Islamicstudies.info
Tafheem.net | About |
Zoom Page: Ctrl+, Ctrl-, Ctrl0
Help | FontUpdated | Contact us
Towards Understanding the Quran
With kind permission: Islamic Foundation UK
Introduction to Tafheem | Glossary | Verbs
Other resources: Maarif | Dawat 

 Surah Al-Kahf 18:83-101 [11/12]
  
|
Intro
 
Display
|
Recite
|
Display Options [
V1 /
V2 /
V3 /
Book /
S1 /
S2 /
En /
Ar |
W
]
Section
Verse Summary -------------------------------------------------------------------------------------
وَيَسْــَٔلُونَكَAnd they ask you
عَنabout
ذِى ٱلْقَرْنَيْنِ‌ۖDhul-qarnain.
قُلْSay,
سَأَتْلُواْ"I will recite
عَلَيْكُمto you
مِّنْهُabout him
ذِكْرًاa remembrance."
﴿٨٣﴾
إِنَّاIndeed, We
مَكَّنَّا[We] established
لَهُۥ[for] him
فِىin
ٱلْأَرْضِthe earth,
وَءَاتَيْنَـٰهُand We gave him
مِنof
كُلِّevery
شَىْءٍthing
سَبَبًاa means.
﴿٨٤﴾
فَأَتْبَعَSo he followed
سَبَبًاa course
﴿٨٥﴾
حَتَّىٰٓUntil,
إِذَاwhen
بَلَغَhe reached
مَغْرِبَ(the) setting place
ٱلشَّمْسِ(of) the sun,
وَجَدَهَاhe found it
تَغْرُبُsetting
فِىin
عَيْنٍa spring
حَمِئَةٍ(of) dark mud,
وَوَجَدَand he found
عِندَهَاnear it
قَوْمًا‌ۗa community.
قُلْنَاWe said,
يَـٰذَا ٱلْقَرْنَيْنِ"O Dhul-qarnain!
إِمَّآEither
أَن[that]
تُعَذِّبَyou punish
وَإِمَّآor
أَن[that]
تَتَّخِذَyou take
فِيهِمْ[in] them
حُسْنًا(with) goodness."
﴿٨٦﴾
قَالَHe said,
أَمَّا"As for
مَن(one) who
ظَلَمَwrongs,
فَسَوْفَthen soon
نُعَذِّبُهُۥwe will punish him.
ثُمَّThen
يُرَدُّhe will be returned
إِلَىٰto
رَبِّهِۦhis Lord,
فَيُعَذِّبُهُۥand He will punish him
عَذَابًا(with) a punishment
نُّكْرًاterrible.
﴿٨٧﴾
وَأَمَّاBut as for
مَنْ(one) who
ءَامَنَbelieves
وَعَمِلَand does
صَـٰلِحًاrighteous (deeds),
فَلَهُۥthen for him
جَزَآءً(is) a reward
ٱلْحُسْنَىٰ‌ۖgood.
وَسَنَقُولُAnd we will speak
لَهُۥto him
مِنْfrom
أَمْرِنَاour command
يُسْرًا(with) ease."
﴿٨٨﴾
ثُمَّThen
أَتْبَعَhe followed
سَبَبًا(a) course
﴿٨٩﴾
حَتَّىٰٓUntil,
إِذَاwhen
بَلَغَhe reached
مَطْلِعَ(the) rising place
ٱلشَّمْسِ(of) the sun,
وَجَدَهَاand he found it
تَطْلُعُrising
عَلَىٰon
قَوْمٍa community
لَّمْnot
نَجْعَلWe made
لَّهُمfor them
مِّن دُونِهَاagainst it
سِتْرًاany shelter.
﴿٩٠﴾
كَذَٲلِكَThus.
وَقَدْAnd verily,
أَحَطْنَاWe encompassed
بِمَاof what
لَدَيْهِ(was) with him
