Dhul-Qarnayn and the muddy spring where the sun sets

Türkçe English عربي

In the name of Allah, Most Gracious, Most Merciful

83. They ask thee concerning Zul-qarnain. Say, "I will rehearse to you something of his story."
84. Verily We established his power on earth, and We gave him the ways and the means to all ends.
85. One (such) way he followed,
86. Until, when he reached the setting of the sun, he found it set in a spring of murky water: Near it he found a People: We said: "O Zul-qarnain! (thou hast authority,) either to punish them, or to treat them with kindness."
87. He said: "Whoever doth wrong, him shall we punish; then shall he be sent back to his Lord; and He will punish him with a punishment unheard-of (before).
88. "But whoever believes, and works righteousness,- he shall have a goodly reward, and easy will be his task as We order it by our Command."
89. Then followed he (another) way,
90. Until, when he came to the rising of the sun, he found it rising on a people for whom We had provided no covering protection against the sun.
91. (He left them) as they were: We completely understood what was before him.
92. Then followed he (another) way,
93. Until, when he reached (a tract) between two mountains, he found, beneath them, a people who scarcely understood a word.
94. They said: "O Zul-qarnain! the Gog and Magog (People) do great mischief on earth: shall we then render thee tribute in order that thou mightest erect a barrier between us and them?
95. He said: "(The power) in which my Lord has established me is better (than tribute): Help me therefore with strength (and labour): I will erect a strong barrier between you and them:
96. "Bring me blocks of iron." At length, when he had filled up the space between the two steep mountain-sides, He said, "Blow (with your bellows)" Then, when he had made it (red) as fire, he said: "Bring me, that I may pour over it, molten lead."
97. Thus were they made powerless to scale it or to dig through it.
98. He said: "This is a mercy from my Lord: But when the promise of my Lord comes to pass, He will make it into dust; and the promise of my Lord is true."

(Surah Al-Kahf 83-98)

THE STORY OF DHUL-QARNAYN IN THE QURAN AND THE FEATURES OF DHUL-QARNAYN

The story of Dhul-Qarnayn is mentioned in verses 83-98 of Surah Al-Kahf, which was revealed during the Meccan period of the Holy Quran. The reason for its revelation is reported as questions asked by Jewish scholars or Meccan polytheists under their guidance to test Prophet Muhammad (PBUH) in his claim of prophethood. One of these questions is about Dhul-Qarnayn, who organized expeditions to the east and west. As narrated in the relevant verses of Surah Al-Kahf, Dhul-Qarnayn is a just ruler who believes in Allah and a powerful leader. Some Islamic scholars have said that he could be a prophet. He traveled to very distant points on earth, conquered vast countries. However, he attributed his successes to Allah, stayed away from arrogance, and called people to faith by stating that the world is mortal. The following features of Dhul-Qarnayn stand out in Surah Al-Kahf:

A Leader Supported by Allah
Dhul-Qarnayn was given wide authority on earth and taught all kinds of causes.

A Just, Wise, Believing Ruler
During his journeys, he treated the communities he encountered fairly and wisely. He rewarded those who did good and punished those who did evil. He reminded of Allah and the hereafter at every opportunity.

East and West Expeditions
Dhul-Qarnayn first went to the place where the sun sets (west), then to the place where it rises (east). These expressions are understood to mean that he organized expeditions to the farthest points of the earth. The place where the sun sets is depicted as a hot, black muddy spring.

The Barrier of Gog and Magog
In his third expedition, Dhul-Qarnayn reached between two mountains. There, he encountered a people suffering from the attacks of Gog and Magog. Upon the request of the people, he built a strong barrier between the two mountains using iron and copper.

THE MEANING OF THE NAME DHUL-QARNAYN

The expression "Dhul-Qarnayn" literally means "owner of two horns." The term "qarn" in its root carries meanings such as "temple, horn, generation, period." It is not clear whether the name is a proper name or a nickname; however, the general opinion is that it is a nickname. Different explanations have been made in Islamic sources regarding Dhul-Qarnayn's nickname:

Having two horns on his crown.
His hair being in two braids.
Having sword wounds on both sides of his head.
Seeing two great periods or generations.
Conquering the known world of his time with expeditions to the east and west (the two "horns" of the sun).
Ruling two great kingdoms.
Coming from a noble lineage from both mother and father.

PERSONS MENTIONED AS DHUL-QARNAYN

According to Islamic sources, Dhul-Qarnayn is a person who ruled the peoples justly by making great expeditions on earth. However, there is no consensus in Islamic literature about who Dhul-Qarnayn is. Different names are mentioned in commentaries on this subject:
1. Cyrus the Great (Cyrus) (BC 600 - BC 530)

Especially and modern researchers argue that Dhul-Qarnayn is the Achaemenid Emperor Cyrus the Great (Cyrus). Cyrus the Great's conquests in the East and West, ruling peoples justly, and being recognized by the Jews match the description of Dhul-Qarnayn in the Quran. This view began to gain more acceptance after the important work written by Indian Islamic scholar Abu'l-Kalam Azad (d: 1958) and translated into Turkish as "Who is Dhul-Qarnayn?" (25)

2. Alexander the Great (BC 356 - BC 323)

Some historians and especially early commentators claimed that Dhul-Qarnayn was Alexander the Great. This view was expressed due to Alexander's conquests over a very wide geography. However, this view has been criticized due to Alexander's paganism and lifestyle; because in the Quran, Dhul-Qarnayn is described as a believer in Allah and a just ruler.

3. Himyar King Tubba

Some commentaries state that Dhul-Qarnayn could be one of the ancient Yemeni kings called Tubba. This view is based on the Himyar kings in Yemen taking nicknames starting with the prefix "dhu-" meaning "owner." (Dhul-Manar, Dhul-Yazan, Dhul-Nawas, Dhul-Ruayn, Dhul-Ghadan) Among the Tubbas mentioned as Dhul-Qarnayn in commentaries are Mus'ab b. Abdullah al-Himyari, Abu Karb Shamir b. Ubayy b. Afriqish al-Himyari, and As-Sa'b b. Dhi Yazan al-Himyari. However, there is no historical data yet to support that these persons are the Dhul-Qarnayn narrated in the Quran.

4. Other Comments

In some narrations, it is stated that Dhul-Qarnayn was not a ruler, but a righteous servant, a saint, or an angel. Some commentators have argued that he may not be a historical figure, but a symbolic figure representing universal justice or a figure belonging to spiritual realms. The idea that the story of Prophet Moses in the same surah belongs to a mystical journey brings to mind that the story of Dhul-Qarnayn, which is narrated immediately after this story, may also belong to the realm of meaning. There are other names associated with Dhul-Qarnayn in Islamic history and commentary sources. Among them are a just ruler named Alexander who lived in the time of Prophet Abraham, Afridun, a ruler symbolizing justice and power in Iranian mythology, and a black ruler claimed to have lived after Prophet Noah.

