This narrative presents a righteous, powerful ruler who uses his authority to establish justice, spread goodness, and help the weak—a direct contrast to arrogant rulers like the owner of the two gardens or the tyrannical kings mentioned earlier. It also contains the prophecy of Yajuj and Majuj (Gog and Magog).

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Arabic Text (Verses 18:83-101)

وَيَسْأَلُونَكَ عَن ذِي الْقَرْنَيْنِ ۖ قُلْ سَأَتْلُو عَلَيْكُم مِّنْهُ ذِكْرًا
إِنَّا مَكَّنَّا لَهُ فِي الْأَرْضِ وَآتَيْنَاهُ مِن كُلِّ شَيْءٍ سَبَبًا
فَأَتْبَعَ سَبَبًا
حَتَّىٰ إِذَا بَلَغَ مَغْرِبَ الشَّمْسِ وَجَدَهَا تَغْرُبُ فِي عَيْنٍ حَمِئَةٍ وَوَجَدَ عِندَهَا قَوْمًا ۗ قُلْنَا يَا ذَا الْقَرْنَيْنِ إِمَّا أَن تُعَذِّبَ وَإِمَّا أَن تَتَّخِذَ فِيهِمْ حُسْنًا
قَالَ أَمَّا مَن ظَلَمَ فَسَوْفَ نُعَذِّبُهُ ثُمَّ يُرَدُّ إِلَىٰ رَبِّهِ فَيُعَذِّبُهُ عَذَابًا نُّكْرًا
وَأَمَّا مَنْ آمَنَ وَعَمِلَ صَالِحًا فَلَهُ جَزَاءً الْحُسْنَىٰ ۖ وَسَنَقُولُ لَهُ مِنْ أَمْرِنَا يُسْرًا
ثُمَّ أَتْبَعَ سَبَبًا
حَتَّىٰ إِذَا بَلَغَ مَطْلِعَ الشَّمْسِ وَجَدَهَا تَطْلُعُ عَلَىٰ قَوْمٍ لَّمْ نَجْعَل لَّهُم مِّن دُونِهَا سِتْرًا
كَذَٰلِكَ وَقَدْ أَحَطْنَا بِمَا لَدَيْهِ خُبْرًا
ثُمَّ أَتْبَعَ سَبَبًا
حَتَّىٰ إِذَا بَلَغَ بَيْنَ السَّدَّيْنِ وَجَدَ مِن دُونِهِمَا قَوْمًا لَّا يَكَادُونَ يَفْقَهُونَ قَوْلًا
قَالُوا يَا ذَا الْقَرْنَيْنِ إِنَّ يَأْجُوجَ وَمَأْجُوجَ مُفْسِدُونَ فِي الْأَرْضِ فَهَلْ نَجْعَلُ لَكَ خَرْجًا عَلَىٰ أَن تَجْعَلَ بَيْنَنَا وَبَيْنَهُمْ سَدًّا
قَالَ مَا مَكَّنِّي فِيهِ رَبِّي خَيْرٌ فَأَعِينُونِي بِقُوَّةٍ أَجْعَلْ بَيْنَكُمْ وَبَيْنَهُمْ رَدْمًا
آتُونِي زُبَرَ الْحَدِيدِ ۖ حَتَّىٰ إِذَا سَاوَىٰ بَيْنَ الصَّدَفَيْنِ قَالَ انفُخُوا ۖ حَتَّىٰ إِذَا جَعَلَهُ نَارًا قَالَ آتُونِي أُفْرِغْ عَلَيْهِ قِطْرًا
فَمَا اسْطَاعُوا أَن يَظْهَرُوهُ وَمَا اسْتَطَاعُوا لَهُ نَقْبًا
قَالَ هَٰذَا رَحْمَةٌ مِّن رَّبِّي ۖ فَإِذَا جَاءَ وَعْدُ رَبِّي جَعَلَهُ دَكَّاءَ ۖ وَكَانَ وَعْدُ رَبِّي حَقًّا
وَتَرَكْنَا بَعْضَهُمْ يَوْمَئِذٍ يَمُوجُ فِي بَعْضٍ ۖ وَنُفِخَ فِي الصُّورِ فَجَمَعْنَاهُمْ جَمْعًا
وَعَرَضْنَا جَهَنَّمَ يَوْمَئِذٍ لِّلْكَافِرِينَ عَرْضًا
الَّذِينَ كَانَتْ أَعْيُنُهُمْ فِي غِطَاءٍ عَن ذِكْرِي وَكَانُوا لَا يَسْتَطِيعُونَ سَمْعًا

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Translation (English – Approximate Meaning)