خُبْرًا(of the) information.
﴿٩١﴾
ثُمَّThen
أَتْبَعَhe followed
سَبَبًاa course
﴿٩٢﴾
حَتَّىٰٓUntil,
إِذَاwhen
بَلَغَhe reached
بَيْنَbetween
ٱلسَّدَّيْنِthe two mountains,
وَجَدَhe found
مِن دُونِهِمَاbesides them
قَوْمًاa community,
لَّاnot
يَكَادُونَwho would almost
يَفْقَهُونَunderstand
قَوْلاً(his) speech.
﴿٩٣﴾
قَالُواْThey said,
يَـٰذَا ٱلْقَرْنَيْنِ"O Dhul-qarnain!
إِنَّIndeed,
يَأْجُوجَYajuj
وَمَأْجُوجَand Majuj
مُفْسِدُونَ(are) corrupters
فِىin
ٱلْأَرْضِthe land.
فَهَلْSo may
نَجْعَلُwe make
لَكَfor you
خَرْجًاan expenditure
عَلَىٰٓ[on]
أَنthat
تَجْعَلَyou make
بَيْنَنَاbetween us
وَبَيْنَهُمْand between them
سَدًّاa barrier?"
﴿٩٤﴾
قَالَHe said,
مَا"What
مَكَّنِّىhas established me
فِيهِ[in it]
رَبِّىmy Lord
خَيْرٌ(is) better,
فَأَعِينُونِىbut assist me
بِقُوَّةٍwith strength,
أَجْعَلْI will make
بَيْنَكُمْbetween you
وَبَيْنَهُمْand between them
رَدْمًاa barrier.
﴿٩٥﴾
ءَاتُونِىBring me
زُبَرَsheets
ٱلْحَدِيدِ‌ۖ(of) iron"
حَتَّىٰٓuntil,
إِذَاwhen
سَاوَىٰhe (had) leveled
بَيْنَbetween
ٱلصَّدَفَيْنِthe two cliffs,
قَالَhe said,
ٱنفُخُواْ‌ۖ"Blow,"
حَتَّىٰٓuntil
إِذَاwhen
جَعَلَهُۥhe made it
نَارًاfire,
قَالَhe said,
ءَاتُونِىٓ"Bring me,
أُفْرِغْI pour
عَلَيْهِover it
قِطْرًاmolten copper."
﴿٩٦﴾
فَمَاSo not
ٱسْطَـٰعُوٓاْthey were able
أَنto
يَظْهَرُوهُscale it
وَمَاand not
ٱسْتَطَـٰعُواْthey were able
لَهُۥin it
نَقْبًا(to do) any penetration.
﴿٩٧﴾
قَالَHe said,
هَـٰذَا"This
رَحْمَةٌ(is) a mercy
مِّنfrom
رَّبِّى‌ۖmy Lord.
فَإِذَاBut when
جَآءَcomes
وَعْدُ(the) Promise
رَبِّى(of) my Lord,
جَعَلَهُۥHe will make it
دَكَّآءَ‌ۖlevel.
وَكَانَAnd is
وَعْدُ(the) Promise
رَبِّى(of) my Lord
حَقًّاtrue."
﴿٩٨﴾
۞ وَتَرَكْنَاAnd We (will) leave
بَعْضَهُمْsome of them
يَوْمَئِذٍ(on) that Day
يَمُوجُto surge
فِىover
بَعْضٍ‌ۖothers,
وَنُفِخَand (will be) blown
فِىin
ٱلصُّورِthe trumpet,
فَجَمَعْنَـٰهُمْthen We (will) gather them
جَمْعًاall together.
﴿٩٩﴾
وَعَرَضْنَاAnd We (will) present
جَهَنَّمَHell
يَوْمَئِذٍ(on) that Day
لِّلْكَـٰفِرِينَto the disbelievers,
عَرْضًا(on) display
﴿١٠٠﴾
ٱلَّذِينَThose
كَانَتْhad been
أَعْيُنُهُمْtheir eyes
فِىwithin
غِطَآءٍa cover
عَنfrom
ذِكْرِىMy remembrance,
وَكَانُواْand were
لَاnot
يَسْتَطِيعُونَable
سَمْعًا(to) hear.
﴿١٠١﴾


