Surah 18. Al-Kahf

thus [We had made them, and thus he left them⁹² ]; and We did encompass with Our knowledge all that he had in mind.⁹³

  - Mohammad Asad

This is Razi's interpretation of the isolated expression kadhalika ("thus" or "thus it was") occurring here. It obviously relates to the primitive, natural state of those people who needed no clothes to protect them from the sun, and to the (implied) fact that Dhu 'l-Qarnayn left them as he had found them, being mindful not to upset their mode of life and thus to cause them misery.

Lit., "all that was with him" - i.e., his resolve not to "corrupt [or "change"] God's creation" (cf. the second half of my note [141] on {4: 119}) - which, I believe, is a further ethical lesson to be derived from this parable.

He left them as they were: We had full knowledge what priority was before him.

  - Muhammad Farooq-i-Azam Malik

So it was. And We truly had full knowledge of him.

  - Mustafa Khattab

So (it was). And We knew all concerning him.

  - Marmaduke Pickthall

(He left them) as they were: We completely understood what was before him. ²⁴³⁶

  - Abdullah Yusuf Ali

They were a primitive people. He did not fuss over their primitiveness, but left them in the enjoyment of peace and tranquillity in their own way. In this he was wise. Power is apt to be intolerant and arrogant, and to interfere in everything that does not accord with its own glorification. Not so Zul-qarnain. He recognised his own limitations in the sight of Allah: man never completely understands his own position, but if he devoutly looks to Allah, he will live and let live. This is the spiritual lesson from the second episode.

And once again he chose the right means [to achieve a right end].

  - Mohammad Asad

Then he set out on another expedition and marched on

  - Muhammad Farooq-i-Azam Malik

Then he travelled a 'third' course

  - Mustafa Khattab

Then he followed a road

  - Marmaduke Pickthall

Then followed he (another) way

  - Abdullah Yusuf Ali

[And he marched on] till, when he reached [a place] between the two mountain-barriers,⁹⁴ he found beneath them a people who could scarcely understand a word [of his language].

  - Mohammad Asad

This is generally assumed to be the Caucasus. However, since neither the Qur'an nor any authentic Tradition says anything about the location of these "two mountain-barriers" or the people who lived there, we can safely dismiss all the speculations advanced by the commentators on this score as irrelevant, the more so as the story of Dhu 'I-Qarnayn aims at no more than the illustration of certain ethical principles in a parabolic manner.

till he reached between two mountains where he found a people who could hardly understand his language.

  - Muhammad Farooq-i-Azam Malik

until he reached 'a pass' between two mountains. He found in front of them a people who could hardly understand 'his' language.

  - Mustafa Khattab

Till, when he came between the two mountains, he found upon their hither side a folk that scarce could understand a saying.

  - Marmaduke Pickthall

Until when he reached (a tract) between two mountains he found beneath them a people who scarcely understood a word. ^{2437 2438}

  - Abdullah Yusuf Ali

Cf. xxi. 96.

It does not mean that they had no speech. It means that they did not understand the speech of the Conqueror. But they had parleys with him (through interpreters), as is evident from the verses following (xviii. 94-98).

They said: "O thou Two-Horned One! Behold, Gog and Magog⁹⁵ are spoiling this land. May we, then pay unto thee a tribute on the understanding that thou wilt erect a barrier between us and them?"

  - Mohammad Asad

This is the form in which these names (in Arabic, Yajuj and Majuj) have achieved currency in all European languages on the basis of certain vague references to them in the Bible (Genesis x, 2, I Chronicles i, 5, Ezekiel xxxviii, 2 and xxxix, 6, Revelation of St. John xx, 8). Most of the post-classical commentators identify these tribes with the Mongols and Tatars (see note [100] below).

They requested: "O Zul-Qarnain! People of Gog and Magog ravage this land; should we pay you tribute in order for you to build a wall-barrier between us and them?"

