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3rdchild · Allow buruud leh mahad badan leh
Hor-dhac
Who is Dul Qarnayn? The arabic text of his name is ذُو الْقَرْنَيْنِ (or ذِي الْقَرْنَيْنِ or ذَا الْقَرْنَيْنِ in the genitive and vocative cases respectively) which translates to "possessor of the two horns". Unlike Al-Khadir however there is no clear known reason for him being named this way, some say it is because he reached the ends of the east and the west which the arabs refer to as the two horns of the sun, or that he had two braids of hair that were referred to as horns, or that he had two horns underneath his turban. However we do not know for certain what is the true interpretation of this laqab he is just called like that. Its like if an abdalla had the nickname fiimto and you were told about him in sheeko with no prior knowledge, you can try and assume meaning such as maybe he likes vimto a lot or he hates it, but in the end you can never know unless you ask him
Who isn't Dul Qarnayn? A belief the orientalist naturalist scholars would want you to believe is that he is infact actually Alexander the great, and that the travels of Dul Qarnayn actually refer to his conquests of the near east, and they rely on coincidences such as that and also how Alexander was occasionally depicted on coinery with horns on his head. See:
It is very easy to fall down into the pseudointellectual orientalist pipeline and end up a terribly misinformed person at best and a "progressive" muslim at worst, as i would know browsing r/academicquran subreddit they really research everything and just look like an authoritative space when it comes to Islaam. They almost make you forget that they dont maintain immutability of the Quraan and they just make up their own narratives for why hadiith are worded the way they are. Modern orientalist research follows the principle of naturalism meaning they always assume a human reasoning for anything, so for example they say Rasuulullaah Scw reciting the biblical stories flawlessly is not because of Allaah relating the stories to him via angel Jibriil, but rather he paraphrased from syriac christian sources, and that also explains the textual inconsistencies/"innacuracies"/"flaws". You see even in modern Islaamic academic discourse this pervasive orientalist mindset of christian superiority and how they put the baseline for these stories with the bible, which they even admit has more textual inconcistencies than what they can muster with the Quraan.
On iskandar weyn the main reason this theory cannot be entertained is that he was known to be a prominent mushrik due to his hailing from ancient greece, whereas Dul Qarnayn was a muslim. Also ibn kathiir mentions in albidaaya walnihaaya that Dul Qarnayn lived much before Alexander and for a longer time. See:
"Waxaana ugu siinay wax kasta Sabab, saa Sabab wuu raacay"
Before i go into all the aayaat of the travels of Dul Qarnayn i want to draw attention to the use of the word sabab سبب and its sort of multiple meanings. The first and most well known meaning is reason i.e. the reason of something is the sabab, a sabab causes or instigates something. The arabic takes this view very linearly, so the second meaning is a path or a means to an end. This is a meaning you see more in literary applications because it is more archaic like when fircoon wanted to reach the asbaab of the heavens i.e. ways to get in or it would be understood more liberally as reasons to enter, in which case fircoon clearly has none. This leads to the final and most archaic use of sabab which is to mean rope or cable. The cable opens a path to an end, so it can be understood as a means to an end, and this evolves into the means or reason for proceeding a certain way.
Now if we look at the aayaat we can see how Allaah uses each sabab word
And they ask you about Dul Qarnayn – say: I will recite upon you a mention about him. ● Indeed, We caused influence for him in the land and We gave him a sabab from every thing ● so he followed a sabab
The first use of sabab refers to the means to the end of anything he would need, and this goes along with establishing his influence in the land, and like so the aayo introduces him as a powerful king. The very next aayo shows him following one of these sabab very literally like a cable path as it proceeds to describe his travels
Who is Dul Qarnayn? The arabic text of his name is ذُو الْقَرْنَيْنِ (or ذِي الْقَرْنَيْنِ or ذَا الْقَرْنَيْنِ in the genitive and vocative cases respectively) which translates to "possessor of the two horns". Unlike Al-Khadir however there is no clear known reason for him being named this way, some say it is because he reached the ends of the east and the west which the arabs refer to as the two horns of the sun, or that he had two braids of hair that were referred to as horns, or that he had two horns underneath his turban. However we do not know for certain what is the true interpretation of this laqab he is just called like that. Its like if an abdalla had the nickname fiimto and you were told about him in sheeko with no prior knowledge, you can try and assume meaning such as maybe he likes vimto a lot or he hates it, but in the end you can never know unless you ask him
Who isn't Dul Qarnayn? A belief the orientalist naturalist scholars would want you to believe is that he is infact actually Alexander the great, and that the travels of Dul Qarnayn actually refer to his conquests of the near east, and they rely on coincidences such as that and also how Alexander was occasionally depicted on coinery with horns on his head. See:
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"Waxaana ugu siinay wax kasta Sabab, saa Sabab wuu raacay"
Before i go into all the aayaat of the travels of Dul Qarnayn i want to draw attention to the use of the word sabab سبب and its sort of multiple meanings. The first and most well known meaning is reason i.e. the reason of something is the sabab, a sabab causes or instigates something. The arabic takes this view very linearly, so the second meaning is a path or a means to an end. This is a meaning you see more in literary applications because it is more archaic like when fircoon wanted to reach the asbaab of the heavens i.e. ways to get in or it would be understood more liberally as reasons to enter, in which case fircoon clearly has none. This leads to the final and most archaic use of sabab which is to mean rope or cable. The cable opens a path to an end, so it can be understood as a means to an end, and this evolves into the means or reason for proceeding a certain way.
Now if we look at the aayaat we can see how Allaah uses each sabab word
وَيَسْـَٔلُونَكَ عَن ذِى ٱلْقَرْنَيْنِ ۖ قُلْ سَأَتْلُوا۟ عَلَيْكُم مِّنْهُ ذِكْرًا ● إِنَّا مَكَّنَّا لَهُۥ فِى ٱلْأَرْضِ وَءَاتَيْنَـٰهُ مِن كُلِّ شَىْءٍۢ سَبَبًۭا ● فَأَتْبَعَ سَبَبًا
And they ask you about Dul Qarnayn – say: I will recite upon you a mention about him. ● Indeed, We caused influence for him in the land and We gave him a sabab from every thing ● so he followed a sabab
The first use of sabab refers to the means to the end of anything he would need, and this goes along with establishing his influence in the land, and like so the aayo introduces him as a powerful king. The very next aayo shows him following one of these sabab very literally like a cable path as it proceeds to describe his travels
The word كَذَٰلِكَ means "like that", and in this case it is used standalone to mean that Dul Qarnayn dealt with these people in the same way he dealt with the prior people, but it doesnt translate well into english without unwieldy explanations like this, and the other translations use "so it was" or "thus" but it just doesnt work the way likewise does, even if it is technically a completely different word but i use it anyway
because he lived the time of Ibraahiim Cs haye haye i stop