وَيَسۡـئَلُوۡنَكَ عَنۡ ذِى الۡقَرۡنَيۡنِ​ ؕ قُلۡ سَاَ تۡلُوۡا عَلَيۡكُمۡ مِّنۡهُ ذِكۡرًا ؕ‏  اِنَّا مَكَّنَّا لَهٗ فِى الۡاَرۡضِ وَاٰتَيۡنٰهُ مِنۡ كُلِّ شَىۡءٍ سَبَبًا ۙ‏  فَاَ تۡبَعَ سَبَبًا‏  حَتّٰٓى اِذَا بَلَغَ مَغۡرِبَ الشَّمۡسِ وَجَدَهَا تَغۡرُبُ فِىۡ عَيۡنٍ حَمِئَةٍ وَّوَجَدَ عِنۡدَهَا قَوۡمًا ؕ ​قُلۡنَا يٰذَا الۡقَرۡنَيۡنِ اِمَّاۤ اَنۡ تُعَذِّبَ وَاِمَّاۤ اَنۡ تَتَّخِذَ فِيۡهِمۡ حُسۡنًا‏  قَالَ اَمَّا مَنۡ ظَلَمَ فَسَوۡفَ نُعَذِّبُهٗ ثُمَّ يُرَدُّ اِلٰى رَبِّهٖ فَيُعَذِّبُهٗ عَذَابًا نُّكۡرًا‏  وَاَمَّا مَنۡ اٰمَنَ وَعَمِلَ صَالِحًـا فَلَهٗ جَزَآءَ  ۨالۡحُسۡنٰى​ ۚ وَسَنَقُوۡلُ لَهٗ مِنۡ اَمۡرِنَا يُسۡرًا ؕ‏  ثُمَّ اَتۡبَعَ سَبَبًا‏  حَتّٰٓى اِذَابَلَغَ مَطۡلِعَ الشَّمۡسِ وَجَدَهَا تَطۡلُعُ عَلٰى قَوۡمٍ لَّمۡ نَجۡعَلْ لَّهُمۡ مِّنۡ دُوۡنِهَا سِتۡرًا ۙ‏  كَذٰلِكَؕ وَقَدۡ اَحَطۡنَا بِمَا لَدَيۡهِ خُبۡرًا‏  ثُمَّ اَتۡبَعَ سَبَبًا‏  حَتّٰٓى اِذَا بَلَغَ بَيۡنَ السَّدَّيۡنِ وَجَدَ مِنۡ دُوۡنِهِمَا قَوۡمًا ۙ لَّا يَكَادُوۡنَ يَفۡقَهُوۡنَ قَوۡلًا‏  قَالُوۡا يٰذَا الۡقَرۡنَيۡنِ اِنَّ يَاۡجُوۡجَ وَمَاۡجُوۡجَ مُفۡسِدُوۡنَ فِى الۡاَرۡضِ فَهَلۡ نَجۡعَلُ لَكَ خَرۡجًا عَلٰٓى اَنۡ تَجۡعَلَ بَيۡنَـنَا وَبَيۡنَهُمۡ سَدًّا‏  قَالَ مَا مَكَّنِّىۡ فِيۡهِ رَبِّىۡ خَيۡرٌ فَاَعِيۡنُوۡنِىۡ بِقُوَّةٍ اَجۡعَلۡ بَيۡنَكُمۡ وَبَيۡنَهُمۡ رَدۡمًا ۙ‏  اٰتُوۡنِىۡ زُبَرَ الۡحَدِيۡدِ​ ؕ حَتّٰٓى اِذَا سَاوٰى بَيۡنَ الصَّدَفَيۡنِ قَالَ انْـفُخُوۡا​ ؕ حَتّٰٓى اِذَا جَعَلَهٗ نَارًا ۙ قَالَ اٰتُوۡنِىۡۤ اُفۡرِغۡ عَلَيۡهِ قِطۡرًا ؕ‏  فَمَا اسۡطَاعُوۡۤا اَنۡ يَّظۡهَرُوۡهُ وَمَا اسۡتَطَاعُوۡا لَهٗ نَـقۡبًا‏  قَالَ هٰذَا رَحۡمَةٌ مِّنۡ رَّبِّىۡ​ ۚ فَاِذَا جَآءَ وَعۡدُ رَبِّىۡ جَعَلَهٗ دَكَّآءَ​ ۚ وَكَانَ وَعۡدُ رَبِّىۡ حَقًّا ؕ‏  وَتَرَكۡنَا بَعۡضَهُمۡ يَوۡمَـئِذٍ يَّمُوۡجُ فِىۡ بَعۡضٍ​ وَّنُفِخَ فِى الصُّوۡرِ فَجَمَعۡنٰهُمۡ جَمۡعًا ۙ‏  وَّعَرَضۡنَا جَهَـنَّمَ يَوۡمَـئِذٍ لِّـلۡكٰفِرِيۡنَ عَرۡضَا ۙ‏  اۨلَّذِيۡنَ كَانَتۡ اَعۡيُنُهُمۡ فِىۡ غِطَآءٍ عَنۡ ذِكۡرِىۡ وَكَانُوۡا لَا يَسۡتَطِيۡعُوۡنَ سَمۡعًا‏ 
(18:83) (O Muhammad), they ask you about Dhu al-Qarnayn.61 Say: "I will give you an account of him."62 (18:84) We granted him power in the land and endowed him with all kinds of resources. (18:85) He set out (westwards) on an expedition, (18:86) until when he reached the very limits where the sun sets,63 he saw it setting in dark turbid waters;64 and nearby he met a people. We said: "O Dhu al-Qarnayn, you have the power to punish or to treat them with kindness."65 (18:87) He said: "We will chastise him who does wrong, whereafter he will be returned to his Lord and He will chastise him grievously. (18:88) But as for him who believes and acts righteously, his will be a goodly reward and we shall enjoin upon him only mild commands." (18:89) Then he set out on another expedition (18:90) until he reached the limit where the sun rises and he found it rising on a people whom We had provided no shelter from it.66 (18:91) Thus was the state of those people, and We encompassed in knowledge all concerning Dhu al- Qarnayn. (18:92) Then he set out on another expedition (18:93) until when he reached a place between the two mountains,67 he found beside the mountains a people who scarcely understood anything.68 (18:94) They said: "O Dhu al-Qarnayn, Gog and Magog69 are spreading corruption in this land. So shall we pay you taxes on the understanding that you will set up a barrier between us and them?" (18:95) He answered: "Whatever my Lord has granted me is good enough. But help me with your labour and I will erect a rampart between you and them.70 (18:96) Bring me ingots of iron." Then after he had filled up the space between the two mountain-sides, he said: "(Light a fire) and ply bellows." When he had made it (red like) fire, he said: "Bring me molten copper which I may pour on it." (18:97) Such was the rampart that Gog and Magog could not scale, nor could they pierce it. (18:98) Dhu al-Qarnayn said: "This is a mercy from my Lord: but when the time of my Lord's promise shall come, He will level the rampart with the ground.71 My Lord's promise always comes true."72 (18:99) And on that Day73 We shall let some of them surge like waves against others, and the Trumpet shall be blown. Then We shall gather them all together. (18:100) That will be the Day We shall place Hell before the unbelievers (18:101) whose eyes had become blind against My admonition and who were utterly disinclined to hear it.

