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Dhul-Qarnayn and the Sun Setting in a Muddy Spring - Part Two: Difference between revisions
Dhul-Qarnayn and the Sun Setting in a Muddy Spring - Part Two (view source)
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==Introduction== | ==Introduction== | ||
The precise meaning of the opening phrases in verses 86 and 90 in the 18<sup>th</sup> chapter of the Qur’an, | The precise meaning of the opening phrases in verses 86 and 90 in the 18<sup>th</sup> chapter of the Qur’an, Surah al-Kahf, or “The Cave”, is a matter of considerable controversy. These verses occur within the Dhu’l Qarnayn episode in Qur’an 18:83-101. This passage says that Allah empowered a person called Dhu’l Qarnayn, “the two-horned one”, and gave him means or ways to all things. It says he used these to go on three journeys to unusual places where people live, and finishes with him making a prophecy about the end-times. Verses 86 and 90 are so controversial due to Muslim sensitivity to claims that they have Allah saying that the sun sets and rises in physical locations, and in particular that the sun sets in a muddy spring. | ||
While many people have written about these verses to promote various interpretations, there are many new, important arguments, and much more evidence that can be used to shed light on this matter. This is particularly true concerning 18:90, which is relatively neglected in such writings. | While many people have written about these verses to promote various interpretations, there are many new, important arguments, and much more evidence that can be used to shed light on this matter. This is particularly true concerning 18:90, which is relatively neglected in such writings. | ||
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===Translation (Yusuf Ali)=== | ===Translation (Yusuf Ali)=== | ||
{{Quote| | {{Quote|{{Quran-range|18|83|101}}|83. They ask thee concerning Zul-qarnain. Say, “I will rehearse to you something of his story.”<BR>84. Verily We established his power on earth, and We gave him the ways and the means to all ends.<BR>85. One (such) way he followed,<BR>86. '''Until, when he reached the setting of the sun, he found it set in a spring of murky water: Near it he found a People: We said: “O Zul-qarnain! (thou hast authority,) either to punish them, or to treat them with kindness.”'''<BR>87. He said: “Whoever doth wrong, him shall we punish; then shall he be sent back to his Lord; and He will punish him with a punishment unheard-of (before).<BR>88. “But whoever believes, and works righteousness,- he shall have a goodly reward, and easy will be his task as We order it by our Command.”<BR>89. Then followed he (another) way,<BR>90. '''Until, when he came to the rising of the sun, he found it rising on a people for whom We had provided no covering protection against the sun.'''<BR>91. (He left them) as they were: We completely understood what was before him.<BR>92. Then followed he (another) way,<BR>93. Until, when he reached (a tract) between two mountains, he found, beneath them, a people who scarcely understood a word.<BR>94. They said: “O Zul-qarnain! the Gog and Magog (People) do great mischief on earth: shall we then render thee tribute in order that thou mightest erect a barrier between us and them?<BR>95. He said: “(The power) in which my Lord has established me is better (than tribute): Help me therefore with strength (and labour): I will erect a strong barrier between you and them:<BR>96. “Bring me blocks of iron.” At length, when he had filled up the space between the two steep mountain-sides, He said, “Blow (with your bellows)” Then, when he had made it (red) as fire, he said: “Bring me, that I may pour over it, molten lead.”<BR>97. Thus were they made powerless to scale it or to dig through it.<BR>98. He said: “This is a mercy from my Lord: But when the promise of my Lord comes to pass, He will make it into dust; and the promise of my Lord is true.”<BR>99. On that day We shall leave them to surge like waves on one another: the trumpet will be blown, and We shall collect them all together.<BR>100. And We shall present Hell that day for Unbelievers to see, all spread out,-<BR>101. (Unbelievers) whose eyes had been under a veil from remembrance of Me, and who had been unable even to hear.}} | ||
===Transliteration (muslimnet)=== | ===Transliteration (muslimnet)=== | ||