  - Muhammad Farooq-i-Azam Malik

They pleaded, 'O Ⱬul-Qarnain! Surely Gog and Magog¹ are spreading corruption throughout the land. Should we pay you tribute, provided that you build a wall between us and them?'

  - Mustafa Khattab

 Gog and Magog are two wild peoples who were sealed off by a barrier built by Ⱬul-Qarnain to stop them from raiding their peaceful neighbours. There are many speculations as to their location, but none is supported by reliable sources. Their coming out is mentioned in 21:96-97 as one of the major signs of the final Hour.

They said: O Dhul-Qarneyn! Lo! Gog and Magog are spoiling the land. So may we pay thee tribute on condition that thou set a barrier between us and them?

  - Marmaduke Pickthall

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?" ²⁴³⁹

  - Abdullah Yusuf Ali

What we are mainly concerned with is its interpretation. The Conqueror had now arrived among a people who were different in speech and race from him, but not quite primitive, for they were skilled in the working of metals, and could furnish blocks (or bricks) of iron, melt metals with bellows or blow-pipes, and prepare molten lead (xviii. 96). Apparently they were a peaceable and industrious race, much subject to incursions from wild tribes who are called Gog and Magog. Against these tribes they were willing to purchase immunity by paying the Conqueror tribute in return for protection. The permanent protection they wanted was the closing of a mountain gap through which the incursions were made.

He answered: "That wherein my Sustainer has so securely established me is better [than anything that you could give me];⁹⁶ hence, do but help me with [your labour's] strength, [and] I shall erect a rampart between you and them!

  - Mohammad Asad

It is generally assumed that the phrase "that wherein my Sustainer has so securely established me (makkanni)" refers to the power and wealth bestowed on him; but it is much more probable - and certainly more consistent with the ethical tenor of the whole parable of Dhu ‘l-Qarnayn - that it refers to God’s guidance rather than to worldly possessions.

Zul-Qarnain said: "That which my Rabb has granted me is more than enough, just help me with worker-force and I will erect a fortified barrier between you and them.

  - Muhammad Farooq-i-Azam Malik

He responded, 'What my Lord has provided for me is far better. But assist me with resources, and I will build a barrier between you and them.

  - Mustafa Khattab

He said: That wherein my Lord hath established me better (than your tribute). Do but help me with strength (of men), I will set between you and them a bank.

  - Marmaduke Pickthall

He said: "(The power) in which my Lord has established me is better (than tribute): help me therefore with strength (and labor): I will erect a strong barrier between you and them: ²⁴⁴⁰

  - Abdullah Yusuf Ali

Zul-qarnain was not greedy and did not want to impose a tribute to be carried away from an industrious population. He understood the power which Allah had given him, to involve duties and responsibilities on his part-the duty of protecting his subjects without imposing too heavy a taxation on them. He would provide the motive force and organising skill. Would they obey him and provide the material and labour, so that they could close the gap with a strong barrier, probably with well-secured gates? The word radm, translated "Barrier," does not necessarily mean a wall, but rather suggests a blocked door or entrance.

Bring me ingots of iron!" Then, after he had [piled up the iron and] filled the gap between the two mountain-sides, he said: "[Light a fire and] ply your bellows!"⁹⁷ At length, when he had made it [glow like] fire, he commanded: "Bring me molten copper which I may pour upon it."

  - Mohammad Asad

Lit., "Blow!"

Bring me panels of iron." Finally when he had dammed up the space between the two mountains, he said: "Ply your bellows." They did so until the iron wall became red hot, then he said: "Bring me some molten brass to pour over it."

  - Muhammad Farooq-i-Azam Malik

Bring me blocks of iron!' Then, when he had filled up 'the gap' between the two mountains, he ordered, 'Blow!' When the iron became red hot, he said, 'Bring me molten copper to pour over it.'

  - Mustafa Khattab

Give me pieces of iron--till, when he had levelled up (the gap) between the cliffs, he said: Blow!--till, when he had made it a fire, he said: Bring me molten copper to pour thereon.