61. It is quite obvious that the conjunction wao joins this story with the previous story of Khidr. Thus it is a selfevident proof that the previous two stories of the sleepers of the cave and Moses and Khidr were also related in answer to the queries of the disbelievers of Makkah who, in consultation with the people of the Book, had put these questions to Muhammad (peace be upon him) as a test of his Prophethood.

62. The identification of Zul-Qarnain has been a controversial matter from the earliest times. In general the commentators have been of the opinion that he was Alexander the Great but the characteristics of Zul-Qarnain described in the Quran are not applicable to him. However, now the commentators are inclined to believe that Zul- Qarnain was Cyrus, an ancient king of Iran. We are also of the opinion that probably Zul-Qarnain was Cyrus, but the historical facts, which have come to light up to this time, are not sufficient to make any categorical assertion.

Now let us consider the characteristics of Zul-Qarnain in the light of his story as given in the Quran.

(1) The title Zul-Qarnain (the two-horned) should have been quite familiar to the Jews, for it was at their instigation that the disbelievers of Makkah put this question to the Prophet (peace be upon him). Therefore we must turn to the Jewish literature in order to learn who was the person known as the two-horned or which was the kingdom known as the two-horned.

(2) Zul-Qarnain must have been a great ruler and a great conqueror whose conquests might have spread from the east to the west and on the third side to the north or to the south. Before the revelation of the Quran there had been several persons who were such great conquerors. So we must confine our research for the other characteristics of Zul-Qarnain to one of these persons.

(3) This title should be applicable to such a ruler who might have constructed a strong wall across a mountain pass to protect his kingdom from the incursions of Gog and Magog. In order to investigate this thing, we will have to determine as to who were Gog and Magog. We will also have to find out when such a wall was built and by whom and to which territory it was adjacent.

(4) Besides possessing the above mentioned characteristics, he should also be a God-worshiper and a just ruler, for the Quran has brought into prominence these characteristics more than anything else.

The first of these characteristics is easily applicable to Cyrus, for according to the Bible, Prophet Daniel saw in his vision that the united kingdom of Media and Persia was like a two-horned ram before the rise of the Greeks. (Dan. 8: 3, 20). The Jews had a very high opinion of the twohorned one, because it was his invasion which brought about the downfall of the kingdom of Babylon and the liberation of the Israelites Please also refer to (E.N. 8 of Surah Al-Isra).

