Dhu'l-Qarnayn

thumb| building a wall with the help of the [[jinns to keep away Gog and Magog. Persian miniature from a book of Falnama copied for the Safavid emperor Tahmasp I (), currently preserved in the Chester Beatty Library, Dublin.]]

( ; "The Owner of Two-Horns") is a leader who appears in the Qur'an, Surah al-Kahf (18), Ayahs 83–101, as one who travels to the east and west and sets up a barrier between a certain people and Gog and Magog (). Elsewhere, the Qur'an tells how the end of the world will be signaled by the release of Gog and Magog from behind the barrier. Other apocalyptic writings predict that their destruction by God in a single night will usher in the Day of Resurrection (). Most historians agree that the Quranic story originates from legends of Alexander the Great current in the Middle East, with the Quranic presentation of Dhu al-Qarnayn as a prophet-king reminiscent of the Syriac Alexander Legend.

Dhu'l-Qarnayn has most popularly been identified by Western and traditional Muslim scholars as Alexander the Great. Historically, some tradition has parted from this identification in favor of others, or the historical figure al-Mundhir III ibn al-Nu'man of the Lakhmid kingdom (d. 554).

Quran 18:83–101

thumb|200px|The Caspian Gates in [[Derbent, Russia, part of the defence systems built by the Sasanian Empire, often identified with the Gates of Alexander.]]

thumb|right|Recitation of al-Kahf, verses 83-101, taken from a [[:File:Chapter 18, Al-Kahf (Murattal) - Recitation of the Holy Qur'an.mp3|full recitation of Al-Kahf.]]The verses of the chapter reproduced below show Dhu al-Qarnayn traveling first to the Western limit of travel where he sees the sun set in a muddy spring, then to the furthest East where he sees it rise from the ocean, and finally northward to a place in the mountains where he finds a people oppressed by Gog and Magog:

{|class="wikitable" style

! scope="col" width="10%" | Verse Number

! scope="col" width="45%" | Arabic (Uthmani script)

! scope="col" width="45%" | English (Marmaduke Pickthall)

! scope="row" | 18:83

|وَيَسْـَٔلُونَكَ عَن ذِى ٱلْقَرْنَيْنِ ۖ قُلْ سَأَتْلُوا۟ عَلَيْكُم مِّنْهُ ذِكْرًا

! scope="row" | 18:84

|إِنَّا مَكَّنَّا لَهُۥ فِى ٱلْأَرْضِ وَءَاتَيْنَٰهُ مِن كُلِّ شَىْءٍ سَبَبًا

! scope="row" | 18:85

|فَأَتْبَعَ سَبَبًا

! scope="row" | 18:86

|حَتَّىٰٓ إِذَا بَلَغَ مَغْرِبَ ٱلشَّمْسِ وَجَدَهَا تَغْرُبُ فِى عَيْنٍ حَمِئَةٍ وَوَجَدَ عِندَهَا قَوْمًا ۗ قُلْنَا يَٰذَا ٱلْقَرْنَيْنِ إِمَّآ أَن تُعَذِّبَ وَإِمَّآ أَن تَتَّخِذَ فِيهِمْ حُسْنًا

! scope="row" | 18:87

|قَالَ أَمَّا مَن ظَلَمَ فَسَوْفَ نُعَذِّبُهُۥ ثُمَّ يُرَدُّ إِلَىٰ رَبِّهِۦ فَيُعَذِّبُهُۥ عَذَابًا نُّكْرًا

! scope="row" | 18:88

|وَأَمَّا مَنْ ءَامَنَ وَعَمِلَ صَٰلِحًا فَلَهُۥ جَزَآءً ٱلْحُسْنَىٰ ۖ وَسَنَقُولُ لَهُۥ مِنْ أَمْرِنَا يُسْرًا

! scope="row" | 18:89

|ثُمَّ أَتْبَعَ سَبَبًا

! scope="row" | 18:90

|حَتَّىٰٓ إِذَا بَلَغَ مَطْلِعَ ٱلشَّمْسِ وَجَدَهَا تَطْلُعُ عَلَىٰ قَوْمٍ لَّمْ نَجْعَل لَّهُم مِّن دُونِهَا سِتْرًا

! scope="row" | 18:91

|كَذَٰلِكَ وَقَدْ أَحَطْنَا بِمَا لَدَيْهِ خُبْرًا

! scope="row" | 18:92

|ثُمَّ أَتْبَعَ سَبَبًا

! scope="row" | 18:93<td width="23%">حَتَّىٰٓ إِذَا بَلَغَ بَيْنَ ٱلسَّدَّيْنِ وَجَدَ مِن دُونِهِمَا قَوْمًا لَّا يَكَادُونَ يَفْقَهُونَ قَوْلًا

