An Exegetical Analysis of Dzulqarnain's Journeys in Surah Al-Kahf: Military Conquest or Divinely Ordained Mission ?

I. Introduction: The Quranic Narrative of Dzulqarnain in Surah Al-Kahf

A. Context of the Revelation and Significance

The Quranic account of Dzulqarnain, found in Surah Al-Kahf, verses 18:83-101, holds a significant place within Islamic scripture and exegesis. The revelation of these verses is historically situated in response to inquiries posed to Prophet Muhammad by the polytheists of Makkah. These questions, concerning Dzulqarnain, the People of the Cave (Ashab al-Kahf), and the nature of the spirit (Ruh), were reportedly instigated by the People of the Book (specifically, Jewish scholars) as a means to test the veracity of Prophet Muhammad's divine inspiration and prophethood.

This specific context is crucial, as it highlights that the ensuing narrative is not merely a historical chronicle but serves a profound didactic and apologetic purpose, affirming the divine source of the Prophet's knowledge. The very act of providing answers to questions rooted in the traditions of previous revelations served to validate the Quran's connection to the divine continuum.

The story of Dzulqarnain is one of three central narratives in Surah Al-Kahf, each imbued with deep ethical and theological lessons.4 These stories collectively address themes of faith, trial, knowledge, power, and divine providence. Within this framework, Dzulqarnain's account emerges as a powerful exemplar of just leadership, the responsible exercise of immense power, and unwavering reliance on divine guidance.6 The selection of details within the Dzulqarnain narrative appears deliberately geared towards these didactic ends, offering moral guidance for believers and, by implication, a critique of the arrogant and unjust leaders among the Prophet's contemporary opponents in Makkah.8 The focus, therefore, is less on exhaustive historical minutiae and more on the enduring lessons that can be derived from his actions and character.

B. The Figure of Dzulqarnain: Identity and Title

The title "Dzulqarnain," literally meaning "The Possessor of Two Horns" or "He of the Two Epochs/Generations," was evidently familiar to those who posed the question to Prophet Muhammad.2 Islamic tradition and exegesis offer various interpretations for this epithet: some suggest it refers to his reaching the two extremities of the earth, likened to the "horns" of the sun (East and West); others propose it relates to him having two distinct locks of hair, physical marks on his head resembling horns, or his dominion spanning two distinct eras or peoples.1 Tafsir Maarif-ul-Quran notes that the name likely originated from Jewish sources.3

Throughout history, commentators have endeavored to identify Dzulqarnain with prominent historical figures. Alexander the Great of Macedon and Cyrus the Great of Persia are the most frequently proposed candidates.2 Proponents of Cyrus point to his portrayal in Jewish tradition (e.g., the Book of Daniel) as a liberator and a just ruler, and his empire's vast east-west expanse.2 The academic consensus in modern scholarship, however, tends to identify the Quranic Dzulqarnain with the legendary Alexander figure prevalent in late antique Near Eastern narratives, which often depicted him as a monotheistic world conqueror.12

Despite these scholarly efforts at historical identification, the Quran itself abstains from explicitly naming Dzulqarnain beyond this title. Instead, the narrative consistently emphasizes his characteristics, his divinely bestowed power, his moral choices, and the outcomes of his actions.3 This textual focus suggests that Dzulqarnain is presented more as an archetype or a paradigm of a divinely-guided, just ruler, rather than a figure whose specific historical identity is paramount to the message. The lessons embedded in his story—concerning power, justice, faith, and humility—are intended to be universal, transcending the particularities of any single historical individual. The ongoing debate over his precise identity, while of historical and academic interest, should not overshadow the primary moral and theological teachings the Quran seeks to impart through his narrative.

II. Dzulqarnain: Portrayal of Power, Character, and Divine Endowment

A. Divine Empowerment and Means (Sabab)

The Quranic narrative introduces Dzulqarnain with a profound declaration of his divinely granted status and capability:

إِنَّامَكَّنَّالَهُۥفِىٱلْأَرْضِوَءَاتَيْنَـٰهُمِنكُلِّشَىْءٍۢسَبَبًۭا

("Indeed We established him upon the earth, and We gave him to everything a way [sabab]")

(Surah Al-Kahf 18:84).

This verse is fundamental to understanding the scope of his power and the nature of his expeditions. The term tamkin (establishment, empowerment) signifies that his authority was not self-acquired but bestowed by Allah, granting him dominion and control.