COULD DHUL-QARNAYN BE CYRUS THE GREAT?

The most influential work arguing that Dhul-Qarnayn, whose story is narrated in the Quran, is Cyrus the Great is the book written by Indian scholar Abu'l-Kalam Azad and translated into Turkish as "Who is Dhul-Qarnayn?" This work has addressed the subject in all aspects and has been found sufficiently convincing by many people. Although it has different views on the spring where he found the sun setting at the end of Dhul-Qarnayn's western expedition and the barrier he built against Gog and Magog, this study also adopts the thesis that Dhul-Qarnayn could be Cyrus the Great. The details of the subject are referred to Azad, and the main points are briefly examined here. Since there are views that have not been expressed before and they constitute the main subject of this study, the spring where the sun sets and the barrier built against Gog and Magog are discussed in more detail. Other historical figures mentioned as Dhul-Qarnayn are not included in this study.

1. THE MEANING OF THE NAME DHUL-QARNAYN AND THE STATUE OF CYRUS THE GREAT

Although the word “Dhul-Qarnayn” has been interpreted in many different ways, it literally means “owner of two horns.” The word “horn / qarn /قرن” takes the form “two horns / qarnayn /قَرْنَيْنِ” in its dual form, and with the addition of the definite article, it becomes “the two horns / al-qarnayn /ٱلْقَرْنَيْنِ,” and with the ownership prefix, it forms the name “owner of two horns / dhul-qarnayn /ذُو ٱلْقَرْنَيْنِ.”

An archaeological discovery in Iran confirms that the nickname Dhul-Qarnayn belongs to Cyrus the Great. About fifty miles from the ancient Iranian capital Istakhr, on the bank of the Morgab River, a standing stone relief of Emperor Cyrus has been found. Cyrus is depicted with wings reminiscent of eagle wings on both sides. There are horns on his head reminiscent of ram horns. His right hand is extended forward. The clothing on him is of the type we are accustomed to seeing on Babylonian and Iranian kings. This statue proves the idea that the concept of “Dhul-Qarnayn” was formed for Cyrus without leaving any room for doubt. (Abul Kalam) It is stated that an inscription on the statue, which is now destroyed and not in place, reads "I am King Cyrus, an Achaemenid" in cuneiform.(26)

Relief thought to belong to Cyrus the Great in Pasargadae and a drawing of the same relief (26)

2. THE REASON FOR THE REVELATION OF THE STORY AND THE KNOWLEDGE OF THE JEWS

The story of Dhul-Qarnayn begins in verse 83 of Surah Al-Kahf with “They ask you about Dhul-Qarnayn.” There are various views about who asked this question and for what purpose. In many commentaries, the reason for the revelation of Surah Al-Kahf, in which this story is included, is narrated as some polytheists from Quraysh coming to Medina and wanting to get information from Jewish scholars about Prophet Muhammad (PBUH)'s claim of prophethood. The Jewish scholars advised the coming polytheists to ask the Prophet (PBUH) questions about the Companions of the Cave, the person who went to the east and west of the earth, and the soul, and to believe in him and follow him if he knew them.

In another narration, those who came to ask the Prophet (PBUH) questions are the Jews themselves. In Suyuti's commentary, there is the following narration:

The Jews said to the Prophet (PBUH): "O Muhammad! You mention Abraham, Moses, Jesus (peace be upon them) and other prophets you have heard from us. Tell us about the prophet mentioned only in one place in the Torah." When the Prophet (PBUH) asked, "Who is he?" they replied, "Dhul-Qarnayn." Upon this, the Prophet (PBUH) said, "Nothing has been revealed to me about him." The Jews left, thinking they had defeated him and rejoicing. Before they reached the door, Gabriel descended with the verses: "(O Muhammad!) They ask you about Dhul-Qarnayn. Say: 'I will recite to you a remembrance of him... They could neither pass over it nor penetrate it.'"

In addition to these narrations showing that the reason for the revelation of Surah Al-Kahf is related to the Jews, there are also narratives that the Jews knew some details in the story of Dhul-Qarnayn. In another different narration frequently mentioned in commentaries, regarding verse 86, during his governorship of Damascus, Muawiyah sent a message to Ka'b al-Ahbar, a former Jewish scholar who converted to Islam, asking, “How do you see the sun setting (in the Torah)?” and Ka'b replied, “It sets in water and mud, we find it that way in the Torah.” (Baydawi) Fakhruddin al-Razi also states in his commentary that the Jews believed in the literal sense that the sun sets in a spring with much water and mud, and accuses them of being far from reason.

As can be understood from all these narrations, Dhul-Qarnayn is known among some Jewish scholars, but not among the Arabs whom they call illiterate. With this feature, it seems probable that Dhul-Qarnayn is Cyrus the Great. First of all, it should be noted that Cyrus the Great is a member of the Persian-origin Achaemenid family and the founder of the Achaemenid Empire. His being neither Arab nor Jewish is a factor that makes it difficult for him to be known by these two nations famous for their nationalism. However, Cyrus the Great holds an important place in Jewish history. He conquered Babylon and saved the Jews, who were exiled to Babylon by Nebuchadnezzar and whose temples were destroyed, from an exile life of nearly 50 years. He also issued a decree allowing the Jews to return to Jerusalem and rebuild the Temple of Solomon. Therefore, he is still remembered with gratitude by the Jews today. We see that Cyrus is mentioned in different parts of the Old Testament both by name and by his attributes. For example, in the Book of Daniel, in a dream seen by the prophet Daniel, who is said to have lived during the Babylonian exile, and its interpretation, a ram with two horns symbolizing a king who united the Median and Persian empires is mentioned:

“I lifted up my eyes and looked, and behold, a ram standing on the bank of the canal. It had two horns, and both horns were high, but one was higher than the other, and the higher one came up last. I saw the ram charging westward and northward and southward. No beast could stand before him, and there was no one who could rescue from his power. He did as he pleased and became great. As I was considering, behold, a male goat came from the west across the face of the whole earth, without touching the ground. And the goat had a conspicuous horn between his eyes. He came to the ram with the two horns, which I had seen standing on the bank of the canal, and he ran at him in his mighty wrath. I saw him come close to the ram, and he was enraged against him and struck the ram and broke his two horns. And the ram had no power to stand before him, but he cast him down to the ground and trampled on him. And there was no one who could rescue the ram from his power.” (Daniel 8:3-7)

This dream is interpreted a few verses later by a person who appeared to the prophet Daniel as follows:

“The ram that you saw with the two horns represents the kings of Media and Persia. And the goat is the king of Greece.” (Daniel 8:20-21)

The two-horned ram that the prophet Daniel saw in his dream is none other than Cyrus the Great, who united the Median and Persian kingdoms and founded the Achaemenid Empire. Later, Cyrus conquered the Lydian state in the west, Babylon in the south, and extended to the Caucasus in the north, taking measures against the Scythians. The empire he founded was destroyed much later by Alexander the Macedonian coming from the west. These are the horns that the ram thrust to the west, north, and south. Although the eastern expedition narrated in the Quran does not appear in this dream, it is certain historically that Cyrus the Great organized an expedition to the east.

