Ahanu
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ʻAbdu'l-Bahá’s approach takes a big shift from traditional Islamic commentaries that focus on the physical details of Dhu’l-Qarnayn and his journeys. The Study Quran shows how commentators have often debated literal interpretations of Dhu’l-Qarnayn. For example, some say he wore a helmet with two horns, had sides of his head made of copper, or that the horns represented physical journeys to distant places. Other literal interpretations include the barrier constructed against Gog and Magog, which is treated as a physical wall, and so on.
ʻAbdu'l-Bahá departs from that . . .
Alexander is not meant by “Dhu’l-Qarnayn”; rather, it is an allusion to one possessed of power. Consider how Alexander, with all his might and glory, was deprived of the fountain of life, while Khiḍr, though bereft of worldly means, attained unto it and received his portion and share. Dhu’l-Qarnayn was one of the kings of Yemen and an Arab, for Dhu’l-Kalá‘, Dhu’l-Ḥimár, Dhu’l-Qarnayn, and Dhí Yazan are among the titles of the kings of Yemen. Some have erred, supposing that Alexander the Greek is intended, and this is a grievous mistake, for Dhu’l-Qarnayn was among the near servants of God, while Alexander was a Greek personage.
-ʻAbdu'l-Bahá
As to the verses concerning Dhu’l-Qarnayn, these are of the ambiguous sort that have an inner meaning. The objectors made this account a snare of deceit, and posed questions in the hope that an answer contrary to their views might be given, thus causing the believers to waver. Therefore, the story of Dhu’l-Qarnayn was outwardly revealed in accordance with the views of others, that they might find no cause for objection. Yet in every word there lies hidden a mystery. By Dhu’l-Qarnayn is meant the Commander of the Faithful, who journeyed with his spirit throughout all regions in search of the universal Manifestation. At last, he observed that the Sun of Truth was concealed within a Form composed of clay and water . . .
-ʻAbdu'l-Bahá
As to the intended meaning of Dhu’l-Qarnayn [“the possessor of two horns”] in this verse, it is none other than Muḥammad Himself—may the spirits of them that are nigh unto God be a sacrifice for Him—for He held the ranks of both Prophet and Guardian. We may alternatively interpret Dhu’l-Qarnayn as the Lord of East and West, for in His essence, He was the One Who laid low the necks of all created things and wielded sovereignty over all existence on the part of God, the One, the Incomparable, the Almighty, the All-Wise.
In another sense, we may interpret the two horns as signifying steadfastness and virtuous character, inasmuch the people witnessed that none like unto Him [Muḥammad] had ever appeared on the earth, even as the Almighty addressed Him, saying: “And truly Thou art of an exalted character.” God Himself doth suffice us, at this moment, as a Witness.
In yet another sense, we may interpret the two horns as the Qur’án and the Law, which God hath made a reminder and an admonition for those who have turned their faces unto Him, the Mighty, the Gracious. Verily, God assigned to Him [Muḥammad] a dwelling-place upon the earth and a seat of authority in this realm, and made Him a Sign of the Cause of all things, that He might establish the truth and eliminate falsehood, and cause the whole earth to be illumined with the light of the guidance of God, the Omnipotent, the Exalted, the Omniscient. For instance, God revealed unto Him the Qur’án to serve as a reminder for the people of insight, and the sword to be a lesson for the heedless.
-ʻAbdu'l-Bahá
“And they question thee about Dhu’l-Qarnayn. Say, “I shall recite unto you a remembrance of him.” 84 Truly We established him in the land, and gave him the means to all things. 85 So he followed a means, 86 till when he reached the place of the setting sun, he found it setting in a murky spring, and there he found a people. We said, “O Dhu’l-Qarnayn! Thou mayest punish, or thou mayest treat them well.” 87 He said, “As for the one who has done wrong, we shall punish him. Then he shall be brought back to his Lord, whereupon He will punish him with a terrible punishment. 88 But as for the one who believes and works righteousness, he shall have a reward, that which is most beautiful, and we shall speak unto him that which is easy from our command.” 89 Then he followed a means, 90 till he reached the place of the rising sun. He found it rising over a people for whom We had not made any shelter from it. 91 Thus [it was], and We encompassed that which lay before him in awareness. 92 Then he followed a means, 93 till he reached the place between the two mountain barriers. He found beyond them a people who could scarcely comprehend speech. 94 They said, “O Dhu’l-Qarnayn! Truly Gog and Magog are workers of corruption in the land. Shall we assign thee a tribute, that thou mightest set a barrier between them and us?” 95 He said, “That wherewith my Lord has established me is better; so aid me with strength. I shall set a rampart between you and them. 96 Bring me pieces of iron.” Then, when he had leveled the two cliffs, he said, “Blow!” till when he had made it fire, he said, “Bring me molten copper to pour over it.” 97 Thus they were not able to surmount it, nor could they pierce it. 98 He said, “This is a mercy from my Lord. And when the Promise of my Lord comes, He will crumble it to dust. And the Promise of my Lord is true.”