The second characteristic is applicable to him to a great extent but not completely. Though his conquests spread to Syria and Asia Minor in the West and to Bakhtar (Balkh) in the East, there is no trace of any of his great expeditions to the North or to the South, whereas the Quran makes an explicit mention of his third expedition. Nevertheless, this third expedition is not wholly out of question for history tells us that his kingdom extended to Caucasia in the North. As regards to Gog and Magog, it has been nearly established that they were the wild tribes of Central Asia who were known by different names: Tartars, Mongols, Huns and Scythians, who had been making inroads on settled kingdoms and empires from very ancient times. It is also known that strong bulwarks had been built in southern regions of Caucasia, though it has not been as yet historically established that these were built by Cyrus.

As regards to the last characteristic, Cyrus is the only known conqueror among the ancient rulers, to whom this may be applicable, for even his enemies have been full of praise for him for his justice, and, Ezra, a book of the Bible, asserts that he was a God worshiper and a God fearing king who set free the Israelites because of his God worship, and ordered that the Temple of Solomon should be rebuilt for the worship of Allah, Who has no partner.

In the light of the above, we admit that of all the conquerors, who had passed away before the revelation of the Quran, Cyrus alone is the one to whom the characteristics of Zul-Qarnain are most applicable, but we need more evidence to determine specifically that Cyrus is definitely Zul-Qarnain. Anyhow, there is no other conqueror to whom the characteristics stated in the Quran are as much applicable as to Cyrus.

Historically, it is enough to say that Cyrus was a Persian ruler, whose rise began about 549 B.C. In a few years, he conquered the kingdom of Media and Lydia and afterwards conquered Babylon in 539 B.C. After this no powerful kingdom was left to oppose him. His conquests extended to Sind and the territory known as Turkistan on one side, and to Egypt and Libya and to Thrace and Macedonia and to Caucasia and Khawarzam in the North. In fact, the whole civilized world was under his sway.

63. “The setting place of the sun” does not mean the place of the setting of the sun. According to Ibn Kathir, it means that he marched to the west conquering one country after the other till he reached the last boundary of the land, beyond which there was ocean.

64. “He found it setting in a muddy spring”: If Zul Qarnain was Cyrus, then that place would be the western limit of Asia Minor and the black waters would be the Aegean Sea. This interpretation is supported by the use of the word ain instead of bahr in the Quran.

65. “We said” does not necessarily mean that Allah directly revealed to him these words, and that Zul-Qarnain was a Prophet or was the one who received inspiration from Allah, and the same is the reasonable conjecture. This concerns the time when Zul-Qarnain had taken possession of the land as a conqueror and the conquered people were utterly at your mercy. Then Allah posed a question before his conscience, as if to say: Now is the time of your trial. These people are utterly at your mercy, and you have the option either to behave unjustly towards them or to treat them generously.

66. That is, when he advanced towards the east, conquering one country after the other, he reached a territory where the limits of the civilized world had come to an end and beyond which was the territory of barbaric people, who had no shelter at all of tents or buildings.”

67. The “two mountains” must have been parts of that mountain range which runs between the Caspian Sea and the Black Sea as stated in (Ayat 96). This must be so because beyond them was the territory of Gog and Magog.

68. That is, it was difficult to communicate with them: their language was almost foreign to Zul-Qarnain and his companions, and, as they were quite barbaric, none could understand their language, nor were they acquainted with any foreign language.

69. As has already been pointed out in (E.N. 62), Gog and Magog were the wild tribes of North Eastern Asia which, from the very early times had been making inroads on settled kingdoms and empires in Asia and Europe and ravaging them. According to Genesis (Chapter 10), they were the descendants of Japheth, the son of Noah, and the Muslim historians have also accepted this. And according to the book of Ezekiel (Chapters 38, 39), they inhabited the territories of Meshech (Moscow) and Tubal (Tubalsek). According to the Israelite historian Josephus, they were the Scythians and their territory spread to the north and the east of the Black Sea. According to Jerome, Magog inhabited the territory to the north of Caucasia near the Caspian Sea.

70. That is, as a ruler it is my duty to protect you from the ravages of your enemies: therefore it is not lawful for me to levy any extra taxes on you for this purpose. The treasury that Allah has placed in my custody suffices for this purpose. You shall, however, have to help me with your manual labor.

71. That is, though I have built a very strong iron wall, as far as it was possible for me, it is not ever lasting, for it will last only as long as Allah wills, and will fall down to pieces when the time of my Lord’s promise shall come. Then no power in the world shall be able to keep it safe and secure.