Abu'l-Kalam Azad says that in the Hebrew copies of the Torah, the two-horned ram in the dream of the prophet Daniel is recorded as "Lokranim." The exact equivalent of this word in Hebrew in Arabic is "Dhul-Qarnayn." In the light of these narratives, it seems reasonable that the person asked in the hadiths narrated as the reason for the revelation of the surah is Cyrus the Great.

3. A BELIEVING LEADER

An important feature of Dhul-Qarnayn narrated in Surah Al-Kahf is that he is a believing leader. Some scholars have stated that he is a prophet who received divine address, based on expressions in the verses such as “We said to him: O Dhul-Qarnayn...” Some scholars, arguing that this address is not through revelation but by preparing the causes, have said that there is not sufficient evidence about Dhul-Qarnayn's prophethood. Nevertheless, according to what is understood from the verses, Dhul-Qarnayn is a believer who believes in Allah, knows that the Day of Judgment will come and that punishment and reward will be seen in the hereafter, full of gratitude and appreciation to his Lord, just and magnanimous. He expresses his faith with the attitude of a preacher at every opportunity. This feature is also the greatest point of support for Islamic scholars who state that Cyrus the Great cannot be Dhul-Qarnayn. Although it is not possible to have definite information about the beliefs of historical figures from distant history, there is much data that Cyrus, but not Alexander, who was a student of Aristotle, believed in a single god.

The most important indicator that Cyrus was a believer with monotheistic faith is the content of the verses in the Bible that mention him. Although it has no religious binding force for us Muslims due to its distortion, these verses provide important historical data. Considering that the Jewish faith is also monotheistic, it can be said that the verses quoted below constitute serious evidence about Cyrus's faith.

In the Book of Ezra in the Bible, it is written that Cyrus issued a decree for the reconstruction of the Temple of Solomon in Jerusalem after conquering Babylon. Saying that this task was given to him by the Lord, the God of heaven, Cyrus covered the expenses from his own treasury according to verse 4 of chapter 6 of the same book:

“In the first year of Cyrus king of Persia, that the word of the Lord by the mouth of Jeremiah might be fulfilled, the Lord stirred up the spirit of Cyrus king of Persia, so that he made a proclamation throughout all his kingdom and also put it in writing: “Thus says Cyrus king of Persia: The Lord, the God of heaven, has given me all the kingdoms of the earth, and he has charged me to build him a house at Jerusalem, which is in Judah. Whoever is among you of all his people, may his God be with him, and let him go up to Jerusalem, which is in Judah, and rebuild the house of the Lord, the God of Israel—he is the God who is in Jerusalem. And let each survivor, in whatever place he sojourns, be assisted by the men of his place with silver and gold, with goods and with beasts, besides freewill offerings for the house of God that is in Jerusalem.” (Ezra 1:1-4)

In verse (45:1) of the Book of Isaiah, Cyrus is mentioned as the person whose hand the Lord holds and whom He anoints, while in verse (44:28) it is said:

“who says of Cyrus, ‘He is my shepherd, and he shall fulfill all my purpose’; saying of Jerusalem, ‘She shall be built,’ and of the temple, ‘Your foundation shall be laid.’”

These expressions in the Torah exceed the dimension of praising the good Cyrus did to the Jewish nation. For the Jews keep their religion specific to their own race, but in general they have a monotheistic faith. However, it does not seem possible that these descriptions in the Torah were used for someone who does not have a monotheistic faith.

Zoroaster is mentioned as the source of Cyrus's faith. Zoroaster, a highly controversial figure historically, according to the most common opinion, lived in the 7th-6th centuries BC, that is, in the same era as Cyrus the Great or shortly before him. Like some previous Islamic scholars, Abu'l-Kalam Azad also dwells on the possibility that Zoroaster could be a prophet in his work and gives detailed explanations. He claims that Zoroaster may have actually called people to Mazdaism, that is, the monotheistic religion that prohibits associating partners with Allah and worshiping idols, by saying that many religions, including Christianity and Judaism, were distorted by their followers over time. He argues that Zoroaster fought against Zoroastrianism, the religion of the "Magus" who managed the fire-worshiping rituals of the ancient Iranians. He gives examples of parallels between Islam and Mazdaism. He says that over time, this religion deteriorated and moved away from monotheism, especially after Alexander the Great conquered Iran, as a result of the destruction of Avesta, the holy book of Mazdaism, the religion almost disappeared.

This view is accepted today as well. Scientific studies show that the existing written Avesta text does not date back to before the 4th century AD (Bausani, p. 13).(3). As a result, the source of the elements in Avesta that are incompatible with monotheism is unknown. With most of the regions where Zoroastrians lived, including Iran, coming under Greek domination, both pre-Zoroastrian Iranian religious beliefs and various religious traditions around Iran, as well as Hellenistic beliefs and rituals, influenced Zoroastrianism, thus Zoroastrianism began to move away from its pure monotheistic structure and exhibit a syncretic structure. Zoroastrianism fully attained its traditional dualistic structure during the Sassanian period. (27)

In addition to the hadith of the Prophet (PBUH), “Treat them as Ahl al-Kitab,” (al-Muwatta', “Zakat”, 42) the Prophet's (PBUH) own practice towards the Zoroastrians of Yemen and Hajar is also shown as evidence that Zoroastrianism is based on a prophet. Accordingly, the Prophet (PBUH) allowed Zoroastrians to be subject to jizya like the People of the Book, with the condition of not marrying their women and not eating their slaughtered animals (Hamidullah, Majmu'at al-Watha'iq al-Siyasiyyah, p. 72)(27)

4. A JUST AND WISE RULER SUPPORTED BY ALLAH

One of the features of Dhul-Qarnayn reported in the Quran is that he is a just and wise ruler supported by Allah. Dhul-Qarnayn was made a wide authority and power on earth, and all kinds of causes were taught to him. This feature suggests that Dhul-Qarnayn had unusual success stories.

