountain a nd thesea. (2) Alexander the Great (assuming that Zul-Qarnain is Alexander), is not known tohave crossed the Caucasus. (3) There is an Iron Gate which corresponds to exactly to thedescription, in a locality which we know Alexander to have visited. (4) In the early days,

when Muslims spread to all parts of the world, local legends were started by ignorantpeople connecting the places they knew w ith place referred to in the Quran.


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We now come to the Iron Gate which corresponds exactly to the Quranic description,

and has the best claim to be connected with Alexanders story. It is near anotherDerbend in central Asia, Hissar district, 150 miles south east of Bukhara. A very narrowdefile, with over hanging rocks, occurs on the main route between Turkistan and India:Latitude 38N: Longitude 67 E. It is now called in Turkey Busghol khana (Goat-House), but was formerly known as the Iron Gate (Arabic, Bab-ul-Hadid, Persian, Dar-I-ahani, Chinese Tie men-kuan). There is no Iron Gate now, but there w as one in theseventh century , when the Chinese traveler Hiouen Tsaiang Sa saw it on his journey toIndia. He saw two folding gates cased with Iron and hung with bells. Nearby is a lakenamed iskandar Kul, connecting the locality w ith Alexander the Great. We know fromthe history that Alexander, after his conquest of Persia and before his journey to India,

visited sogdiana (Bukhara) and Maracanada (Samarqand). We also know fromMuqaddasi, the Arab traveler and geographer, who wrote about A.H 375 (A.D 985-6)that the Abbasi Khalifa Wathiq (842-846 A.D.) sent out a mission to centra l Asia toreport on this Iron Gate. They found the defile 150 Yards wide: on two jambs with bricksof Iron welded together with molten lead, were hung two huge gates, which were keptclosed. Nothing could correspond more exactly with the description in xviii 95-96.

If, then, the barrier in xviii.95-98 refers to the Iron Gate near Bukhara, we are able toproceed to a consideration of the Gog-Magog people with some confidence. They areMongol tribes on the other side f the barrier, while the industrious men who did notunderstand Zul- Qarnains language w ere the Turks, with their agglutinative language,

so different from the languages then spoken in western Asia. The barrier served itspurpose for the time being. But the warning that the time must come when it mustcrumble to dust has also come true. It has crumbled to dust. Long since, the Mongolspushed through on their westward journey, pushing the Turks before t hem, and theTurks became European power and have still a footing in Europe. We need not botherabout the legends of the Gog and Magog people. They were reputed be giants, and twotiny hills in flat Cambridgeshire are derisively called the Gog-Magog hills! Similarly thestatues of Gog and Magog in the Guild hall in London, which M.M.A takes so seriously,only reminders how legends are apt to grow and get transported to strange places. Inthe Alexander legend of medieval Europe, Gog and Magog are said to have come with

four lakh men to the help of Porus whom Alexander defeated, and to have fled after theirdefeat. They fled to the mountains, and Alexander built a wall with brass gates toprevent their irruption. C Paul Meyer, Alexandre Legrand dans La literature Fanciasedu Moyen age Paris, 1886; Vol. 2 pp. 386-389.

Personally, I have not the least doubt that Zul- Qarnain is meant to be Alexander Thegreat, the historic Alexander, not the legendary Alexander, of whom more presently. Myfirst appointment after graduation was that of Lecturer in Greek history. I have studiedthe details of Alexanders extraordinary personality in Greek historians as well as inmodern w riters, and has since visited most of the localities with his brief but brilliant

career. Few readers of Quranic literature have had the same privilege of studying thedetails of his career. It is one of the wonders of the Quran, that, spoken through anummis mouth, it should contain so many incidental details which are a bsolutely true.


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The more our knowledge increases the more we feel this. There are little touches which

need not have been mentioned. They come in incidentally like the incidental remarks ofa person full of knowledge, what does not intend to put forw ard those points but whosefullness of knowledge brings them in inevitably.

Once such point occurs in the mention of Alexanders westward journey (xviii.86). Hesaw the sunset in a piece of murki water which is described as a spring. Mostcommentators have understood the spring to be the sea, and the murki water. To beits dark-blue water Nizami in his Romance of Alexander, takes Alexander right wastealong north Africa to Andalusia and the Atlantic Ocean. There is no historic proof that

Alexander ever reached the Atlantic. But he was ofcourse familiar with the deep bluewaters of the Mediterranean. The Mediterranean interpretations may pass if we had

not a closer explanation. Alexanders first exploits were when he was a mere boy, in thereign of his father Phillips. The region of Illyricum was due west of Macedonia, andMacedonias first expansion in that direction. The town of Lychnis was a nnexed toMacedonia and thus the western frontier of Macedonia was secured. The northernfrontier towards the Danube had already been secured, under lesson he subsequentlygave to thieves secured him against attack from the Greek states to the south, andprepared the way for a great march east against the Persian empire. To the west of thetown of Lychnis is a lake 170 square miles in area, fed by underground springs thatissue through limestone rocks and give out Murky Waters. Both town and lake are nowcalled Ochrida, about 50 miles west of Monastir. The water is so dark that the river

which form the outlet of the lake to the north is called the Black Drin. Looking at the sunset from the town, the observer would see the sunset in pool of Murky w ater (xviii.86).It was a question before the boy Alexander-the-dreamy, impulsive, fearless rider

weather he would put the barbarous Illyricans to the sword or show them mercy. Heshowed true discrimination and statesmanship. He punished the guilty but showedkindness to the innocent, and thus consolidated his power in the west. This I construe to

be the meaning of xvii. 86.87; otherwise these verses do not seem to be perfectly clear .