  - Marmaduke Pickthall

"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." ^{2441 2442}

  - Abdullah Yusuf Ali

I understand the defences erected to have been a strong barrier of iron, with iron Gates. The jambs of the Gates were constituted with blocks or bricks of iron, and the interstices filled up with molten lead, so as to form an impregnable mass of metal. It may be that there was a stone wall also, but that is not mentioned. There was none in the Iron Gate near Bukhara.

Made it (red) as fire. What does "it" refer to? Probably to the iron, either in sheets or blocks, to be welded with the molten lead.

And thus [the rampart was built, and] their enemies⁹⁸ were unable to scale it, and neither were they able to pierce it.

  - Mohammad Asad

Lit., "they".

This became such a barrier that Gog and Magog could not scale it or to dig through it.

  - Muhammad Farooq-i-Azam Malik

And so the enemies could neither scale nor tunnel through it.

  - Mustafa Khattab

And (Gog and Magog) were not able to surmount, nor could they pierce (it).

  - Marmaduke Pickthall

Thus were they made powerless to scale it or to dig through it. ²⁴⁴³

  - Abdullah Yusuf Ali

The iron wall and gates and towers were sufficiently high to prevent their being scaled and sufficiently strong with welded metal to resist any attempt to dig through them.

Said [the King]: "This is a mercy from my Sustainer! Yet when the time appointed by my Sustainer⁹⁹ shall come, He will make this [rampart] level with the ground: and my Sustainer's promise always comes true!"¹⁰⁰

  - Mohammad Asad

Lit., "my Sustainer's promise".

Some of the classical commentators (e.g., Tabari) regard this as a prediction of a definite, historic event: namely, the future break-through of the savage tribes of "Gog and Magog", who are conceived of as identical with the Mongols and Tatars (see note [95] above). This "identification" is mainly based on a well-authenticated Tradition - recorded by Ibn Hanbal, Bukhari and Muslim - which tells us that the Apostle of God had a prophetic dream to which he referred on awakening, with an exclamation of distress: "There is no deity save God! Woe unto the Arabs from a misfortune that is approaching: a little gap has been opened today in the rampart of Gog and Magog!" Ever since the late Middle Ages, Muslims have been inclined to discern in this dream a prediction of the great Mongol invasion in the thirteenth century, which destroyed the Abbasid Empire and, thus, the political power of the Arabs. However, the mention, in verses {99-101} of this surah, of "the Day" - i.e., the Day of Judgment - in connection with "Gog and Magog" shows that "the time appointed by my Sustainer" relates to the coming of the Last Hour, when all works of man will be destroyed. But since none of the Qur'anic references to the "approach" or the "nearness" of the Last Hour has anything to do with the human concept of time, it is possible to accept both of the above interpretations as equally valid in the sense that the "coming of the Last Hour" comprises an indefinite - and, in human terms, perhaps even immensely long - span of time, and that the break-through of the godless forces of "Gog and Magog" was to be one of the signs of its approach. And, finally, it is most logical to assume (especially on the basis of {21: 96-97}) that the terms Yajuj and Majuj are purely allegorical, applying not to any specific tribes or beings but to a series of social catastrophes which would cause a complete destruction of man's civilization before the coming of the Last Hour.

He said: "This is a blessing from my Rabb. But you should know that when the promise of my Rabb shall come to pass, He will level it to the ground, for the promise of my Rabb is ever true."

  - Muhammad Farooq-i-Azam Malik

He declared, 'This is a mercy from my Lord. But when the promise of my Lord comes to pass, He will level it to the ground. And my Lord's promise is ever true.'

  - Mustafa Khattab

He said: This is a mercy from my Lord; but when the promise of my Lord cometh to pass, He will lay it low, for the promise of my Lord is true.