(Qur’án 18.83–98)
ʻAbdu'l-Bahá departs from that . . .
Alexander is not meant by “Dhu’l-Qarnayn”; rather, it is an allusion to one possessed of power. Consider how Alexander, with all his might and glory, was deprived of the fountain of life, while Khiḍr, though bereft of worldly means, attained unto it and received his portion and share. Dhu’l-Qarnayn was one of the kings of Yemen and an Arab, for Dhu’l-Kalá‘, Dhu’l-Ḥimár, Dhu’l-Qarnayn, and Dhí Yazan are among the titles of the kings of Yemen. Some have erred, supposing that Alexander the Greek is intended, and this is a grievous mistake, for Dhu’l-Qarnayn was among the near servants of God, while Alexander was a Greek personage.
-ʻAbdu'l-Bahá
As to the verses concerning Dhu’l-Qarnayn, these are of the ambiguous sort that have an inner meaning. The objectors made this account a snare of deceit, and posed questions in the hope that an answer contrary to their views might be given, thus causing the believers to waver. Therefore, the story of Dhu’l-Qarnayn was outwardly revealed in accordance with the views of others, that they might find no cause for objection. Yet in every word there lies hidden a mystery. By Dhu’l-Qarnayn is meant the Commander of the Faithful, who journeyed with his spirit throughout all regions in search of the universal Manifestation. At last, he observed that the Sun of Truth was concealed within a Form composed of clay and water . . .
-ʻAbdu'l-Bahá
As to the intended meaning of Dhu’l-Qarnayn [“the possessor of two horns”] in this verse, it is none other than Muḥammad Himself—may the spirits of them that are nigh unto God be a sacrifice for Him—for He held the ranks of both Prophet and Guardian. We may alternatively interpret Dhu’l-Qarnayn as the Lord of East and West, for in His essence, He was the One Who laid low the necks of all created things and wielded sovereignty over all existence on the part of God, the One, the Incomparable, the Almighty, the All-Wise.
In another sense, we may interpret the two horns as signifying steadfastness and virtuous character, inasmuch the people witnessed that none like unto Him [Muḥammad] had ever appeared on the earth, even as the Almighty addressed Him, saying: “And truly Thou art of an exalted character.” God Himself doth suffice us, at this moment, as a Witness.
In yet another sense, we may interpret the two horns as the Qur’án and the Law, which God hath made a reminder and an admonition for those who have turned their faces unto Him, the Mighty, the Gracious. Verily, God assigned to Him [Muḥammad] a dwelling-place upon the earth and a seat of authority in this realm, and made Him a Sign of the Cause of all things, that He might establish the truth and eliminate falsehood, and cause the whole earth to be illumined with the light of the guidance of God, the Omnipotent, the Exalted, the Omniscient. For instance, God revealed unto Him the Qur’án to serve as a reminder for the people of insight, and the sword to be a lesson for the heedless.
-ʻAbdu'l-Bahá
“And they question thee about Dhu’l-Qarnayn. Say, “I shall recite unto you a remembrance of him.” 84 Truly We established him in the land, and gave him the means to all things. 85 So he followed a means, 86 till when he reached the place of the setting sun, he found it setting in a murky spring, and there he found a people. We said, “O Dhu’l-Qarnayn! Thou mayest punish, or thou mayest treat them well.” 87 He said, “As for the one who has done wrong, we shall punish him. Then he shall be brought back to his Lord, whereupon He will punish him with a terrible punishment. 88 But as for the one who believes and works righteousness, he shall have a reward, that which is most beautiful, and we shall speak unto him that which is easy from our command.” 89 Then he followed a means, 90 till he reached the place of the rising sun. He found it rising over a people for whom We had not made any shelter from it. 91 Thus [it was], and We encompassed that which lay before him in awareness. 92 Then he followed a means, 93 till he reached the place between the two mountain barriers. He found beyond them a people who could scarcely comprehend speech. 94 They said, “O Dhu’l-Qarnayn! Truly Gog and Magog are workers of corruption in the land. Shall we assign thee a tribute, that thou mightest set a barrier between them and us?” 95 He said, “That wherewith my Lord has established me is better; so aid me with strength. I shall set a rampart between you and them. 96 Bring me pieces of iron.” Then, when he had leveled the two cliffs, he said, “Blow!” till when he had made it fire, he said, “Bring me molten copper to pour over it.” 97 Thus they were not able to surmount it, nor could they pierce it. 98 He said, “This is a mercy from my Lord. And when the Promise of my Lord comes, He will crumble it to dust. And the Promise of my Lord is true.”
(Qur’án 18.83–98)