Another point may be noted. The three episodes mentioned are the journey to the west,the journey to the east, and the journey to the Iron Gates. The journey to the west I have

just explained. The Journey the east was to the Persian Empire. Here he found a peoplewho lived in the open and wore little clothing. This might apply to people who lived inan in-land place in the latitude of Persepolis or Multan. He left them alone as they were(xviii. 91). He was not warring against population; he was warring against the proud

but Effete Persian Empire. He left them as they were, with their local institutions, andunder the local chiefs. In feeling he treated them as his own, not as aliens. In somethings he himself adopted their way s. His followers misunderstood him. But Godunderstood, for he approves of all things that lead to unity amongst mankind.

The direction of the third journey is not mentioned. The commentators suggest thenorth, but they might with better reason have suggested the south, as Alexander visitedEgypt. But the visit to the Iron Gate was to the east- a continuation of his journey east.That is why the direction is not mentioned again. Here his mission was different. He had


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to protect the peaceful industrious population, whom perhaps the Persian Empire had

failed to protect, against turbulent and restless invaders. He helped them to protectthemselves, but warned them that all human precautions, though good and necessary,are va in without Gods help.

Each of the episodes mentioned is historical. But the pomp and glitter of militaryconquest are not mentioned. On the contrary spiritual motives are revealed andcommended. We need not know or learn any history or geography or science orpsychology or ethics to understand them. But the more real knowledge we have, themore completely shall we understand them and the lessons to be draw n from them. Theearthly journeys are treated as mere symbols to show us the evolution of a great andnoble soul which achieved so much in a short earthly life.

His career was so extraordinary that it impressed his contemporaries as a world-event,as it undoubtedly w as, - one of the greatest world-event in history. Legends began togrow up round his name. In many cases the legends over lead the history. To-day the

world is thrilled by Sir Aurel Steins identification of Aornos, a very small geographicaldetails in a great career full of lessons, in political, ethical, and religious wisdom. Butthe generation immediately following Alexanders period wrote and transmitted allsorts of wonderful legends that passed current in east and w est. The philosopherKallisthanes had been with Alexander in Asia. Under his name was produced a Greek

books in Alexandria sometime before the second century of the Christian era. It was

translated into Latin in the third century. Translations was subsequently made intomost of the European languages. In Chaucers times (1340-1400) these Alexanderlegends were known to every Wight that hath discrecion (the Monk inCanterburytales).

Alexanadria was a focus of Christians and Jews learning for some centuries. TheChristian also made Alexander a saint. The Jews carried the Alexander cycle into theeast. Our Persian poet Jami (A.h.535-599, A.D. 1141-1203) worked it up into his epic TheIskander-nama. He is careful to show the historical semi-historical and the ethical partsseparately. The one relates to action or exploits (Iqbal) and the other to wisdom(Khirad). He had the advantage of the Quran story before him. That story mentionsthree historical episodes incidentally, but draws our attention to matters of the

weightiest spiritual significance, and that is the chief thing to note in the story.

If you have read till here, the Shk. Yousuf Alis explanation of the Surah, it would be morethan sufficient to understand, grasp or digest the setting of the Sun in the Murky waters, theIron Gates and its location.

Syed Ala Mawdudis Commentary for Surah #18 AL-KAHF

This Surah takes its name from v. 9 in which the word (al-kahf) occurs. Period ofRevelation: This is the first of those Surahs which were sent down in the third stage ofProphethood at Makkah. We have already divided the life of the Holy Prophet at


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Makkah into four stages in the Introduction to Chapter VI. According to that division

the third stage lasted from the fifth to the tenth year of Prophethood. What distinguishesthis stage from the second and the fourth stages is this. During the second stage theQuraish mainly resorted to ridiculing, scoffing, threatening, tempting, raisingobjections and making false propaganda against the Holy Prophet and his followers inorder to suppress the Islamic Movement.

But during the third stage they employed the weapons of persecution, man handlingand economic pressure for the same purpose. So much so that a large number of theMuslims had to emigrate from Arabia to Habash, and those who remained behind were

besieged in Shi'ib Abi Talib along w ith the Holy Prophet and his family. To add to theirmisery , a complete social and economic boycott was applied against them. The only

redeeming feature was that there were two personalities, Abu Talib and HadratKhadijah, whose personal influence had been conducive to the support of two greatfamilies of the Quraish. However, when in the tenth year of Prophethood these twopersons died, the fourth stage began with such revere persecutions as forced the HolyProphet and all his Companions to emigrate from Makkah.