! scope="row" | 18:94

|قَالُوا۟ يَٰذَا ٱلْقَرْنَيْنِ إِنَّ يَأْجُوجَ وَمَأْجُوجَ مُفْسِدُونَ فِى ٱلْأَرْضِ فَهَلْ نَجْعَلُ لَكَ خَرْجًا عَلَىٰٓ أَن تَجْعَلَ بَيْنَنَا وَبَيْنَهُمْ سَدًّا

! scope="row" | 18:95

|قَالَ مَا مَكَّنِّى فِيهِ رَبِّى خَيْرٌ فَأَعِينُونِى بِقُوَّةٍ أَجْعَلْ بَيْنَكُمْ وَبَيْنَهُمْ رَدْمًا

! scope="row" | 18:96

|ءَاتُونِى زُبَرَ ٱلْحَدِيدِ ۖ حَتَّىٰٓ إِذَا سَاوَىٰ بَيْنَ ٱلصَّدَفَيْنِ قَالَ ٱنفُخُوا۟ ۖ حَتَّىٰٓ إِذَا جَعَلَهُۥ نَارًا قَالَ ءَاتُونِىٓ أُفْرِغْ عَلَيْهِ قِطْرًا

! scope="row" | 18:97

|فَمَا ٱسْطَٰعُوٓا۟ أَن يَظْهَرُوهُ وَمَا ٱسْتَطَٰعُوا۟ لَهُۥ نَقْبًا

! scope="row" | 18:98

|قَالَ هَٰذَا رَحْمَةٌ مِّن رَّبِّى ۖ فَإِذَا جَآءَ وَعْدُ رَبِّى جَعَلَهُۥ دَكَّآءَ ۖ وَكَانَ وَعْدُ رَبِّى حَقًّا

! scope="row" | 18:99

|وَتَرَكْنَا بَعْضَهُمْ يَوْمَئِذٍ يَمُوجُ فِى بَعْضٍ ۖ وَنُفِخَ فِى ٱلصُّورِ فَجَمَعْنَٰهُمْ جَمْعًا

! scope="row" | 18:100

|وَعَرَضْنَا جَهَنَّمَ يَوْمَئِذٍ لِّلْكَٰفِرِينَ عَرْضًا

! scope="row" | 18:101

|ٱلَّذِينَ كَانَتْ أَعْيُنُهُمْ فِى غِطَآءٍ عَن ذِكْرِى وَكَانُوا۟ لَا يَسْتَطِيعُونَ سَمْعًا

Quranic exegesis

Occasion of revelation

The story of Dhu al-Qarnayn is related in chapter 18 of the Qur'an, al-Kahf, revealed to Muhammad when his tribe, Al-Quraysh, sent two men to discover whether the Jews, with their superior knowledge of the scriptures, could advise them on whether Muhammad was truly a prophet of God. The rabbis told the Quraysh to ask Muhammad about three things, one of them "about a man who travelled and reached the east and the west of the earth, ask what his story was. If he tells you about these things, then he is a prophet, so follow him, but if he does not tell you, then he is a man who is making things up, so deal with him as you see fit." (Qur'an 18:83-98).

Qarnayn

A well known narration from a Companion of Muhammad, Ali denies that the term "Qarnayn" literally meant horns. He instead narrates that the term "Dhul Qarnayn" was not a literal term but instead referred to injuries that took place on the two sides of the head of the ruler.

Cyril Glasse writes that the reference to "He of the two horns" also has a symbolical interpretation: “He of the two Ages”, which reflects the eschatological shadow that Alexander casts from his time, which preceded Islam by many centuries, until the end of the world. The Arabian word qarn means both "horn" and “period” or “century”. Classical commentary from Al-Qurtubi has reported the narration from Al-Suhayli commentaries that he favored the identification that Dhu al-Qarnayn were actually two different persons, where one lived during the time of Abraham, while the other has lived during the time of Jesus. Modern Islamic apocalyptic writers put forward various explanations for the absence of the wall from the modern world, such as "not everything in existence can be seen", similar to human intelligence and angels, or that God has concealed the Gog and Magog from human eyes.

People identified as

Alexander the Great

thumb|Silver [[tetradrachm of Alexander the Great shown wearing the horns of the ram-god Zeus-Ammon.]]