The word sabab (pl. asbab), translated as "a way," "means," or "cause," is interpreted expansively by Quranic commentators. It encompasses not only material resources such as might, armies, weaponry, and siege machinery necessary for conquest and governance , but also intangible assets like knowledge, wisdom, strategic understanding of lands and peoples, and the ability to plan and execute complex undertakings. Crucially, sabab also implies divine guidance and support, enabling him to achieve his objectives.8 Some traditions even suggest supernatural assistance, such as the subjugation of clouds to facilitate his travels.

The subsequent verses repeatedly state, فَأَتْبَعَسَبَبًا ("So he followed a way [sabab]") (18:85, 89, 92), indicating that for each of his major expeditions, he was equipped with the specific and appropriate means required for the task at hand.14

This multifaceted understanding of sabab is critical. It suggests that Dzulqarnain's empowerment was holistic, extending beyond mere military prowess. It was a comprehensive divine enablement that included the intellectual, moral, and logistical capacities essential for his far-reaching journeys and the complex challenges he faced. This distinguishes his power from that of a purely secular conqueror, framing it as a divinely provided toolkit for a larger purpose.

B. Character Traits: Justice, Piety, and Humility

Dzulqarnain is consistently portrayed in the Quran and its exegesis as a ruler possessing exemplary character, marked by profound justice, piety, and humility.8 These traits are not incidental but are central to his identity as a divinely favored leader.

His commitment to justice is immediately evident in his first major encounter in the West. When Allah grants him authority over a people, presenting him with the choice to "either punish them or treat them kindly" (18:86) 20, Dzulqarnain responds not with arbitrary power but by establishing a clear and equitable policy: wrongdoers (مَنظَلَمَ) who persist in their iniquity (often interpreted as disbelief, polytheism, or oppression) would face worldly punishment and a more severe chastisement in the Hereafter. Conversely, those who believe (ءَامَنَ) and perform righteous deeds (وَعَمِلَصَـٰلِحًۭا) would receive the "finest reward" (جَزَآءًٱلْحُسْنَىٰ) and be treated with ease and kindness (يُسْرًۭا) (18:87-88).14 This approach demonstrates a ruler who differentiates based on moral and ethical conduct, not personal whim or desire for subjugation.

Dzulqarnain is depicted as a devout monotheist, a "caller to Allah" 16, who actively sought to guide people towards divine truth. His piety is further underscored by his profound humility. Despite his vast power and monumental achievements, he consistently attributes his success to Allah's mercy. This is most clearly articulated after the construction of the great barrier against Gog and Magog, when he declares: هَـٰذَارَحْمَةٌۭمِّنرَّبِّى ("This is a mercy from my Lord") (18:98).14 This acknowledgment of divine agency contrasts sharply with the arrogance often associated with powerful rulers.

Furthermore, his character is marked by an absence of greed and a reliance on divine provision rather than material wealth extracted from subjects. When the people oppressed by Gog and Magog offer him tribute (خَرْجًا) in exchange for building the barrier, he refuses, stating: مَامَكَّنِّىفِيهِرَبِّىخَيْرٌۭ ("That in which my Lord has established me is better [than what you offer]") (18:95).14 This act highlights his disinterest in personal enrichment and his focus on service. Sayyid Qutb's observation that Dzulqarnain faced a "test of power" yet remained grateful and wise encapsulates this dimension of his character.6

The immense power vested in Dzulqarnain is thus consistently shown to be guided, tempered, and constrained by his deep-seated piety, unwavering commitment to justice, and profound humility. This portrayal suggests that, from a Quranic perspective, legitimate and praiseworthy authority is inseparable from moral responsibility and submission to the divine will. His power is not an end in itself but a means to fulfill a higher, righteous purpose.

