Topic: Daniel (Danial(as))

Important Words:

ذوالقرنین (Dhul-Qarnain). قرن is derived from قرن (qarana). They say قرن شیئا بشیء i.e. he connected a thing with a thing. قرنmeans, horn; edge; border of the rising sun; trumpet of the Last Judgement; nobleman; one’s equal in age; a generation of men; people of one time; people of a time among whom there appears a Prophet of God; century; age (Lane & Aqrab). See also 6:7.

Commentary:

Before proceeding to know and establish the identity of Dhul-Qarnain it is necessary to state the reasons why at all his story has been related in the Quran and why it has found such prominent mention in the present Surah. A pointed reference has already been made in this Surah to the two periods of the great material progress of Christian nations. Its opening verses give a somewhat detailed account of the Dwellers of the Cave. We are told that in the early days of Christianity, Christians were true and righteous followers of their Faith. Even in later years when they came to acquire great political power but lost much of their former spiritual vitality and religious fervour, they did not altogether become divorced from their religion because till that time they had retained some faith in Jesus and because also a new Dispensation which demanded their allegiance had not yet come into force.

After the story of the Dwellers of the Cave an account of the Isra’ (اسراء) or Spiritual Journey of Moses which represents the advent of the Holy Prophet of Islam has been given in some detail in order to show that with the Holy Prophet’s appearance the first period of the material prosperity and progress of the Christian people would come to an end and though it would still be possible for them to make some progress they would reach the zenith of their material glory and greatness for a second time long after his advent. Spiritually, however, they would be a dead people and without the Holy Prophet’s acceptance there would be no redemption for them. This second period of material pomp and grandeur and the spiritual death of the Christian people are represented in Divine Scriptures by the phenomenal rise to power of Gog and Magog which forms one of the central themes of the present Surah. Because politically Gog and Magog and Dhul-Qarnain are inseparably linked with each other, as will appear from the following paragraphs, Dhul-Qarnain’s account also has been given at some length in this Surah.

Now as to Gog and Magog. These names were given to certain tribes who lived in the extreme north-west of Asia and eastern Europe. The fertility of the Asiatic plains led these tribes to make inroads into the south and south-west of Asia. If these incursions had been uniformly successful the whole course of subsequent human history would have completely changed and, like the marauding Aryans before them, these people would also have settled in Asia and would have been converted to the various religions of the east. But, as is explained in the following verses, Dhul-Qarnain set up a formidable barrier which prevented their spreading into Asia and thus compelled them to move further west. Thus they became hedged in between the extreme north-west of Asia and eastern Europe and instead of penetrating into Asia they spread into other parts of Europe. There they came into contact with Christianity which they accepted and made their national Faith. But these people never ceased to cast longing eyes on the fertile lands of Asia and to cherish an intense desire to conquer them. The sense of frustration at their failure to fulfil their heartfelt desire deepened with every generation till it developed into a feeling of political hostility towards the Asiatic peoples which burst forth in its full fury in the last three centuries. Thus Dhul-Qarnain’s efforts to check these people from spreading into Asia, in a way, led to the great spiritual havoc caused among mankind by Dajjal which is the second name of Gog and Magog. As both Gog and Magog and Dhul-Qarnain are intimately connected with each other, Dhul-Qarnain has found a mention in the Quran along with the account of the second rise to power and prosperity of Christian nations who, in our age, represent Gog and Magog.

Who is this Dhul-Qarnain to whom the present and the following several verses refer and when and where did he live? Before an answer to this question is attempted it must be pointed out that the Quran is not a book of history. It does not merely record a historical event to establish its authenticity. The so-called stories mentioned in the Quran are, in fact, so many prophecies about future events. The story of Dhul-Qarnain also belongs to the same category. It is not merely an account of the military exploits of a great and noble conqueror who lived in the past but it contains also a prophetic reference to another great historical personage, a World Reformer, who was to appear in some future time—our own time. About the appearance of this Reformer who has been called "the Promised Messiah and Mahdi" repeated mention has been made in Muslim scriptures (Bukhari, Majah etc.). Thus the story of Dhu’1 Qarnain possesses both ahistorical and a spiritual significance and therefore deserves special study.