According to most historians, the story of has its origins in legends of Alexander the Great current in the Middle East, namely the Syriac Alexander Legend. From this derives the Quranic presentation of Dhu al-Qarnayn as a prophet-king who travels the world and calls for belief.The first century Josephus repeats a legend whereby Alexander builds an iron wall at a mountain pass (potentially at the Caucasus Mountains) to prevent an incursion by a barbarian group known as the Scythians, whom elsewhere he identified as Magog. The legend went through much further elaboration in subsequent centuries before eventually finding its way into the Quran through a Syrian version. However, some have questioned whether the Syriac Legend influenced the Quran on the basis of dating inconsistencies and missing key motifs,

While the Syriac Alexander Legend references the horns of Alexander, it consistently refers to the hero by his Greek name, not using a variant epithet. The use of the Islamic epithet "Two-Horned", first occurred in the Quran. The reasons behind the name "Two-Horned" are somewhat obscure: the scholar al-Tabari (839-923 CE) held it was because he went from one extremity ("horn") of the world to the other, but it may ultimately derive from imagery of the horns of Alexander, inspired by the tradition of his descent from the ram-god Zeus-Ammon, as popularised on coins throughout the Hellenistic Near East.

The wall builds on his northern journey may have reflected a distant knowledge of the Great Wall of China (the 12th-century scholar Muhammad al-Idrisi drew a map for Roger II of Sicily showing the "Land of Gog and Magog" in Mongolia), or of various Sasanian walls built in the Caspian Sea region against the northern barbarians, or a conflation of the two.

left|thumb|Persian miniature of Alexander (top left) visiting the fountain of Youth and meeting [[Khidr and Ilyas there]]

also journeys to the western and eastern extremities ("qarns", tips) of the Earth. Ernst claims that finding the sun setting in a "muddy spring" in the West is equivalent to the "poisonous sea" found by Alexander in the Syriac legend. In the Syriac story Alexander tested the sea by sending condemned prisoners into it, while the Quran refers to this as an administration of justice. In the East both the Syrian legend and the Quran, according to Ernst, have Alexander/ find a people who live so close to the rising sun that they have no protection from its heat.

Some exegetes believed that Dhu al-Qarnayn lived near the time of Abraham following accounts by al-Azraqi and Ibn Abi Hatim. To avoid this chronological discrepancy, several medieval exegetes and historians did not identify Dhu al-Qarnayn with Alexander. Al-Tabari inferred that there were two Dhu al-Qarnayn's: the earlier one, called Dhu al-Qarnayn al-Akbar, who lived in the time of Abraham, and the later one, who was Alexander. In one account concerning Abraham building a well at Beersheba, Dhu al-Qarnayn seems to have been placed in the role of Abimelech as described in Gen 21:22–34.

Other notable Muslim commentators, including ibn Kathir,<sup>:100-101</sup> ibn Taymiyyah, Naser Makarem Shirazi, and Ebrahim Desai, have used theological arguments to reject the Alexander identification: Alexander lived only a short time whereas (according to some traditions) lived for 700 years as a sign of God's blessing, though this is not mentioned in the Quran, and Dhu al-Qarnayn worshipped only one God, while Alexander was a polytheist.

Ṣaʿb Dhu-Marāthid

The various campaigns of mentioned in Q:18:83-101 have also been attributed to the South Arabian Himyarite King Ṣaʿb Dhu-Marāthid (also known as al-Rāʾid). Ibn Hisham gives an extensive forty-five page account of King Ṣaʿb in his work The Book of Crowns on the Kings of Himyar, relying on the Yemeni author Wahb ibn Munabbih (b. 655 CE). In this account, King Ṣaʿb was a conqueror who was given the epithet Dhu al-Qarnayn after meeting a figure named Musa al Khidr in Jerusalem. He then travels to the ends of the earth, conquering or converting people until being led by al Khidr through the Land of Darkness. Other elements include a journey to a valley of diamonds, a castle with glass walls, and a campaign as far as the Andalusia region (classical era Spain). However, according to Al-Qurtubi, the original opinion of Wahb ibn Munabbih identified the legendary conqueror as a Roman, contradicting Ibn Hisham's commentary. Al-Tabari also reports that Wahb believed Dhu al-Qarnayn was a man from Byzantium named Iskandar (Alexander).

Academic scholars consider the Sa'b story to be an appropriation of the Syriac Alexander Legend. and observes that Southern Arabs were one of two factions who vied for power in the Umayyad empire. though this is no longer accepted.