The following table summarizes the key attributes of Dzulqarnain as derived from the Quranic text and prominent exegetical interpretations:

AttributeQuranic Evidence (Surah Al-Kahf)Key Tafsir Insights (Illustrative)Power/Dominion18:84 ("We established him...")Given might, armies, equipment, dominion over East and West.1 Clouds subjugated to him.16Justice18:86-88 (Policy in the West)Punishes wrongdoers, rewards believers and righteous; establishes fair governance.16 A just king who ruled equitably.3Piety/Faith18:88 (Rewards believers), 18:98 ("Mercy from my Lord")A monotheist, caller to Allah, sincere with Allah.16 His power was a result of his piety and devotion.16Humility18:98 ("This is a mercy from my Lord")Attributes success to Allah, not his own might; acknowledges the impermanence of his works before God's promise.21Knowledge/Wisdom18:84 ("gave him to everything a way"), 18:91, 18:96 (Barrier construction)"Means of everything" interpreted as knowledge.1 Possessed knowledge, power, tools.16 Engineering skill in building the barrier.17Divine Support/Guidance18:84 ("We gave him... a way"), 18:86 ("We said, 'O Dzul-Qarnain...'")Divinely aided and supported with authority.16 Allah gave him the means and power to conquer and achieve objectives.1 Inspiration or guidance from Allah.22Disinterest in Material Gain18:95 (Refusal of tribute)Had no feeling towards wealth and money; refused payment for the barrier, relying on God's provision.17

III. The Three Expeditions: A Detailed Exegetical Analysis

The Quranic narrative of Dzulqarnain is structured around three major expeditions, each presenting unique challenges and revealing different facets of his character and mission.

A. The Western Journey (Verses 18:86-88): At the Setting Place of the Sun

Following the divine empowerment detailed in verse 18:84, Dzulqarnain "followed a way" (18:85) leading him westward. His journey continued حَتَّىٰٓإِذَابَلَغَمَغْرِبَٱلشَّمْسِوَجَدَهَاتَغْرُبُفِىعَيْنٍحَمِئَةٍۢوَوَجَدَعِندَهَاقَوْمًۭا ("Until, when he reached the setting ˹point˺ of the sun, which appeared to him to be setting in a spring of murky water, where he found some people.") (18:86).14 The phrase "setting place of the sun" is generally understood by commentators not as the literal point where the celestial body sets, but as the furthest westernmost land he reached, likely a coastal region where the sun appeared to descend into the ocean or a large body of water.8 The term ayn hami'ah (spring of murky water) has been interpreted as a spring of black mud or hot water, a metaphorical description of the vast, dark expanse of the sea at sunset.16

Upon encountering a community at this western limit, Dzulqarnain is addressed by Allah, either through direct revelation, inspiration, or via a prophet accompanying him: قُلْنَايَـٰذَاٱلْقَرْنَيْنِإِمَّآأَنتُعَذِّبَوَإِمَّآأَنتَتَّخِذَفِيهِمْحُسْنًۭا ("We said, 'O Dzul-Qarnain! Either punish them or treat them kindly.'") (18:86).14 This divine address presents him with a clear choice and a test of his authority and justice.8 Dzulqarnain's response is not one of arbitrary power but the immediate establishment of a moral and legal framework:

قَالَأَمَّامَنظَلَمَفَسَوْفَنُعَذِّبُهُۥثُمَّيُرَدُّإِلَىٰرَبِّهِۦفَيُعَذِّبُهُۥعَذَابًۭانُّكْرًۭاوَأَمَّامَنْءَامَنَوَعَمِلَصَـٰلِحًۭافَلَهُۥجَزَآءًٱلْحُسْنَىٰۖوَسَنَقُولُلَهُۥمِنْأَمْرِنَايُسْرًۭا

("He said, 'As for one who wrongs, we will punish him. Then he will be returned to his Lord, and He will punish him with a terrible punishment. But as for one who believes and does righteousness, he will have a reward of Paradise, and we will speak to him from our command with ease.'") (18:87-88).14

The "wrongdoing" (dhalama) is often interpreted by exegetes as encompassing disbelief (kufr), polytheism (shirk), or persistent oppression and corruption after the truth has been presented.18 The punishment mentioned could range from worldly penalties, including execution for rebellion against the just order, to other forms of chastisement.22 Conversely, belief coupled with righteous action is met with the promise of the "best reward" (often understood as Paradise) and gentle, equitable governance in worldly affairs. This initial encounter and Dzulqarnain's response are pivotal. They showcase a leader whose first priority upon gaining authority over a new populace is not exploitation or mere subjugation, but the establishment of a clear system of justice rooted in divine principles of belief and righteous conduct. This act is characteristic of a mission to institute a divinely guided moral order.