As regards to the time of Allah’s promise, it has two meanings. (1) It may mean the time of the destruction of the wall. (2) It may also mean the time of the death and destruction of everything destined by Allah at the end of the world i.e. the Hour of Resurrection.

Some people have entertained the misunderstanding that the wall attributed here to Zul-Qarnain refers to the famous wall of China, whereas this wall was built between Derbent and Daryal, two cities of Daghestan in the Caucasus, the land that lies between the Black Sea and the Caspian. There are high mountains between the Black Sea and Daryal having deep gorges which cannot allow large armies to pass through them. Between Derbent and Daryal, however, there are no such mountains and the passes also are wide and passable. In ancient times savage hordes from the north invaded and ravaged southern lands through these passes and the Persian rulers who were scared of them had to build a strong wall, 50 miles long, 29 feet high and 10 feet wide, for fortification purposes, ruins of which can still be seen. Though it has not yet been established historically who built this wall in the beginning, the Muslim historians and geographers assign it to Zul-Qarnain because its remains correspond with the description of it given in the Quran. Ibn Jarir Tabari and Ibn Kathir have recorded the event, and Yaqut has mentioned it in his Mu jam-ul-Buldan that when after the conquest of Azerbaijan, Umar sent Suraqah bin Amr, in 22 A.H. on an expedition to Derbent, the latter appointed Abdur Rehman bin Rabiah as the chief of his vanguard. When Abdur Rehman entered Armenia, the ruler Shehrbraz surrendered without fighting. Then when Abdur Rehman wanted to advance towards Derbent, Shehrbraz informed him that he had already gathered full information about the wall built by Zul-Qarnain, through a man, who could supply all the necessary details and then the man was actually presented before Abdur Rehman. (Tabari, Vol. III, pp. 235-239; AIBidayah wan-Nihayah, Vol. VII, pp. 122-125, and Mujamul- Buldan, under Bab-ul-Abwab: Derbent).

Two hundred years later, the Abbasid Caliph Wathiq (227- 233 A.H.) dispatched a party of 50 men under Sallam-ul- Tarjuman to study the wall of Zul-Qarnain, whose observations have been recorded in great detail by Yaqut in Mujam-ul-Buldan and by Ibn Kathir in AI-Bidayah. They write that this expedition reached Samarrah from where they reached Tiflis (the present Tbilisi) and then through As-Sarir and Al-Lan, they reached Filanshah, from where they entered the Caspian territory. From there they arrived at Derbent and saw the wall. (AIBidayah Vol. II, p. 111, Vol. VII, pp. 122-125; Mujam-ul-Buldan: under BabulAbwab). This clearly shows that even up till the third century of Hijrah the Muslim scholars regarded this wall of the Caucasus as the wall of Zul-Qarnain.

Yaqut in his Mujam-ul-Buldan has further confirmed the same view at a number of places. For instance, under Khazar (Caspian) he writes:

This territory belongs to the Turks, which adjoins the wall of Zul Qarnain just behind Bab-ul-Abwab, which is also called Derbent. In the same connection, he records a report by Ahmad bin Fadlan, the ambassador of Caliph Al- Muqtadar-billah, who has given a full description of the Caspian land, saying that Caspian is the name of a country whose capital is Itil (near the present Astrakhan) right through which flows River Itil, which joins the Caspian from Russia and Bulghar.

Regarding Bab-ul-Abwab he says that this city is called both Al-Bab and Derbent, which is a highly difficult passage for the people coming from the northern lands towards the south. Once this territory was a part of the kingdom of Nausherwan, and the Persian rulers paid particular attention to strengthening their frontiers on that side.

72. Here the story of Zul-Qarnain comes to an end. Though this story has been related in answer to the questions put by the disbelievers of Makkah as a test along with the stories of the sleepers of the cave and Moses and Khidr, the Quran has utilized this story, too, for its own aim and object, as if to say: Zul Qarnain, about whose glory you have heard from the people of the Book, was not merely a conqueror, but also a believer of the doctrines of Tauhid and the life after death and acted upon the principles of justice and generosity. He was not a mean person like you who have been puffed up by the possession of petty estates, and give yourselves airs of superiority.

73. “That Day”: “The Day of Resurrection”. As if to continue the theme of life after death to which Zul-Qarnain referred as the time of my Lord’s promise, the Quran has added (verses 99-101) to it.