This theory was proposed in 1855 by the German philologist G. M. Redslob, but it did not gain followers in the west. Among Muslim commentators, it was first promoted by Sayyed Ahmad Khan (d. 1889), then by Maulana Abul Kalam Azad, whose commentary became popular in 1970s Pahlavi Iran, and generated wider acceptance over the years.

Brannon Wheeler argues that it would be possible to make that identification based on what is known of the conquests of Cyrus. However, the Arabic histories did not view Cyrus as a conqueror in the sense described in Q 18:83-102, and the early Quran commentaries did not identify Cyrus with Dhu al-Qarnayn.

Others

Other persons who either were identified with the Quranic figure or given the title :

Afrīqish al-Ḥimyarī, king of Himyar. Al-Biruni in his book, The Remaining Signs of Past Centuries, listed a number of figures whom people thought to be Dhu al-Qarnayn. He favoured the opinion that Dhu al-Qarnayn was the Yamani prince Afrīqish, who conquered the Mediterranean and established a city called Afrīqiah. He was called because he ruled the lands of the rising and setting sun. To support his argument, al-Biruni cited Arabic onomastics, noting that compound names beginning with , such as and , were common among the kings of Himyar.
Fereydun. According to al-Tabari's Tarikh, some say Dhu al-Qarnayn the Elder (al-akbar), who lived in the era of Abraham, was the mythical Persian king Fereydun, who al-Tabari rendered as Afrīdhūn ibn Athfiyān.
In an account attributed to Umar bin Khattab, Dhu al-Qarnayn is said to be an angel or part angel.
Imru'l-Qays (died 328 CE), a prince of the Lakhmids of southern Mesopotamia, an ally first of Persia and then of Rome, celebrated in romance for his exploits.
Kisrounis, Parthian king.
Mustafa Khattab, in his translation of the Quran attributes Dhu al-Qarnayn to be Abu Kuraib Al-Ḥamiri, a righteous king from Yemen.

In later literature

Dhu al-Qarnayn, the traveller, proved a popular subject for later writers. In Al-Andalus, for instance, an Arabic translation of the Syriac Alexander Legend appeared, entitled Qissat Dhulqarnayn. This work explores Dhu al-Qarnayn's life – his upbringing, journeys, and eventual death. The text identifies Dhu al-Qarnayn with Alexander the Great and portrays him as the first person to complete the Hajj pilgrimage.

Another Hispano-Arabic legend featuring Dhu al-Qarnayn, representing Alexander, is the Hadith Dhulqarnayn (or the Leyenda de Alejandro). In one of the many Arabic and Persian versions depicting Alexander's encounter with Indian sages, the Persian Sunni Sufi theologian al-Ghazali (1058–1111) describes a scene where Dhu al-Qarnayn meets a people who own nothing but dig graves outside their homes. Their king explains that death is life's only certainty, a reason for their practices. Ghazali's interpretation found its way into the One Thousand and One Nights.

The esteemed medieval Persian poet Rumi (1207-1273) wrote about Dhu al-Qarnayn's eastward travels. Here, the hero climbs Mount Qaf, the emerald 'mother' of all mountains encircling the Earth, its veins spreading below every land. Upon Dhu al-Qarnayn's request, the mountain reveals how earthquakes occur: when God wills it, one of its veins pulsates, triggering a tremor. Atop this grand mountain, Dhu al-Qarnayn encounters Israfil (archangel Raphael), prepared to sound the trumpet on Judgement Day.

The Malay epic Hikayat Iskandar Zulkarnain links several Southeast Asian royal lines to Iskandar Zulkarnain; this includes the Minangkabau royalty of Central Sumatra and the Cholan emperor Rajendra I in the Malay Annals.

The scholarly consensus on the story of Dhul Qarnayn is that the authors of the Qur'an adapted from the Syriac story of Alexander the Great as part of their Scriptures during the end of Muhammad's lifetime.

As Van Blade puts it in his conclusion:

<blockquote>"The main conclusion reached here is that a Syriax text quite current and important

in the last years of Muhammad's life was adapted for twenty verses of the Qur'an.

This is not entirely new, since Noldeke made a similar argument in 1890. Nor is

it surprising, since the Qur'an relates· many other well known ancient stories in its

own way to deliver its own message, as Muslims generally accept. However, it

is now shown beyond any reasonable doubt that this is the case for a text

contemporary with Muhammad. Moreover, what is most important for our understanding of the adaptation of the Alexander Legend in the Qur'an is not the fact

of the borrowing but rather the way in which the particular religious and political

message associated with the Alexander legend was used, truncated, and altered

for new purposes."

</blockquote>