The narratives about Cyrus the Great also carry similar content. As Abu'l-Kalam Azad also stated, people claimed that he emerged under very interesting conditions. Herodotus and Xenophon narrate this legend in great detail. The legend is summarized as follows: Cyrus's maternal grandfather was the Median Emperor Astyages. He decided to kill him before his birth and gave orders in this direction. However, by divine wisdom, one of the country's princes took pity on this newborn baby and saved him. As a result, the child grew up living in forests and valleys.

Cyrus's later coming to power by the joint decision of the Persian princes and uniting the Persians to establish a kingdom does not seem like an ordinary event. With the kingdom he founded, Cyrus the Great first defeated his grandfather Astyages in a very short period of 12 years, united the Median and Persian empires, conquered Lydia and Babylon, and perhaps established the largest empire the world had ever seen until that time.

In addition to this extraordinary success of Cyrus the Great, an indisputable feature is that he treated his own people and the communities he encountered in the countries he conquered fairly and wisely. The people under his rule call him "father" due to his compassionate attitude. In this regard, Abu'l-Kalam Azad emphasizes that even Greek writers moved their pens to praise Cyrus, the enemy of their peoples, and quotes the open-hearted expressions of Herodotus, Xenophon, and Ctesias about Cyrus:

Herodotus says:

“Cyrus was a very valuable, generous, and very tolerant king. He was not a fortune hunter like other kings. He was hospitable and charitable. He distributed justice to the oppressed and loved everything that was good for humanity.”

Xenophon says:

“Cyrus was a wise and merciful king. He was adorned with honor befitting kings and wisdom befitting philosophers. His effort was to exalt his greatness even more. His generosity suppressed his anger. His principle was to serve humanity and bring justice to the oppressed. Humility and tolerance took the place of arrogance and pride in him.”

Ctesias says:

“He believed that wealth was not for the welfare of kings but for the service of peoples.”

5. WESTERN EXPEDITION

In the Quran, it is narrated that Dhul-Qarnayn first traveled to the place where the sun sets (west) and found a people there. Dhul-Qarnayn rules this people justly, saying that he will punish those who do wrong, and those who believe and behave well will find a good reward. It seems that this people is an advanced people where the strong and the weak live together, and oppression goes unpunished because the justice mechanism does not work within them. As a victorious commander, Dhul-Qarnayn punished the criminals among this people with the power he obtained and rewarded the good ones.

This journey of Dhul-Qarnayn parallels the first expedition Cyrus the Great made after founding the Achaemenid Empire. As we mentioned before, Cyrus's first expedition was against the Lydian state in the west. As a result of Lydian King Croesus attacking the city of Pteria under Cyrus's rule, the two armies confronted each other near Mount Kerkenes, but they could not defeat each other. Croesus retreats with his army and returns to the capital Sardis within the borders of Manisa Salihli. Cyrus the Great unexpectedly follows Croesus and comes to the front of Sardis. In the battle here, as a result of Cyrus's clever tactics, the Lydian army is defeated and takes refuge in the castle. After a 14-day siege, Cyrus the Great achieves victory and takes Lydian King Croesus prisoner.

After this victory, Cyrus treats the Lydian people mercifully instead of enslaving them. He forgives Lydian King Croesus, whom he first ordered to be killed, and appoints him as his advisor. After leaving the city to one of his commanders, Tabalus, he departs from Sardis. On the way back to the empire's capital Ecbatana, upon receiving news that the Lydians had rebelled, Cyrus sends one of his commanders against the Lydians again and orders him to capture and sell as slaves everyone who participated in the rebellion. As a result, the rebellion is suppressed and the sovereignty of Anatolia remains with Cyrus.

6. EASTERN EXPEDITION

The Holy Quran says that after his western expedition, Dhul-Qarnayn set out on another path and reached the place where the sun rises (east). Dhul-Qarnayn encounters a people there so primitive that there is no shield between them and the sun. The Quran does not give us any other information about this people, nor does it touch upon Dhul-Qarnayn's story with this people.

History also informs us that Cyrus the Great turned east after his Lydian expedition to the west and organized another expedition to the primitive tribes there. However, the information on this subject is quite limited. The reason for this is shown as the plundering and destruction movements that took place after Alexander the Macedonian conquered the Persian Empire in 331 BC, about 200 years after Cyrus. Many works belonging to Persian culture and history, especially Avesta, the holy book of the Zoroastrian religion, were burned and destroyed in this process. Therefore, our knowledge about Cyrus's eastern expeditions has reached us only through the works of ancient writers. Although there is conflicting information about the chronology of these expeditions, it is generally thought that Cyrus carried out two major Central Asian expeditions. The first of these expeditions took place after the destruction of the Lydian Kingdom, and the second after the capture of the Babylonian Kingdom.

It is thought that Cyrus the Great captured many regions such as Cadusia, Hyrcania, Parthia, Derbicia, Aria, Margiana, Khorasmia, Bactria, Gandhara, Sattagydia, Arachosia, and Drangiana in his first Central Asian expedition. Bactria stands out especially with its political, military, and economic importance. These regions expanded Cyrus's empire to today's Afghanistan, Uzbekistan, Tajikistan, and Turkmenistan. It is also stated that Cyrus did not succeed in reaching the Indian subcontinent during this first expedition, which extended to the Gedrosia region. (28)

Map of the Achaemenid Empire during the time of Cyrus the Great

On this subject, Abu'l-Kalam Azad also says, based on Herodotus and Ctesias, “Cyrus organized an expedition against them upon the rebellions and attacks of some barbaric tribes living in the desert region.” Abu'l-Kalam Azad says about who these nomadic tribes are:

“From what the Greek historians wrote, it turns out that these were the Bactrians. When we look at the map, we see that the Balkh region where Cyrus went is the easternmost point for Iran. Because after Balkh comes a mountainous region and the road is blocked. The tribes living in this region were causing disturbances on the eastern borders of the country. Cyrus set out on an eastern expedition with his army and entered the region known today as Makran and Balochistan.”