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Instead the word “fee” is used, and there does not seem to be any evidence that “it set in a spring of murky water” could be a figurative phrase meaning something else. There is also no evidence in Lane’s lexicon suggesting that such a phrase could be used as a figure of speech.<ref>Lane’s lexicon - [http://www.studyQuran.org/LaneLexicon/Volume6/00000024.pdf Volume 6 page 2240] and [http://www.studyQuran.org/LaneLexicon/Volume6/00000025.pdf page 2241] - StudyQuran.org</ref> Neither can “fee” mean “behind”.<ref>Lane’s lexicon - [http://www.studyQuran.org/LaneLexicon/Volume6/00000250.pdf Volume 6 page 2466] and [http://www.studyQuran.org/LaneLexicon/Volume6/00000251.pdf page 2467] - StudyQuran.org</ref> The word “waraa” is used in Arabic to mean behind. | Instead the word “fee” is used, and there does not seem to be any evidence that “it set in a spring of murky water” could be a figurative phrase meaning something else. There is also no evidence in Lane’s lexicon suggesting that such a phrase could be used as a figure of speech.<ref>Lane’s lexicon - [http://www.studyQuran.org/LaneLexicon/Volume6/00000024.pdf Volume 6 page 2240] and [http://www.studyQuran.org/LaneLexicon/Volume6/00000025.pdf page 2241] - StudyQuran.org</ref> Neither can “fee” mean “behind”.<ref>Lane’s lexicon - [http://www.studyQuran.org/LaneLexicon/Volume6/00000250.pdf Volume 6 page 2466] and [http://www.studyQuran.org/LaneLexicon/Volume6/00000251.pdf page 2467] - StudyQuran.org</ref> The word “waraa” is used in Arabic to mean behind. | ||
Most importantly, it would also be a highly misleading figure of speech to say that the sun set in a muddy spring when something else is meant. Abundant evidence set out in earlier sections of this article demonstrates that early Muslims understood it literally. This is unsurprising, especially considering the contextual issues discussed above, for example that a few words earlier Dhu’l Qarnayn reached maghriba a'''l'''shshamsi, and the usage of wajada, and that the literal reading reflected a popular legend. | |||
If “setting in a muddy spring” in 18:86 communicated a figurative meaning, why is there no evidence of this interpretation, and plentiful evidence that it was understood literally | If “setting in a muddy spring” in 18:86 communicated a figurative meaning, why is there for centuries no evidence of this interpretation, and plentiful evidence that it was understood literally until educated Muslim scholars learned that the literal interpretation was astronomically problematic? | ||
As for 18:90, even if the phrase in this verse could be regarded as a figure of speech in the sense that the sun was not exactly overhead during the period when it is described as “rising on a people”, the context of the surrounding words strongly imply that they must at least have been unusually close to it during that part of the day, as discussed above. We can also obviously rule out one literal interpretation where AAala means that the sun was in physical contact with the people as it was rising. That was set up as a straw man by al-Qurtubi (see above) who pretended that it was the only alternative to a figure of speech interpretation. | As for 18:90, even if the phrase in this verse could be regarded as a figure of speech in the sense that the sun was not exactly overhead during the period when it is described as “rising on a people”, the context of the surrounding words strongly imply that they must at least have been unusually close to it during that part of the day, as discussed above. We can also obviously rule out one literal interpretation where AAala means that the sun was in physical contact with the people as it was rising. That was set up as a straw man by al-Qurtubi (see above) who pretended that it was the only alternative to a figure of speech interpretation. | ||
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The second word here, talawa (saatloo), means “to recite”. It is used 63 times in the Qur’an,<ref>[http://www.studyquran.co.uk/PRLonline.htm Project Root List] - StudyQuran</ref> always (except for 91:2 and 2:102) in relation to the reciting of revelations from Allah, and whenever the subject doing the reciting is Muhammad, it means reciting the Qur’an. It has the sense of following, repeating, or reciting what has been done, written, or said.<ref>Lane’s lexicon - [http://www.studyQuran.org/LaneLexicon/Volume1/00000350.pdf Volume 1 page 313] - StudyQuran.org</ref> An example is in verse 10:16, which refers to the Qur’an (the next verse is also quoted below, which emphasises that things which Muhammad rehearses about Allah must be true). | The second word here, talawa (saatloo), means “to recite”. It is used 63 times in the Qur’an,<ref>[http://www.studyquran.co.uk/PRLonline.htm Project Root List] - StudyQuran</ref> always (except for 91:2 and 2:102) in relation to the reciting of revelations from Allah, and whenever the subject doing the reciting is Muhammad, it means reciting the Qur’an. It has the sense of following, repeating, or reciting what has been done, written, or said.<ref>Lane’s lexicon - [http://www.studyQuran.org/LaneLexicon/Volume1/00000350.pdf Volume 1 page 313] - StudyQuran.org</ref> An example is in verse 10:16, which refers to the Qur’an (the next verse is also quoted below, which emphasises that things which Muhammad rehearses about Allah must be true). | ||