Dhul-Qarnain was the founder of the Medo-Persian Empire which represented the two horns of the ram of Daniel’s famous dream. Daniel says: "I saw the ram pushing westward, and northward, and southward; so that no beasts might stand before him, neither was there any that could deliver out of his hand; but he did according to his will, and became great" (Dan. 8:4). Quite in harmony with this part of Daniel’s dream, the Quran mentions three journeys of Dhul-Qarnain (vv. 87, 91, 94). This fact lends powerful support to the inference that Dhul-Qarnain is the descriptive name of a king of Media and Persia. And of all the kings of Media and Persia, the description given in the Quran most fitly applies to Cyrus. He ascended the throne of Persia after the death of his father and subsequently conquered Media which was a greater kingdom than Persia, and thus was fulfilled the second part of Daniel’s dream: "and behold, there stood before the river a ram which had two horns and the two horns were high; but one was higher than the other and the higher came up last" (Dan. 8:3).

The Quran has mentioned four distinctive marks of Dhul-Qarnain: (1) He was a righteous servant of God, and he was blessed with Divine revelation (vv. 87, 92 & 99). (2) He was a great conqueror and a kind and just ruler; and he treated the nations he conquered most benevolently (vv. 85, 89). (3) He marched to the west and made great conquests till he came to a place where he found the sun setting in a pool of murky water and then he turned to the East and conquered and subdued vast territories (vv. 85, 87, 88, 89). (4) Last of all he went to a midway region where lived a savage people and where Gog and Magog made inroads, and he built a wall there to stop these inroads (vv. 94-98). Now of the great monarchs and famous military captains of ancient times Cyrus possesses in the greatest measure the four above-mentioned qualifications. He therefore more than anybody else deserves to be considered as the Dhul-Qarnain of the Quran.

The first distinguishing mark of Dhul-Qarnain mentioned above is that he was a righteous man of God and was blessed with Divine revelation. The Bible agrees with the Quran in this respect. The Bible says:

That saith of Cyrus, He is my shepherd, and shall perform all my pleasure: even saying to Jerusalem, Thou shalt be built; and to the temple, Thy foundation shall be laid. Thus saith the Lord to His anointed, to Cyrus whose righthand I have holden, to subdue nations before him, that thou mayest know that I, the Lord which call thee by thy name, am the God of Israel…Now in the first year of Cyrus King of Persia, that the word of the Lord by the mouth of Jeremiah might be fulfilled, the Lord stirred up the spirit of Cyrus King of Persia, that he made a proclamation throughout all his kingdom, and put it also in writing saying: Thus saith Cyrus King of Persia, the Lord God of heaven hath given me all the kingdoms of the earth and He hath charged me to build Him a house at Jerusalem which is in Judah (Isaiah, 44:28; 45:1-3; Ezra. 1:1-2 & 2 Chron. 36:22-23).

Thus according to the Bible Cyrus was Jehovah’s "friend", His "anointed" and "shepherd" and "performed all His pleasure" (Jew. Enc., vol. 4, p. 404 & Enc. Bib., vol. 1, col. 980).

Dhul-Qarnain’s second characteristic according to the Quran is that he was a great conqueror and ruler of vast territories. About this the Bible says:

Thus saith Cyrus king of Persia, the Lord God of heaven hath given me all the kingdoms of the earth and he hath charged me to build Him a house at Jerusalem…Whose hand I have holden, to subdue nations before him; and I will loose the loins of kings, to open before him the two-leaved gates…I will go before thee, and make the crooked places straight; I will break in pieces the gates of brass and cut in sunder the bars of iron; and I will give thee the treasures of darkness, and hidden riches of secret places (Ezra 1:2; Isaiah 45:1-3).

In this respect history also supports the Quran and the Bible. It represents Cyrus as a great conqueror and a very humane ruler who treated the nations he conquered most generously and in return received their most willing allegiance:

I knew that there were some who willingly obeyed Cyrus, that were many days’ journey, and others that were even some months’ journey distant from him, some, too, who had never seen him and some who knew very well that they never should see him; and yet they readily submitted to his government; for he so far excelled all other kings, as well as those that had received their dominion from their fore-fathers, as those that had acquired it by their own efforts…More than this he was most humane. His shield is stained by no horrible deeds of blood, of frightful revenge and cruelty…He spared and made gifts to conquered enemies…because no wide stream of blood separated him from the vanquished, he found the only possible basis for his giant structure in the raising of the conquerors and the conquered to equal privileges…Who is there that approaches him? He is not only beloved by his own people as a father incomparable in every way…He was not the product and child of his age but its creator and father. (Historians’ History of the World, under Cyrus).