Abu'l-Kalam Azad also says that what is known about Cyrus the Great's first Central Asian expedition and the regions he captured as a result of this expedition does not go beyond the short and contradictory information given by ancient writers. The results put forward by scientists as a result of various researches have expanded the information given by ancient writers to a certain extent, but there are still great unknowns about Cyrus the Great's first Central Asian expedition (Grakov, 2006, p. 289; Briant, 2002, p. 39; Petit, 1990, p. 44; Dandamayev, 1989, p. 33; Mallowan, 1985, p. 407; Frye, 1983, p. 94). Some information given by the Greek historian Ctesias suggests that Cyrus's domain reached the Hindu Kush Mountains and crossed beyond the Amu Darya River. However, it is difficult to say this definitively due to the insufficiency of existing sources (Cook, 1985, pp. 212-213). (28)

7. THE BARRIER OF GOG AND MAGOG

After his eastern expedition, Dhul-Qarnayn sets out on another path. The Quran does not say anything about the direction and distance of this third journey, but reports that Dhul-Qarnayn reached between two mountains at the end of his expedition. Below these mountains, Dhul-Qarnayn encounters a people who hardly understand words or cannot express their troubles. Commentators have said that this people's language and intellectual faculties are not sufficiently developed, that the language they speak is a completely different language, or that there is no one to interpret because they live in a remote country. Nevertheless, it can be thought that the mentioned people are a barbaric and plundering horde called Gog and Magog, who do not understand words because their eyes are bloodshot. In another interpretation, it is also possible that this people is a people suffering from the attacks of Gog and Magog, mostly living in fear and panic as a result of the barbarism they suffered. It is also possible to accept both interpretations as true. As a result, upon the request of the people under attack, Dhul-Qarnayn builds a strong barrier using iron and copper and protects them from the attacks of Gog and Magog.

During his first eastern expedition, Cyrus the Great conquered a vast area and attached many less developed peoples living scattered to himself. The most important of these places is the Bactria region. This region is on the silk road and is located at the intersection of the borders of Afghanistan, Uzbekistan, and Tajikistan today. Bactria was under the pressure of the Massagetae, a branch of the Scythians living in the Central Asian steppes at that time. The Massagetae, who lived as nomads in a wide geography, were descending from north to south and plundering this geography.

Map showing the Massagetae's pressure on the Bactria region and the Iron Gate pass

To the north of Bactria, which Cyrus the Great took under his authority during his first eastern expedition, are the Hisor Mountains, which form a natural border with the Massagetae. The village of Derbent, established at the southern foothills of these mountains, is located right in front of a pass opening from Bactria to Sogdiana. This pass, which is a steep-sloped canyon, is called the Iron Gate. In 630 AD, a Chinese traveler named Xuanzang described the pass in his notes as a defense pass covered with iron and locked with two-winged doors. This famous Arab geographer Al-Yaqubi mentioned this pass while talking about the 9th century city in Sogd (Sogdiana). Another Chinese chronicle mentions a city, a temple, and the Iron Gate, named after their colors and irons. The Arab writer and historian Ibn Arabshah gives the gate the name "Kagalgar," and describes in some detail the war of Amir Timur with Amir Hussein in this region in particular. Ali Shir Navai mentioned the gates of Sogdiana in two poems, and Babur in his work "Babur-name."(29)

Uzbekistan Derbent Village and Iron Gate Canyon

Commentators Fakhruddin Razi and Sayyid Qutb also mentioned this pass. Razi included the following information in his commentary with the thought that Alexander the Macedonian, who is known to have used this pass, is Dhul-Qarnayn:

“Ibn Khurrazbah says in "Kitab al-Masalik wa al-Mamalik": "(Caliph) Wasiqbillah sees in his dream as if he has conquered and opened a 'solid barrier.' He sends some of his men to see and observe there. They go out from 'Babul Abwab' and reach there and see it. They described it as a wall made of melted coppers and interlocked iron bricks with a locked door. Then when they want to return from this place, their guide took them to a place opposite the city of Samarkand (Sogdiana).”

Sayyid Qutb reports the following information:

“A barrier known as the 'Iron Gate' was uncovered near the city of Termez. In the early 15th century, the German scholar (Sild Berger) visited here and mentioned it in his book. Similarly, the Spanish historian (Glawjo) mentions it in his journey in 1403, saying 'The city's barrier known as the iron gate is on the road to Samarkand and India.' This could be the barrier built by Dhul-Qarnayn.”

To summarize the information obtained, Cyrus the Great conquered many tribal states living scattered during his first eastern expedition. Among them are regions where the Massagetae lived, such as Khorasmia. The Massagetae, a branch of the Scythians, are a nomadic plundering people. Between Bactria, which Cyrus added to his borders in his eastern expedition, and the homeland of the Massagetae, there are the Hisor Mountains and the Amu Darya River as natural barriers. There is a pass consisting of deep canyons opening from Bactria to Sogdiana and the homeland of the Massagetae between the Hisor Mountains. This pass is known as the Iron Gate. There are historical sources recording that there was an iron door in this pass, the earliest dating back to 630 AD. This pass on the Turkestan-India trade route was also used by Alexander the Macedonian in 530 BC. After his first eastern expedition, Cyrus the Great returned and conquered Babylon, then set out on his second eastern expedition and lost his life in 530 BC near the Syr Darya River in the war he fought with the Massagetae, defeated by the barbaric Massagetae queen Tomyris.

Based on all these data, we can assume that Cyrus the Great, whom we think could be Dhul-Qarnayn, visited Bactria during his first eastern expedition, had the first iron door built in the canyon between the Hisor Mountains upon the complaints of the people about the Massagetae, and the pass has been called the Iron Gate since that date.

Iron Gate Pass

THE SPRING WHERE THE SUN SETS ACCORDING TO COMMENTARIES

In classical commentaries, quite a lot of comments have been made about who Dhul-Qarnayn is. Attempts have been made to explain details such as the location of the barrier he built between two mountains and the last points he reached in the east and west through his historical personality. In this context, the location of the black muddy water spring mentioned in verse 86 where the sun sets has also been discussed. In many commentaries, it is said that it is not possible for the sun to physically set in a water spring or sea, and the expressions in the verse are stated to be merely a visual scene. (Tabari d:923, Ibn al-Jawzi d:1201, Razi d:1210, Qurtubi d:1273, Baydawi d:1286) It is said that Dhul-Qarnayn watched the sunset from a distance during his journey to the west near the seashore, and some scholars expressed this sea as the Atlantic Ocean and some as the Aegean Sea. Some scholars have dwelt on the possibility that the spring in the verse could be a smoky and muddy volcanic crater.

Andalusian scholar Qurtubi (d:1273) quotes the following from Muhammad b. Ali Al-Kaffal (d:976) in his commentary on this subject:

“Al-Kaffal says: Some scholars said: The intention is not that he reached the place of rising and setting until the sun reaches and touches it. Because the sun revolves with the sky around the earth without sticking to the ground, and the sun is many times larger than the earth, so it cannot fit into a spring in an unknown place on earth. The intention here is that he reached the farthest inhabited points of the earth from the west and east. At that time, it appeared to his eye that the sun was setting in a black muddy water. Just as we see the sun entering the ground in a flat terrain. For this reason, Almighty Allah says: "He found it rising on a people for whom We had not made against it any shield." The intention here is not to say that it hits and touches them at sunrise. Rather, he wanted to describe the situation of the people on whom the sun first rises.”

