( ; "The Owner of Two-Horns") is a leader who appears in the Quran, 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 Quran tells how the End Times 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 Western historians and traditional Muslim scholars agree that Dhu'l-Qarnayn is Alexander the Great, while its Quranic portrayal as a prophet-king has been associated with the Syriac Alexander Legend.: "It is generally agreed both by Muslim commentators and modéra [sic] occidental scholars that Dhu ’l-Ḳarnayn [...] is to be identified with Alexander the Great." : "[...] (usually identified with Alexander the Great) [...]". Cyrus the Great has also gained popularity among modern Muslim commentators.Tabatabai, Muhammad Hussein. "Al-mizan." Beirut: Academic Press Co 1403 (1995): 353. Historically, some traditions has parted from these identifications in favor of others, like Sa'b Dhu Marathid of Himyar or al-Mundhir III ibn al-Nu'man of the Lakhmid kingdom.
Quran 18:83–101
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" | 18:93حَتَّىٰٓ 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.Musnaf Ibn Abi Shaybah: 6/346
Al Ahaad wal Mathani by Ibn Abi Asim: 141
Jami' Bayan al Ilm by Ibn Abd al Barr: 464
Al Mashyakha al Baghadadiyya by Abi Tahrir al Silafi: 27
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.
Gog and Magog
Regarding the Gog and Magog, a minority of Muslim commentators argue that Gog and Magog here refers to some barbaric North Asian tribes from pre-Biblical times which have been free from Dhu al-Qarnayn's wall for a long time. 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
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, although others have in turn rebutted these arguments.
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.
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,:100-101 ibn Taymiyyah,:101 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. While Ibn Hisham's book made use of Wahb's material, Tilman Nagel doubts that Wahb's text included this particular story given Ibn Hisham's sceptical attitude to the claims of Southern Arabians, and notes that al-Tabari relied on Wahb's Alexander story yet included no Himyarite (South Arabian) elements. Following a detailed analysis, Nagel instead defines the milieu in which this version emerged as that of South Arabians in early eighth-century Egypt, and observes that Southern Arabs were one of two factions who vied for power in the Umayyad empire.