  - Marmaduke Pickthall

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." ²⁴⁴⁴

  - Abdullah Yusuf Ali

After all the effort which Zul-qarnain has made for their protection, he claims no credit for himself beyond that of discharging his duty as a ruler. He turns their attention to Allah, Who has provided the ways and means by which they can be helped and protected. But all such human precautions are apt to become futile. The time must come when they will crumble into dust. Allah has said so in His Revelation; and His word is true. And so the lesson from the third episode is: Take human precautions and do all in your power to protect yourselves from evil. But no protection is complete unless you seek the help and grace of Allah. The best of our precautions must crumble to dust when the appointed Day arrives.

AND ON that Day¹⁰¹ We shall [call forth all mankind and] leave them to surge like waves [that dash] against one another; and the trumpet [of judgment] will be blown, and We shall gather them all together.

  - Mohammad Asad

I.e., on the Day of Judgment alluded to in the preceding verse.

On that Day We shall let the people loose to surge like waves on one another. The trumpet will be blown and We shall assemble the mankind all together.

  - Muhammad Farooq-i-Azam Malik

On that Day, We will let them¹ surge 'like waves' over one another. Later, the Trumpet will be blown,² and We will gather all 'people' together.

  - Mustafa Khattab

 Gog and Magog.

 On the Day of Judgment, the Trumpet will be blown by an angel—causing all to die. When it is blown a second time, everyone will be raised from the dead to be assembled for the Judgment (see 39:68).

And on that day We shall let some of them surge against others, and the Trumpet will be blown. Then We shall gather them together in one gathering.

  - Marmaduke Pickthall

On that day We shall leave them to surge like waves on one another; the trumpet will be blown and We shall collect them all together. ²⁴⁴⁵

  - Abdullah Yusuf Ali

And so we pass on to the Last Days before the Great Summons comes from Allah. All human barriers will be swept away. There will be tumultuous rushes. The Trumpet will be blown, and the Judgment will be set on foot.

And on that Day We shall place hell, for all to see, before those who denied the truth -

  - Mohammad Asad

We shall spread Hell out on display before the unbelievers,

  - Muhammad Farooq-i-Azam Malik

On that Day We will display Hell clearly for the disbelievers,

  - Mustafa Khattab

On that day We shall present hell to the disbelievers, plain to view,

  - Marmaduke Pickthall

And We shall present Hell that day for Unbelievers to see all spread out ²⁴⁴⁶

  - Abdullah Yusuf Ali

If men had scoffed at Faith and the Hereafter, their eyes will be opened now, and they will see the terrible Reality.

those whose eyes had been veiled against any remembrance of Me because they could not bear to listen [to the voice of truth]!

  - Mohammad Asad

who had turned a blind eye to My admonition and a deaf ear to My warning.

  - Muhammad Farooq-i-Azam Malik

those who turned a blind eye to My Reminder¹ and could not stand listening 'to it'.

  - Mustafa Khattab

 i.e., the Quran.

Those whose eyes were hoodwinked from My reminder, and who could not bear to hear.

  - Marmaduke Pickthall

(Unbelievers) whose eyes had been under a veil from Remembrance of Me and who had been unable even to hear. ²⁴⁴⁷

  - Abdullah Yusuf Ali

Those very men who refused to see the many Signs of Allah which in this world convey His Message and to hear the Word of the Lord when it came to them, will then see without any mistake the consequences fully brought up before them.

Do they who are bent on denying the truth think, perchance, that they could take [any of] My creatures for protectors against Me?¹⁰² Verily, We have readied hell to welcome all who [thus] deny the truth!¹⁰³

  - Mohammad Asad

This is an allusion not only to the worship of created beings or forces of nature, but also to the popular belief that saints, whether alive or dead, could eflfectively "intercede" with God in behalf of anyone whom He has rejected.

I.e., of God's oneness and uniqueness, and hence of the fact that no created being can have any "influence" on God's judgment.

Do the unbelievers think that they can take my servants as protectors, to save themselves from Hell, instead of Me? Certainly We have prepared Hell for the entertainment of such unbelievers.

  - Muhammad Farooq-i-Azam Malik

Do the disbelievers think they can 'simply' take My servants¹ as lords instead of Me? We have surely prepared Hell as an accommodation for the disbelievers.