Similarly the great scholar Fakhruddin al-Razi (d:1210) writes the following about this verse in his commentary named Mafatih al-Ghayb:

“It is proven by evidence that the earth is spherical and the sky surrounds it. There is no doubt that the sun is also located within this sphere. Moreover, Almighty Allah says: "He found a people near it." It is known that there cannot be a people living near the sun. Moreover, the sun is many times larger than the earth. Therefore, how can it be thought that that sun enters and sets in a spring on earth? Since this is proven, the expression in the verse "He found it setting in a black mud" can be interpreted in several ways: a) When the boundaries of Dhul-Qarnayn's kingdom reached the west and there was no inhabited place to go beyond it, he saw the sun as if it was setting in a spring, in a dark pit, even though it is not actually so. This is just like a person traveling on the sea seeing the sun as if it is setting in the sea because he cannot see the shore, although it actually disappears beyond the sea. Abu Ali al-Jubba'i (d:916) made this explanation in his Commentary. b) There are places surrounded by the sea on the western side of the earth. Therefore, one who looks at the sun thinks that it sets and disappears in that sea. There is no doubt that the western sea is very hot. Therefore, this sea becomes "hamiyah" (hot-heated) in this respect. Again, since there is a lot of mud and rotten mud in it, it becomes "hamiah" (mud). Then the expression in the verse "He found it setting in a black mud" is an indication that the sea surrounds the western side of the earth and that it is very hot there.”

As seen, even in very ancient times, commentary writers accepted that the style of narration in the verse is based on metaphor and tried to understand the verse in a way connected to Dhul-Qarnayn's historical identity. Different from this tendency in classical commentaries, in some comments made in modern times, attempts have been made to highlight the message the verse gives to humanity. In this context, the fact that the spring is hot and muddy contains a perfect meaning and a complete description. For this purpose, we think it is important to convey some historical and geographical details.

MUD BATH

The last point we know for sure that Cyrus the Great reached in his expedition to the west is the ancient city of Sardis (Sart), which is located within the borders of Salihli district of Manisa today. Lydia, famous for minting gold coins for the first time in history, was the richest and most prosperous state of its time. The source of wealth is shown as the large amount of gold ore extracted from the Pactolus River (Sart Stream) in the region. This tremendous wealth has also been a source of inspiration for mythology. As a result of a prayer made by King Midas, famous for his long ears, with greed, everything he touches begins to turn into gold. Midas accidentally turns his beloved daughter into gold and himself starves because everything he touches turns into gold. Seeing that the prayer he made is actually a curse, King Midas returns to normal after bathing in the Pactolus River, while the river turns into a rich gold mine.

Herodotus reports quite interesting information about the lifestyle of the gold-rich Lydians. According to their own claims, the Lydians are the community that invented dice, knucklebone, and ball games, which are widespread in Helen society. Herodotus states that the general lifestyle of the Lydian people largely resembles the customs of the Greeks, but draws attention to a tradition that distinguishes them from others and is quite controversial morally. The Lydian people in general force their daughters into prostitution before marriage. According to what Herodotus reported, girls in Lydia engage in prostitution until they get married and accumulate their own dowry. This is such a widespread tradition that the young girls provided the greatest financial contribution to the construction of the giant monumental tomb built in the name of Alyattes, the father of King Croesus, more than merchants and craftsmen. (30)

There is also a hot spring in the ancient city of Sardis, which contains many ancient ruins. This hot spring, which is still operating today under the name Mud Bath Hot Springs, is a hot and muddy thermal spring, as its name suggests. The hot spring, which has been used since very ancient times, unfortunately has lost its natural state today. The residents of Mud Bath Village state that in the old times, there was a hot and black muddy pond where the hot spring facilities are now located, and the people entered the pond and smeared this mud on their bodies to find healing. It is stated that there were ancient building ruins in the area called Dry Bath within the village borders. It is observed that hot water ponds form in the dried river beds in the Dry Bath region after periods of heavy rainfall. A few hundred meters away from the hot spring and the Dry Bath, there are natural pools called Tabak Creek Cauldrons. The presence of a hot and black muddy spring, natural pools, and ruins called Dry Bath in very close proximity to each other in the capital of a very rich state like Lydia, which contains countless architectural masterpieces, suggests that this region was used as a place of pleasure, entertainment, and prostitution in ancient times.

THE SPRING WHERE THE SUN SETS IN THE LIGHT OF NEW INFORMATION

We have tried to convey how the subject was handled in the existing commentaries so far. However, it is of course possible to reinterpret the verse in the light of new discoveries and additional information obtained. For this purpose, it is necessary to review some concepts mentioned in the verse.

Verse 86 of Surah Al-Kahf, which narrates Dhul-Qarnayn's journey to the west, contains remarkable details. First, instead of saying “west / al-magrib /الْمَغْرِب,” a longer phrase “the place where the sun sets / maghrib ash-shams /مَغْرِبَ الشَّمْسِ” is preferred, indicating the direction of the journey, that is, verbosity is used. The eternal word undoubtedly has a purpose in lengthening the word. For one of the most important elements of the eloquence of the Quran is to contain much meaning with few words. Then it is certain that every detail given and every expression form preferred contains very important meanings. The word “مَغْرِبَ” in the verse can mean both “setting,” “the place where it sets,” and “the time when it sets” in terms of mold. In this case, the emphasis in the verse is not on the direction of the journey made, but on the sunset event witnessed at the point reached, the place where the sun sets, and the time when the sun sets. This inevitably directs us to focus on the meaning intended by the sunset and to be more interested in the historical dimension of the subject. However, this historical event must contain a scene of lesson that will be a source of guidance for people in accordance with the general rule of the Quran. Interestingly, a similar expression is used for Dhul-Qarnayn's journey to the east in verse 90. There, too, instead of saying “east / al-mashriq /الْمَشْرِقُ,” the expression “the place where the sun rises / matli' ash-shams /مَطْلِعَ الشَّمْسِ” is preferred, emphasizing place, time, and event.

Another important point in the same verse is that when Dhul-Qarnayn reaches the place where the sun sets, he “finds” it setting in a hot spring of dark mud. However, the verse is talking about a visual perception. Despite this, instead of saying “he saw it / ra'aha / رَاٰهَا,” the verse uses the word “wajadaha / وَجَدَهَا,” which is the Arabic equivalent of “he found it.” From this, it can be said that the expression in the verse is directed towards a factual reality rather than a visual sense.