83. And they ask you, [O Muhammad], about Dhul-Qarnayn. Say, “I will recite to you about him a report.”
84. Indeed, We established him upon the earth, and We gave him to everything a way.
85. So he followed a way
86. Until, when he reached the setting of the sun, he found it setting in a murky spring, and he found near it a people. We said, “O Dhul-Qarnayn, either you punish them, or you treat them with kindness.”
87. He said, “As for one who wrongs, we will punish him; then he will be returned to his Lord, and He will punish him with a terrible punishment.
88. But as for one who believes and does righteousness, he will have the best reward, and we will speak to him with mildness.”
89. Then he followed a way
90. Until, when he came to the rising of the sun, he found it rising on a people for whom We had not made against it any shield.
91. Thus. And We had encompassed [all] that he had in knowledge.
92. Then he followed a way
93. Until, when he reached [a pass] between two mountains, he found beside them a people who could hardly understand speech.
94. They said, “O Dhul-Qarnayn, indeed Gog and Magog are [great] corrupters in the land. So may we assign for you an expenditure that you might make between us and them a barrier?”
95. He said, “That in which my Lord has established me is better [than what you offer]. But assist me with strength; I will make between you and them a dam.
96. Bring me sheets of iron” – until, when he had leveled [them] between the two mountain walls, he said, “Blow [with bellows],” until when he had made it [like] fire, he said, “Bring me molten copper to pour over it.”
97. So Gog and Magog were unable to pass over it, nor were they able [to effect] in it any penetration.
98. He said, “This is a mercy from my Lord; but when the promise of my Lord comes, He will make it level, and the promise of my Lord is ever true.”
99. And We will leave them that day surging over each other, and the Horn will be blown, and We will assemble them in [one] assembly.
100. And We will present Hell that Day to the Disbelievers, on display –
101. Those whose eyes were veiled from My remembrance, and they were unable to hear.

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Explanation & Commentary (Based on Tafheem-ul-Qan)

Verses 83-84: Introduction

· The Quraysh, prompted by the Jews of Medina to test the Prophet (pbuh), asked about Dhul-Qarnayn. The Quran confirms his existence and states Allah gave him power on earth and the means (asbab) to achieve his goals. This establishes him as a divinely-supported ruler.

Verses 85-88: The Western Expedition (The Setting of the Sun)

· “He reached the setting of the sun…” This is a geographical expression meaning he traveled to the far west, where it seemed to the observer the sun set in a dark, murky body of water (like an ocean).
· He found a people there. Allah gave him discretion: to punish or be kind. Dhul-Qarnayn’s Judgment: He establishes a principle of justice tied to faith and action.

1. For the wrongdoers: Punishment in this world, followed by God’s greater punishment in the Hereafter.
2. For the believers who do good: The best reward and gentle treatment.
   · This shows he is a just ruler who uses power to establish divine law, not personal whim.

Verses 89-91: The Eastern Expedition (The Rising of the Sun)

· He then traveled to the far east, finding a primitive people with no shelter from the sun. The verse “We had encompassed all that he had in knowledge” signifies that Allah was fully aware of his journeys and actions, guiding and protecting him.

Verses 92-98: The Northern Expedition & The Building of the Barrier

· The Location: Between two mountains (likely in the Caucasus region).
· The People: A simple, oppressed people who could barely understand outsiders’ speech. They complain about Yajuj and Majuj (Gog and Magog) who raid and spread corruption.
· Dhul-Qarnayn’s Character (V. 95):
· Rejects Payment: “That in which my Lord has established me is better.” He acts for Allah’s pleasure, not worldly gain.
· Seeks Cooperation: “Assist me with strength.” He mobilizes the people to help themselves, empowering them.
· The Construction of the Barrier (V. 96-97):
· He uses advanced engineering: Iron sheets to build a massive wall between the mountain passes, then uses fire and molten copper to create an impregnable, fused metal barrier.
· The barrier is effective but temporary. Dhul-Qarnayn himself declares it a mercy from Allah for a time.
· The Prophecy (V. 98): “When the promise of my Lord comes, He will make it level.” This points to a future time (near the end of times) when Yajuj and Majuj will be released.

Verses 99-101: The Eschatological Conclusion & Return to Core Theme

· These verses leap to the Day of Judgment, describing the release of Yajuj and Majuj as one of its major signs. They will surge in vast numbers.
· The narrative then connects directly back to the Surah’s central theme: the ultimate fate of the disbelievers.
· “Those whose eyes were veiled from My remembrance, and they were unable to hear.” This describes the spiritual blindness and deafness that afflicted the disbelievers of Mecca (and all like them) – a self-incurred condition from rejecting truth, as explained in earlier verses (18:57). Their end is Hellfire, presented clearly before them.

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Key Themes from Tafheem-ul-Qan in these Verses:

1. The Model of Righteous Power: Dhul-Qarnayn is the antithesis of the arrogant, worldly ruler. He uses power with justice, humility, and for the protection of the weak. He acknowledges his power is a trust from Allah.
2. Faith Combined with Action and Resources: He is a man of deep faith who also masters the worldly means (asbab)—military, administrative, engineering—to fulfill his righteous goals. Islam does not reject worldly resources but directs them toward good ends.
3. The Temporary Nature of Worldly Solutions: The mighty barrier, though a great feat, is only a temporary hold. True and lasting security belongs only to Allah. This reinforces the theme of the world’s impermanence.
4. The Greater Corruption (Yajuj and Majuj): They symbolize forces of chaotic, widespread corruption that will one day be unleashed upon the world as a divine decree and a sign of the Hour.
5. Ultimate Justice: The story concludes by reminding that all worldly affairs lead to the Day of Judgment. The final destination for those who, unlike Dhul-Qarnayn, reject divine remembrance is Hellfire.

This narrative serves a crucial purpose in Surah Al-Kahf: after the story of Khidr (hidden wisdom in seemingly bad events), it shows manifest wisdom in the use of worldly power for good. It provides a complete picture of how a believer should navigate the world: with trust in hidden wisdom when tested, and with proactive justice and construction when given ability.