Dhul-Qarnain’s third outstanding mark mentioned in the Quran is that he conquered and established a vast empire in the East as well as in the West. Now it is a well-known fact of history that Cyrus ruled over vast territories which extended to the waters of the Black Sea in the west and to the confines of Afghanistan, Samarkand and Bukhara in the East. About his conquests in the West it may briefly be stated that he had hardly become the ruler of Media and Persia when Croesus, the King of Lydia (Asia Minor), from his capital, Sardis, instigated the rulers of Babylon, Egypt and Sparta, and rose against him but within a few days suffered a crushing defeat and opened the way for Cyrus’ conquests up to the banks of the Black Sea. Cyrus conquered Babylon, Nineveh and Greek colonies which had extended to the north of Asia Minor to the Sea of Marmora. Thus he reached that pool of murky water which was situated to the West of that country. About Cyrus’ conquests in the East the Historians’ History of the World (vol. 2, under Cyrus) says:

How far to the East Cyrus extended his dominion we do not know, but it is probable that all the countries to the East which are mentioned in the older inscriptions of Darius as in subjection or rebellion were already subject in the time of Cyrus. In this case Chorasmia (Kharezm, the modern Khiva) and Sogdiana (Samarkand and Bukhara) belonged to him. He doubtless ruled also over a large portion of modern Afghanistan.

The following extract also from the Historians’ History of the World (under Cyrus) throws further light on the vast range of the conquests of Cyrus in both the West and the East.

But Cyrus finding, in like manner, the nations of Asia independent and setting out with a little army of Persians, obtained the dominion over the Medes by their own choice, and over the Hyrcanians in a similar manner; he subdued the Syrians, Assyrians, Arabians, Cappadocians, both the Phrygians, the Lydians, Carians, Phoenicians and Babylonians; he had under his rule the Bactrians, Indians and Cilicians as well the Sacians, Paphlagonians and Magadidians and many other nations of whom we cannot enumerate even the names. He had dominion over the Greeks that were settled in Asia and going down to the sea over the Cyprians and Egyptians. These nations he ruled though they spoke neither the same language with himself nor with one another; yet he was able to extend the fear of himself over so great a part of the world, that he astonished all and no one attempted anything against him… without a struggle the greatest empires, the two conquerors of Nineveh, surrendered to him both themselves and their own kings in chains, as had been done to none other; even Tyre, that proud and mighty city, unconquered and unconquerable, with whose lion-courage his predecessor and his successor, Nebuchadnezzar and Alexander alike, wrestled so fiercely and so long, did homage to him of her own free will. Above all, the little people of the Jews hailed him at the waters of Babylon as they had done no mortal before or since, as the victor and rescuer, the liberator and saviour.

The fourth notable feature of Dhul-Qarnain referred to in the Quran is that after his conquests he turned his attention to a midway region. Here lived a half savage people who were the target of constant attacks by Gog and Magog and he built a wall to stop these inroads. Now in order fully to understand and appreciate this Quranic passage it is necessary to know who Gog and Magog were. About these people the Bible says:

Son of man, set thy face toward Gog, of the land of Magog, the prince of Rosh, Meshech and Tubal, and prophecy against him, and say, Thus saith the Lord God: Behold, I am against thee, O Gog, prince of Rosh, Meshech, and Tubal: and I will turn thee about and put hooks into thy jaws…Persia, Cush and Put with them (Ezekiel 38:2-6).

This shows that according to the Bible, which is our first and main source of information about Gog and Magog, Russia, Moscow and Tobolsk which are all situated in northern regions were the homeland of these people.

History supports this Biblical account about Gog and Magog. Magog is mentioned in Genesis 10:2 as the second son of Japheth, between Gomer and Madai. Gomer representing the Cimmerian who lived to the east of Asia Minor and Madai the Medes, Magog must be a people located east of the Cimmerian and west of the Medes. But in the list of nations (Gen. 10) the term connotes rather the complex of Barbarian peoples dwelling at the extreme north and north-east of the geographical survey covered by the chapter…In Ezek. 39:6 Magog occurs as the name of a northern people, the leader of whom is Gog and in Revelation Gog and Magog are considered as a comprehensive term for the powers of evil. Josephus identified them with the Scythians, a name which among classical writers stands for a number of unknown ferocious tribes. According to Jerome Magog was situated beyond the Caucasus, near the Caspian Sea. This also is the same northern region where the Scythians lived. Herodotus indicates that these nomads (Scythians) came through the natural gate between the Caucasus and the Caspian Sea, the pass of Darband (Jew. Enc., under Gog and Magog & Historians’ History of the World, vol. 2, p. 582).