In the same verse, it is reported that the water spring where the sun sets is both “hot, boiling” and “black muddy” according to two different readings. This word with the meaning of “hot and boiling” is also used in verse 11 of Surah Al-Qari'ah to describe the heat of hellfire. In verse 26 of Surah Al-Fath, the same word is used in the sense of “fanaticism,” one of the most important characteristics of the people of ignorance. With the other reading of the word meaning “black mud,” it is seen in verse 26 of Surah Al-Hijr as the“black mud” from which man was created.

If it is thought that the meaning of the verse is the depiction of a sunset, as interpreted in classical commentaries, it may come to mind that the descriptions of hot and black muddy are too detailed. At the same time, stating that the water spring is hot and muddy may not be very important in order to remind that the world is mortal and to emphasize that it appears small and contemptible from a heavenly perspective. However, in another interpretation of the verse, it will be seen that the fact that the spring is hot and black muddy contains a perfect meaning and a complete description. For this purpose, we think it is important to convey some historical and geographical details.

MUD BATH

THE SPRING WHERE THE SUN SETS IN THE LIGHT OF NEW INFORMATION

In past commentaries, we mentioned earlier that the expressions depicting the sunset in verse 86 of Surah Al-Kahf were accepted as metaphors. Commentators said that the place where the sun sets is actually a sea or ocean, but instead of the word “sea / bahr /بَحْرٍ,” the word “spring / ayn /عَيْنٍ” is used metaphorically in the verse to express this. However, in the light of newly obtained information, if we take the expression “hot black muddy spring” in its literal meaning and the sun in its metaphorical meaning, completely different doors will open to us. Anyway, the hot black muddy spring described exactly as described in the verse was located in Sardis, the last place Cyrus the Great reached.

Our opinion is that the setting sun in the verse is the Lydian state, which is rich in gold and perhaps hosts the most prosperous society of its time. In many literary texts, the golden sun is used as a symbol of wealth and civilization. It is even stated that the name Cyrus means “like the sun” in terms of root. The hot and black muddy spring where he reached is the Mud Bath hot springs region, which is thought to have been a place of pleasure, entertainment, and prostitution parties during the Lydians. The swamp of immorality, which has swallowed many civilizations throughout history, seems to have swallowed the Lydian state as well. When Cyrus the Great arrived there, he found the society sinking into the mud of lust and fanaticism. This mud was the same as the black mud inherent in human creation. Cyrus overcame these feelings with effort and humility and became victorious, while the Lydian people and their king Croesus, famous for his arrogance, drowned by indulging themselves in lust and fanaticism.

Another evidence to support this interpretation is verse 90, which narrates that Dhul-Qarnayn reaches the sunrise and the place where the sun rises. Interestingly, while the Quran narrates Dhul-Qarnayn's dealings with the people at the place where the sun sets for three verses and gives leadership lessons, it suffices to say for the people at the place where the sun rises only that there is no shield between them and the sun. It does not touch at all on Dhul-Qarnayn's story with the eastern people and how he treated them. If the sun mentioned here is the sun of which we are the satellite in the physical sense, what could be the message this verse gives us? Whether the mentioned people are a society so savage that they have no clothes on them, a hunter-gatherer tribe that does not build houses, or a nomadic community living in endless steppes and deserts with no mountains, slopes, caves, or forests, how should we draw a lesson from the sun rising on them? However, when this sun is thought of not as the sun in the material sense, but in the sense of civilization and state, it emerges that the main message intended is to emphasize the primitiveness of this people. For many great civilizations that have appeared on the stage of history have been founded by bare-legged peoples. Many primitive communities, who have no capital other than primitiveness, who have no ability to speak, perhaps not even discerning, have gradually turned into a civilization in the cocoon of time.

Many scientists, starting with Ibn Khaldun, emphasize that strong states weaken sooner or later due to problems such as luxury, waste, selfishness, conflicts of interest, injustice, weakening of social affiliations, and management difficulties, while primitive communities can take their place with the advantages of resilience to difficult conditions, determination to struggle, social solidarity, and being open to innovations. History is full of countless examples of this. The rise and fall of civilizations resemble a natural cycle. Just like the rising and setting of our star, the sun, Here, the Quran gives us very important lessons by likening this natural cycle of history to the natural cycle of the sun from Dhul-Qarnayn's perspective. It warns us by bringing a past event to our agenda. As yesterday, it reminds those who experience power poisoning today of the inevitable disaster awaiting them, while being a source of hope and consolation for oppressed nations. It says to everyone that true civilization is a civilization that establishes mercy and justice, elevates in matter and spirit, and gains the hereafter and the world. And it reminds that no matter how bright it is, every sun will eventually set.

The Quran also gives lessons through the personality of Dhul-Qarnayn, whom it presents to us as an exemplary personality. First of all, in this story, Dhul-Qarnayn gives an unforgettable lesson of monotheism by attributing all his successes to Allah, while fully observing the causes in all his journeys and struggles. He gives a lesson of determination and resolve by tirelessly striving to bring truth and justice to everywhere he can go. He gives a lesson of humility to humanity, who gets dizzy with small successes and becomes arrogant, by not getting spoiled despite conquering the world from one end to the other. He gives a lesson of manners and morality by not boasting about the good deeds he did and rejecting the fee offered in return for these good deeds. He gives leadership lessons with the different strategies he showed to peoples with different characteristics such as urban, nomadic, oppressor, oppressed, strong, weak. Again, he teaches the method of guidance and preaching with the discourse and attitudes he displayed towards these different societies. He gives a lesson of justice by not punishing a society collectively, no matter how corrupt it is. He gives a lesson of law by pointing out that the necessary investigations should be carried out at length without haste in punishment, and if necessary, respite should be given to the criminals. He gives a lesson of education by providing opportunities to people by leaving the doors of reward and punishment open and by hastening in rewarding.

While history narrates the life of Cyrus the Great beginning with shepherding, it seeks an answer to the question of how he founded a magnificent empire and then was tragically defeated and killed by the Massagetae living as nomads in the steppe. Cyrus the Great, whose name meaning “like the sun” was his destiny, himself lived the cycle of the sun similar to the empire he founded, rising from shepherding to a power that would bring emperors to their knees, and finally dying at the hands of steppe nomads in the lands known as Turkestan today. Many centuries later, those nomadic Turkish tribes pioneered many great civilizations, especially the Seljuks and Ottomans.

IS A NEW INTERPRETATION POSSIBLE?

We have tried to convey how the subject was handled in the existing commentaries so far. However, it is of course possible to reinterpret the verse in the light of new discoveries and additional information obtained. For this purpose, it is necessary to review some concepts mentioned in the verse.