It appears from the theme of the Surah that it was revealed at the beginning of the thirdstage when in spite of persecutions and opposition, migra tion to Habash had not yettaken place. That is why the story of "Ashab-i-Kahf" (the Sleepers of the Cave) has beenrelated to comfort and encourage the persecuted Muslims and to show them how the

righteous people have been saving their Faith in the past.

Subject and Topics

This Surah was sent down in answer to the three questions which the mushriks ofMakkah, in consultation with the people of the Book, had put to the Holy Prophet inorder to test him. These were: (1) Who were "the Sleepers of' the Cave" ? (2) What is thereal story of Khidr? and (3) What do you know about Zul- Qarnain? As these threequestions and the stories involved concerned the history of the Christians and the Jews,and were unknown in Hijaz, a choice of these was made to test whether the HolyProphet possessed any source of the knowledge of the hidden and unseen things. Allah,

however, not only ga ve a complete answer to their questions but also employed thethree stories to the disadvantage of the opponents of Islam in the conflict that was goingon at that time at Makkah between Islam and un-belief:

The questioners were told that "the Sleepers of the Cave" believed in the same doctrineof Tauhid which was being put forward in the Quran and that their condition wassimilar to the condition of the persecuted Muslims of Makkah. On the other hand, thepersecutors of the Sleepers of the Cave had behaved in the same way towa rds them asthe disbelievers of the Quraish were behaving towards the Muslims. Besides this, theMuslims have been taught that even if a Believer is persecuted by a cruel society, he

should not bow down before falsehood but emigrate from the place all alone, if need be,with trust in God. Incidentally the disbelievers of Makkah were told that the story of theSleepers of the Cave was a clear proof of the creed of the Hereafter, for this showed that


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Page 9 of 9______________________________________________________________________________________________________________________________________DISCLAIMER: This document in not intended to hurt any sects religious, emotional feelings. Any thing that is written by a human being is susceptible to errors (like the presentday Bible). If there is any truth in this paper, then it is from Allh [ ] forgive me for my human / typo errors. I] ], the typo errors (if any) are from myself, Allh

b t t d t ilt th @f d iddi I ill b h t l if d bt f Ch i ti f i d i ti l d ll th i l F d Siddi

Allah has the power to resurrect anyone He wills even after a long sleep of death as He

did in case of the Sleepers of the Cave.The story of the Sleepers of the Cave has also been used to warn the chiefs of Makkah

who were persecuting the small newly formed Muslim Community. At the same time,the Holy Prophet has been instructed that he should in no case make a compromise withtheir persecutors nor should he consider them to be more important than his poorfollowers. On the other hand, those chiefs have been admonished that they should not bepuffed up with the transitory life of pleasure they were then enjoying but should seekafter those excellences which are permanent and eternal. The story of Khidr and Moseshas been related in such a way as to supply the answer to the question of thedisbelievers and to give comfort to the Believers as well. The lesson contained in this

story is this "You should have full faith in the wisdom of what is happening in the DivineFactory in accordance with the will of Allah. As the reality is hidden from you, you areat a loss to understand the wisdom of what is happening, and sometimes if it appearsthat things are going against you, you cry out, 'How and why has this happened'. Thefact is that if the curta in be removed from the "unseen", you would yourselves come toknow that what is happening here is for the best.

Even if some times it appears that something is going against you, you will see that inthe end it also produces some good results for you. The same is true of the story of Zul-Qarnain for it also admonishes the questioners, as if to say, "0 you vain chiefs of

Makkah you should learn a lesson from Zul-Qarnain. Though he was a great ruler, agreat conqueror and the owner of great resources, yet he always surrendered to hisCreator, whereas you are rebelling against Him even though you are insignificantchieftains in comparison with him. Besides this, though Zul-Qarnain built one of thestrongest walls for protection, yet his real trust was in Allah and not in the "wall".

He believed that the wall could protect him against his enemies as long as it wa s the willof Allah and that there would be crack and holes in it, when it would be His will :

whereas you who possess only insignificant fortified abodes and dwellings incomparison with him, consider yourselves to be permanently safe and secure against allsorts of calamities."

While the Quran turned the tables on the questioners who had tried to "expose" the HolyProphet, in the end of the Surah the same things have been reiterated that were stated atits beginning: "Tauhid and the Hereafter are absolutely trueand real and for your owngood you should accept these doctrines, mend your way s in accordance with them andlive in this world with this conviction that you are accountable to Allah: otherwise youshall ruin your life and all your doings shall be set at naught."

Syed Ala Mawdudis Commentary for Surah #18 AL-KAHF, it would be more than sufficientto understand, grasp or digest the setting of the Sun in the Murky waters, the Iron Gates and

its location.

5.18 dhul-qarnayn and the iron gates

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