{{Quote| | {{Quote|{{Quran-range|10|16|17}}|Say: ‘If Allah had so willed, I should not have rehearsed it to you, nor would He have made it known to you. A whole life-time before this have I tarried amongst you: will ye not then understand? Who doth more wrong than such as forge a lie against Allah, or deny His Signs?’}} | ||
In the next example, in a historical narrative about Jesus, we have all the words from the phrase in 18:83. Talawa (natloohu) is translated “we rehearse”, “AAalayka” is “to thee”, “mina” is “of”, and “'''al'''ththikri” is “the Message” (literally, “of the rememberance”). | In the next example, in a historical narrative about Jesus, we have all the words from the phrase in 18:83. Talawa (natloohu) is translated “we rehearse”, “AAalayka” is “to thee”, “mina” is “of”, and “'''al'''ththikri” is “the Message” (literally, “of the rememberance”). | ||
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The verse below from the preceding story about Moses has the same ending phrase (but without “ladayhi”, “with him”), so we can use it to verify the meaning of 18:91. Note that ahatna (“we encompassed”) and tuhit (“you encompass”) have the same root. | The verse below from the preceding story about Moses has the same ending phrase (but without “ladayhi”, “with him”), so we can use it to verify the meaning of 18:91. Note that ahatna (“we encompassed”) and tuhit (“you encompass”) have the same root. | ||
{{Quote|{{Quran | {{Quote|{{Quran|18|68}}|Wakayfa tasbiru AAala ma lam tuhit bihi khubra'''n'''<BR><BR>And how canst thou have patience about things about which thy understanding is not complete?}} | ||
The word-for-word translation says, “And how can you have patience for what not you encompass of it any knowledge.”<ref>[http://corpus.quran.com/wordbyword.jsp?chapter=18&verse=68 Word-by-Word Grammar - Verse (18:68)] - The Quranic Arabic Corpus</ref> | The word-for-word translation says, “And how can you have patience for what not you encompass of it any knowledge.”<ref>[http://corpus.quran.com/wordbyword.jsp?chapter=18&verse=68 Word-by-Word Grammar - Verse (18:68)] - The Quranic Arabic Corpus</ref> | ||
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There are also two related things I would like to add here. First, this verse begins with “inna”, which can be translated as “indeed” or “verily”. It indicates emphasis on the subject of the sentence that immediately follows it. In this case that subject is “We” i.e. Allah. The verse is emphasising that it is Allah who gave this famous man his power. It only makes sense as a claim of historical fact. We can also notice other places in the account where Allah is part of the unfolding story (18:86 says, “…We said: ‘O Zul-qarnain! (thou hast authority,) either to punish them, or to treat them with kindness.’”, and 18:90 says, “…a people for whom We had provided no covering protection against the sun.”). | There are also two related things I would like to add here. First, this verse begins with “inna”, which can be translated as “indeed” or “verily”. It indicates emphasis on the subject of the sentence that immediately follows it. In this case that subject is “We” i.e. Allah. The verse is emphasising that it is Allah who gave this famous man his power. It only makes sense as a claim of historical fact. We can also notice other places in the account where Allah is part of the unfolding story (18:86 says, “…We said: ‘O Zul-qarnain! (thou hast authority,) either to punish them, or to treat them with kindness.’”, and 18:90 says, “…a people for whom We had provided no covering protection against the sun.”). | ||
Cornelius also points out that an intended true account fits with the recorded context for this Sura (Questions suggested by Jews to test Muhammad). It was recited in response to the expectation of the questioners that Muhammad would have no knowledge of “the mighty traveller”. | Cornelius also points out that an intended true account fits with the recorded context for this Sura (Questions suggested by Jews to test Muhammad, though academic scholars note that the questioners were more likely Christian as with the other stories in surah al-Kahf). It was recited in response to the expectation of the questioners that Muhammad would have no knowledge of “the mighty traveller”. | ||