  - Mustafa Khattab

 i.e., Jesus, Ezra, and the angels.

Do the disbelievers reckon that they can choose My bondmen as protecting friends beside Me? Lo! We have prepared hell as a welcome for the disbelievers.

  - Marmaduke Pickthall

Do the Unbelievers think that they can take my servants as protectors besides Me? Verily We have prepared Hell for the Unbelievers for (their) entertainment.

  - Abdullah Yusuf Ali

Say: "Shall we tell you who are the greatest losers in whatever they may do?

  - Mohammad Asad

O Muhammad tell them: "Should we tell you the worst kind of losers relating to their deeds?

  - Muhammad Farooq-i-Azam Malik

Say, 'O Prophet,' 'Shall we inform you of who will lose the most deeds?

  - Mustafa Khattab

Say: Shall We inform you who will be the greatest losers by their works?

  - Marmaduke Pickthall

Say: "Shall we tell you of those who lose most in respect of their deeds? ²⁴⁴⁸

  - Abdullah Yusuf Ali

That is, those who prided themselves on their works in this life, and now find that those works are of no avail. Their loss is all the greater because they had a misplaced confidence in their own deeds or in the assistance of false "protectors". Allah is the only Protector: no one else's protection is of any use.

"[It is] they whose labour has gone astray in [the pursuit of no more than] this world's life, and who nonetheless think that they are doing good works:

  - Mohammad Asad

Those whose all efforts in this worldly life had gone astray from the Right Way, but all along they were under the delusion that they were doing good deeds;

  - Muhammad Farooq-i-Azam Malik

'They are' those whose efforts are in vain in this worldly life, while they think they are doing good!'

  - Mustafa Khattab

Those whose effort goeth astray in the life of the world, and yet they reckon that they do good work.

  - Marmaduke Pickthall

"Those whose efforts have been wasted in this life while they thought that they were acquiring good by their works?" ²⁴⁴⁹

  - Abdullah Yusuf Ali

Many people have such a smug sense of self-righteousness that while they go on doing wrong, they think that they are acquiring merit. So, in charity, all the elements that make for outward show or selfishness (as to get some worldly advantage) nullify the deed of charity. In the same way hypocrites sometimes affect to be surprised that their declared effort for somebody's good is not appreciated, when they are really seeking some hidden gain or false glory for themselves. The sincere are only those who believe in their spiritual responsibility and act as in Allah's sight.

it is they who have chosen to deny their Sustainer's messages and the truth that they are destined to meet Him." Hence, all their [good] deeds come to nought, and no weight shall We assign to them on Resurrection Day.¹⁰⁴

  - Mohammad Asad

Although each of their good actions will be taken into account on Judgment Day in accordance with the Qur'anic statement that "he who shall have done an atom's weight of good, shall behold it" ({99: 7}), the above verse implies that whatever good such sinners may do is far outweighed by their godlessness (Al-Qadi 'Iyad, as quoted by Razi).

they are the ones who are disregarding the revelations of their Rabb and the fact that they will meet Him for accountability of their deeds in the Hereafter, so their deeds will become null and will not carry any weight on the Day of Judgment.

  - Muhammad Farooq-i-Azam Malik

It is they who reject the signs of their Lord and their meeting with Him, rendering their deeds void, so We will not give their deeds any weight on Judgment Day.

  - Mustafa Khattab

Those are they who disbelieve in the revelations of their Lord and in the meeting with Him. Therefore their works are vain, and on the Day of Resurrection We assign no weight to them.

  - Marmaduke Pickthall

They are those who deny the Signs of their Lord and the fact of their having to meet Him (in the Hereafter): vain will be their works nor shall We on the Day of Judgment give them any Weight. ²⁴⁵⁰

  - Abdullah Yusuf Ali

What weight can be attached to works behind which the motives are not pure, or are positively evil? They are either wasted or count against those who seek to pass them off as meritorious!