Now as quoted above from the Bible, Gog and Magog had conquered Persia and it is a well-known fact of history that "Persia fell into the hands of the Scythians or Median Emperor who ruled Ecbatana from whom it was delivered by Cyrus the Great" (Historians’ History of the World, vol. 2, p.589).

So it seems quite clear that the Scythians or Gog and Magog occupied territories to the north and north-east of the Black Sea and that they came from these territories through the pass of Darband and invaded and conquered and ruled over the Persians and that Cyrus had defeated them and delivered the Persians from their clutches.

As to the last point about Dhul-Qarnain—that he built a strong wall as a barrier against the inroads of Gog and Magog—we find that exactly at the place which according to Herodotus was the pass through which the Scythians made raids upon Persia stood a wall, the famous wall of Derbent. The Encyclopaedia Britannica (under Derbent) refers to this wall as follows:

Derbent or Darband, a town of Persia, Caucasia, in the province of Daghestan, on the western shore of the Caspian…And to the south lies the seaward extremity of the Caucasian wall, 50 miles long otherwise known as Alexander’s wall, blocking the narrow pass of the Iron Gate or the Caspian Gate. This, when entire, had a height of 29 feet and a thickness of about 10 feet, and with its iron gates and numerous watch-towers formed a veritable defence of the Persian Frontier.

This extract shows that there existed a wall which served as a barrier against, and protected Persia from, the attacks of the Scythians in the north. It is generally believed that this was built by Alexander the Great but this popular belief is against proven facts of history. Alexander defeated Darius in the summer of 330 B.C., but this defeat did not give him possession of the whole of Persia. Without pausing to take rest he proceeded to subdue the whole country, but had hurriedly to come back to quell a revolt in his rear. After this he marched on to Kabul, where he had to face another revolt in his army and it was only in the winter of 329 B.C., that he could come to India. He finished all this journey in such haste that some historians have doubted whether it could have been accomplished in such a short time. Anyhow, it is admitted that he fought his way to India and did not stop anywhere. From India he returned in 324 B.C. to Persia, where he had again to face a revolt in his army. After subduing it he started for home and died on the way in June, 323 B.C. (Enc. Brit., 14th edition, vol. 1, pp. 569, 570). These facts show that his military expeditions were like a whirlwind and he conquered a large part of the world in a very short time. Amidst these whirlwind expeditions he could not give attention to any vast project such as the building of a large wall of the nature of that under discussion. The popular notion that Alexander had built this wall seems to have arisen from the fact that Muslim commentators of the Quran mistook Dhul-Qarnain for Alexander.

But if Alexander did not build this wall it does not prove that Cyrus built it. We are not in possession of quite incontestable and conclusive historical evidence to show that Cyrus did build this wall. Our conclusion that he was its builder is based only on the following circumstantial evidence:

(a) Darius about whom Cyrus had seen a vision that his wings would overshadow Europe and Asia ascended the Persian throne after the death of the son of Cyrus. In order to break the power of the Scythians Darius passed through Greece and attacked them prom across Europe. It is inconceivable that Darius should have undertaken such a long, arduous and roundabout journey to attack these people from across south-east Europe when they lived very near him in the north. The inevitable conclusion is that the existence of a huge wall which only Cyrus before him could have built had made it impossible for him to cross over to the other side with a large force. Nor was it possible for him to demolish it or take his army safely through its gates. So in order to fulfil his mission the only possible and wise cause open to Darius was to attack the Scythians from the side of Europe.

(b) If there existed no impassable barrier of the nature of that under discussion it is inconceivable that, wise and far-seeing strategist as he was, Darius should have adopted a circuitous route of thousands of miles across Europe to attack the Scythians, his own country exposed to their attacks from across the border.