He then notes that 6:25 declares that the unbelievers dismiss the historical stories of people in the Qur’an as fictional (which obviously implies that the Qur’an claims to contain no such things): | He then notes that 6:25 declares that the unbelievers dismiss the historical stories of people in the Qur’an as fictional (which obviously implies that the Qur’an claims to contain no such things): | ||
{{Quote|{{Quran | {{Quote|{{Quran|6|25}}|Of them there are some who (pretend to) listen to thee; but We have thrown veils on their hearts, So they understand it not, and deafness in their ears; if they saw every one of the signs, not they will believe in them; in so much that when they come to thee, they (but) dispute with thee; the Unbelievers say: “These are nothing but tales of the ancients”.}} | ||
There are other similar verses including the following: | There are other similar verses including the following: | ||
{{Quote|{{Quran | {{Quote|{{Quran|8|31}}|When Our Signs are rehearsed to them, they say: ‘We have heard this (before): if we wished, we could say (words) like these: these are nothing but tales of the ancients.’ }} | ||
Note that talawa is also used in the above verse (“tutla AAalayhim” translated “rehearsed on them”). We saw above that it is used in 18:83. Similar examples can be found in verses 25:4-5, 34:43, 68:15 and 83:13. In contrast, the verse below refers to another story in Sura al-Kahf and emphasises that it is meant to be historical: | Note that talawa is also used in the above verse (“tutla AAalayhim” translated “rehearsed on them”). We saw above that it is used in 18:83. Similar examples can be found in verses 25:4-5, 34:43, 68:15 and 83:13. In contrast, the verse below refers to another story in Sura al-Kahf and emphasises that it is meant to be historical: | ||
{{Quote|{{Quran | {{Quote|{{Quran|18|13}}|We relate to thee their story in truth: they were youths who believed in their Lord, and We advanced them in guidance}} | ||
The verse below follows a story about Moses: | The verse below follows a story about Moses: | ||
{{Quote|{{Quran | {{Quote|{{Quran|20|99}}|Thus do We relate to thee some stories of what happened before: for We have sent thee a Message [thikran] from Our own Presence.}} | ||
Finally, we saw above that 18:91 has Allah saying that the reminder which he is asking Muhammad to recite is how history actually happened. It seems likely that the purpose of this verse was to emphasise that the story so far had already shown that Allah could answer the testing question | Finally, we saw above that 18:91 has Allah saying that the reminder which he is asking Muhammad to recite is how history actually happened. It seems likely that the purpose of this verse was to emphasise that the story so far had already shown that Allah could answer the testing question alluded to in verse 83. It means that like that part of the story, Allah knows everything else there is to know about Dhu’l Qarnayn. | ||
The evidence presented above conclusively demonstrates that the story of Dhu’l Qarnayn was intended to be understood as a historical narrative rather than a fable or any other kind of fictional story. | The evidence presented above conclusively demonstrates that the story of Dhu’l Qarnayn was intended to be understood as a historical narrative rather than a fable or any other kind of fictional story. | ||
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*[[Dhul-Qarnayn and the Sun Setting in a Muddy Spring - Part One|Dhul-Qarnayn and the Sun Setting in a Muddy Spring (Part One)]] | *[[Dhul-Qarnayn and the Sun Setting in a Muddy Spring - Part One|Dhul-Qarnayn and the Sun Setting in a Muddy Spring (Part One)]] | ||
*[[Dhul-Qarnayn and the Alexander Romance]] | |||
*[[Islamic Views on the Shape of the Earth]] | *[[Islamic Views on the Shape of the Earth]] | ||
==External Links== | ==External Links== | ||
*[https://web.archive.org/web/20130828002043/http://www.shiachat.com/forum/index.php?/topic/235012104-apostates-why-did-you-leave-islam/page-3#entry2566325 Forum discussion showing Shi'ite hadith also confirm a literal meaning to the sun "setting in a muddy spring"] | |||
*[ | *[https://www.youtube.com/watch?v=UVwizsojd1Y&t=28s Does the Quran really say the Sun sets in a muddy spring?] - The Masked Arab - ''YouTube video'' | ||
*[https://www.youtube.com/watch?v=0zyZxYW9v_U The Physical Setting of the Sun], [https://www.youtube.com/watch?v=muH2FLH84RE The Sun sets in a Murky Water] - islamwhattheydonttellyou164 - ''YouTube video'' | |||
==Notes on translations, transliterations, and sources== | ==Notes on translations, transliterations, and sources== | ||