Verse 86 of Surah Al-Kahf, which narrates Dhul-Qarnayn's journey to the west, contains remarkable details. First, instead of saying “west / al-magrib /الْمَغْرِب,” a longer phrase “the place where the sun sets / maghrib ash-shams /مَغْرِبَ الشَّمْسِ” is preferred, indicating the direction of the journey, that is, verbosity is used. The eternal word undoubtedly has a purpose in lengthening the word. For one of the most important elements of the eloquence of the Quran is to contain much meaning with few words. Then it is certain that every detail given and every expression form preferred contains very important meanings. The word “مَغْرِبَ” in the verse can mean both “setting,” “the place where it sets,” and “the time when it sets” in terms of mold. In this case, the emphasis in the verse is not on the direction of the journey made, but on the sunset event witnessed at the point reached, the place where the sun sets, and the time when the sun sets. This inevitably directs us to focus on the meaning intended by the sunset and to be more interested in the historical dimension of the subject. However, this historical event must contain a scene of lesson that will be a source of guidance for people in accordance with the general rule of the Quran. Interestingly, a similar expression is used for Dhul-Qarnayn's journey to the east in verse 90. There, too, instead of saying “east / al-mashriq /الْمَشْرِقُ,” the expression “the place where the sun rises / matli' ash-shams /مَطْلِعَ الشَّمْسِ” is preferred, emphasizing place, time, and event.

Another important point in the same verse is that when Dhul-Qarnayn reaches the place where the sun sets, he “finds” it setting in a hot spring of dark mud. However, the verse is talking about a visual perception. Despite this, instead of saying “he saw it / ra'aha / رَاٰهَا,” the verse uses the word “wajadaha / وَجَدَهَا,” which is the Arabic equivalent of “he found it.” From this, it can be said that the expression in the verse is directed towards a factual reality rather than a visual sense.

In the same verse, it is reported that the water spring where the sun sets is both “hot, boiling” and “black muddy” according to two different readings. This word with the meaning of “hot and boiling” is also used in verse 11 of Surah Al-Qari'ah to describe the heat of hellfire. In verse 26 of Surah Al-Fath, the same word is used in the sense of “fanaticism,” one of the most important characteristics of the people of ignorance. With the other reading of the word meaning “black mud,” it is seen in verse 26 of Surah Al-Hijr as the “black mud” from which man was created.

If it is thought that the meaning of the verse is the depiction of a sunset, as interpreted in classical commentaries, it may come to mind that the descriptions of hot and black muddy are too detailed. At the same time, stating that the water spring is hot and muddy may not be very important in order to remind that the world is mortal and to emphasize that it appears small and contemptible from a heavenly perspective. However, in another interpretation of the verse, it will be seen that the fact that the spring is hot and black muddy contains a perfect meaning and a complete description. For this purpose, we think it is important to convey some historical and geographical details.

FINAL WORD

The Holy Quran is a book that will guide all humanity until the Day of Judgment. Of course, people of every time, every geography, every level have shares to take from it. The first addressees of the story of Dhul-Qarnayn in history are the polytheists who asked the Prophet (PBUH) about Dhul-Qarnayn and the Jews behind them. Since the first verse of Surah Al-Kahf where the story begins to be narrated, verse 83, starts with “They ask you about Dhul-Qarnayn...,” there is a share in the revealed verses that will answer the questions asked by these first addressees. Thus, by giving an eloquent answer in a way that will be compatible with the information in their minds and not hurt the truth, the prophethood of the Prophet (PBUH) has been proven to these people once again.

Nevertheless, the Quran, without dwelling on the incomplete information, false imaginations, half-baked reasonings of those who ask questions, takes up the subject they asked and turns it into a guidance lesson that will be a lesson until the Day of Judgment. In fact, verse 83 of Surah Al-Kahf continues with “Say: I will recite to you a remembrance of him.” The word “remembrance / dhikran /ذِكْرً” in the verse is a very comprehensive word and means remembering, mentioning, thinking, and advice done with the mind, heart, and tongue. In this respect, it is more comprehensive and deeper than the words “story / qasas /قَصَصُ” or “news / naba / نَبَاُ” in some verses. For the answers the Quran gives to the question asked about Dhul-Qarnayn contain messages that will be a lesson and advice to all ages, beyond giving news from the past or reminding a story.

Yes, it is also a known fact that the stories in the Quran are not just past events, but projections of real events that contain the basic elements of life and are frequently repeated. Therefore, many historical alternatives have been expressed about the real identity of Dhul-Qarnayn in history and the barrier he built against barbaric peoples. Each of these fits the profile narrated in the story of Dhul-Qarnayn in one or more aspects, creating lived scenes of lesson and comparison measures for us. Events reminiscent of this story are happening today as well. There are ongoing struggles along the east-west axis to seize global power. Physical, legal, economic, moral barriers are still used as strategies for these struggles. Most importantly, a giant civilization claiming universality is visibly sinking into the swamp of ego and selfishness.

“Indeed, in their stories there is a lesson for those of understanding. It is not a fabricated hadith, but a confirmation of what was before it and a detailed explanation of all things and guidance and mercy for a people who believe.” (Yusuf Surah 111)

1 Among those who defend or consider this view possible are Abul Ala Maududi, Seyyed Hossein Tabatabai, Izzet Derveze, Abul Hasan Ali Nadvi.

2 (As in every century, as in Uhud) If a wound (and defeat) has touched you (be patient and do not despair, for) a similar wound (and defeat) has touched that (enemy) people. Indeed, We rotate (victory and dominance) days (and periods) among people (societies that follow the truth or follow falsehood) (as a requirement of trial and according to their efforts) in this way. This is for Allah to know (distinguish and separate) those who believe and to acquire witnesses (or martyrs) from you (in this testing and elimination process). Allah does not love the wrongdoers. (Al-Imran:140 - Abdullah-Ahmet Akgul Translation)

REFERENCES:

[25] Azad, Abu'l-Kalam. Who is Dhul-Qarnayn? Iz Publications, 2004.

[26] "Cyrus II." Wikipedia, 10 Aug. 2006, tr.wikipedia.org/wiki/II._Kiros#CITEREFKuhrt2013.

[27] "Zoroastrianism." TDV Encyclopedia of Islam, vol. 30, Turkey Religious Foundation, 2006.

[28] Karaketir, Eray. "The Central Asian Expeditions and Death of Persian King Cyrus the Great (BC 559-530)." DergiPark, dergipark.org.tr/tr/download/article-file/263677.

[29] "Iron Gate Sogdiana." Uzbekistan Travel, uzbekistan.travel/tr/o/demir-kapi-sogdiana/.

[30] Herodotus. The Histories. Translated by G. C. Macaulay, Elpenor, https://www.ellopos.net/elpenor/greek-texts/ancient-greece/herodotus/history-1.asp?pg=49. Accessed 1 Feb. 2025.

Search This Blog

SCIENCE AND REVELATION