(c) The fact that before the time of Cyrus the Scythians made constant and uninterrupted raids on Persia but after his conquests these raids completely ceased, leads to the very probable conclusion that he must have set up a barrier which effectively checked these attacks, and that the barrier must be the famous wall at Derbent, mistakenly known as Alexander’s wall.

6:87; 38:49.

38:49.

Commentary:

For Ishmael see 2:128, 130; and for Idris 19:58.

The identity of Dhul-Kifl is wrapped in uncertainty. Muslim commentators of the Quran identify him with several persons, chiefly with Biblical Prophets. But the Prophet known by this name appears to be Ezekiel who is called Dhul-Kifl by the Arabs. There seems to exist a close resemblance between the words ذوالکفل and حزقیل (Ezekiel), both in form and meaning, the former word meaning "possessed of an abundant portion" and the latter "God gives strength." Thus the two words seem to possess an identical significance. Rodwell says that Ezekiel is called Dhul-Kifl by the Arabs.

According to Karsten Niebuhr, a little town called Kefil which is situated midway between Najaf and Huila (Babylon) contains the shrine of Ezekiel which is still visited by Jewish pilgrims. He is further of the view that Kifl is the Arabic form of Ezekiel. The Jews too regard Ezekiel as Dhul-Kifl (Enc. of Islam under "Dhul-Kifl" and Carsten Niebuhr’s "Travels through Arabia…" ii, 265). See also 38:49.

Born probably about 622 B.C. in a priestly family Dhul-Kifl had spent the first twenty-five years of his life in Judah. In 592 B.C. at the age of thirty he received the Call and began to preach against idol worship and the injustice and immorality of his people. In the meantime, Babylon had taken the place of Assyria as the dominant power in Western Asia and Judah had acknowledged its over lordship. But Jehoiakim, the King of Judah under the influence of his evil councillors revolted against the authority of Babylon, thus drawing upon himself the vengeance of Nebuchadnezzar who successfully besieged Jerusalem in 597 and carried into exile many of her leading citizens, including Ezekiel and Jehoiachin, a king of three months’ standing—his father Jehoiakim having meanwhile died. Jehoiachin was succeeded by his uncle, Zedekiah, who for a time remained faithful to Babylon, but foolishly depending upon the support of Egypt he renounced his allegiance to Babylon, an act which Ezekiel bitterly resented and denounced as treachery to Yahweh Himself. The result was that Jerusalem was invested by Nebuchadnezzar, and after a siege of eighteen months was destroyed amid horrors untold. The Temple on which such a passion of love had been lavished was reduced to ashes and the people deported to Babylon (586 B.C.).

Such was the situation which confronted Ezekiel. In 592 B.C. five years before the downfall he had foreseen it and with some detail had predicted it and had warned the Jews of the impending disaster. The first terrific blow by Babylon in 597 B.C. had left the Jews unconvinced of the probability of their imminent political extinction—a probability which to Ezekiel was a certainty as clear as noonday. But as Ezekiel foretold the destruction of the Jews so did he predict their restoration. The picture drawn by him of the salvation in store for his people is as gracious and brilliant as his forecast of their downfall had been stern. His prophecy of the restoration and return to Jerusalem was based upon a vision which he had seen (Ezekiel, ch. 37) and to which a reference is to be found in the Quran also (2:260). Ezekiel’s book is full of prophecies. He foretold the destruction and eventual restoration and rehabilitation of the Jews. He also made a prophecy about the great rise of Christian nations of the west and of communism and a prophecy about the equally great decline and downfall of both (chapters 38:39).

But he did not live long to see the return of the Jews to Jerusalem, because he died in captivity in 570 B.C. at the age of 52. From the Book of Ezekiel it appears that he was a great admirer of Nebuchadnezzar, the King of Babylon. According to him Nebuchadnezzar was justified in taking the severe steps that he took against Egypt, Tyre and the Israelites. The destruction and sack of Jerusalem was the result of the Israelites’ own iniquity and wickedness. He, along with the Prophet Jeremiah, was in favour

of supporting the Babylonian government and for this support both these Prophets were condemned as traitors by the Jewish priests of the time, just as Jesus was condemned as a traitor for supporting the Roman government in the time of Titus, and the Promised Messiah in our own time was condemned as a traitor and a sycophant for preferring British rule in India to that of the Sikhs. Ezekiel and Daniel are called the Prophets of the Exile (Holy Bible edited by C.I. Scofield and Peak’s "Commentary of the Bible").