B. The Eastern Journey (Verses 18:90-91): At the Rising Place of the Sun

Dzulqarnain then "followed a [different] course" (18:89), this time journeying eastward حَتَّىٰٓإِذَابَلَغَمَطْلِعَٱلشَّمْسِوَجَدَهَاتَطْلُعُعَلَىٰقَوْمٍۢلَّمْنَجْعَللَّهُممِّندُونِهَاسِتْرًۭا ("Until, when he came to the rising of the sun, he found it rising on a people for whom We had not made against it any shield [sitr].") (18:90).14 Commentators generally describe these people as living in a primitive state, lacking developed shelters, substantial clothing, or advanced societal structures to protect them from the direct exposure to the sun, possibly inhabiting a barren, treeless land.8

The Quranic account of his interaction with this eastern community is notably brief, concluding with the verse: كَذَٰلِكَوَقَدْأَحَطْنَابِمَالَدَيْهِخُبْرًۭا ("Thus. And We had encompassed [all] that he had in knowledge.") (18:91).14 This verse affirms Allah's comprehensive knowledge of Dzulqarnain's circumstances, resources, and actions. While the specifics of his governance or interaction with this eastern people are not detailed as they were for the western encounter, many commentators infer a consistency in his approach. Tafsir Maarif-ul-Quran, for instance, suggests that it is evident Dzulqarnain applied the same principles of justice and call to faith as he did in the West, and the details were omitted for brevity, as they could be understood by analogy.28 Ibn Kathir mentions a broader pattern: "Every time he passed a nation, he subjugated the people and called them to Allah. If they obeyed him, all well and good, otherwise he would humiliate them and take their wealth and possessions".27 This implies that his interactions were guided by his mission to establish divine order, using force if necessary against those who resisted. Imam Ghazali, in a more spiritual interpretation, connects this journey to Dzulqarnain's quest for the "spiritual sun" and the unveiling of unseen matters.16

The conciseness of the Quran regarding Dzulqarnain's specific actions in the East, immediately followed by the affirmation of Allah's complete knowledge ("And We had encompassed [all] that he had in knowledge"), carries significant weight. It suggests that Dzulqarnain's conduct was in full alignment with divine will and wisdom, guided by the comprehensive "means" (sabab) and knowledge bestowed upon him by Allah. Even if the particulars of his decrees are unstated, the divine attestation implies that his actions were appropriate and approved, reinforcing the notion of a divinely overseen and guided mission. The focus shifts from the detailed mechanics of his rule in this instance to the overarching divine awareness and implicit endorsement of his endeavors.

C. The Journey to the Two Mountains (Verses 18:93-98): Building the Barrier

Following his eastern expedition, Dzulqarnain "followed a way" (18:92) which led him حَتَّىٰٓإِذَابَلَغَبَيْنَٱلسَّدَّيْنِوَجَدَمِندُونِهِمَاقَوْمًۭالَّايَكَادُونَيَفْقَهُونَقَوْلًۭا ("Until, when he reached [a pass] between two mountains, he found beside them a people who could hardly understand [his] speech.") (18:93).8 The "two mountains" (as-saddayn) are often identified by commentators as being in a northern region, possibly in the Caucasus range or a similar mountainous barrier.2 The people he encountered were linguistically isolated, making communication difficult, though it was eventually achieved.

These people were suffering greatly from the depredations of Ya'juj and Ma'juj (Gog and Magog), whom they described as مُفْسِدُونَفِىٱلْأَرْضِ ("corrupters in the land") (18:94).14 Gog and Magog are widely understood in Islamic tradition to be fierce, numerous, and destructive tribes or nations who would spread chaos and violence.2 The distressed community appealed to Dzulqarnain: فَهَلْنَجْعَلُلَكَخَرْجًاعَلَىٰٓأَنتَجْعَلَبَيْنَنَاوَبَيْنَهُمْسَدًّۭا ("So may we assign for you an expenditure [tribute] that you might make between us and them a barrier?") (18:94).14

Dzulqarnain's response is a hallmark of his righteous leadership and reliance on divine provision. He declined their offer of payment, stating: قَالَمَامَكَّنِّىفِيهِرَبِّىخَيْرٌۭفَأَعِينُونِىبِقُوَّةٍأَجْعَلْبَيْنَكُمْوَبَيْنَهُمْرَدْمًا ("He said, 'That in which my Lord has established me is better [than what you offer], but assist me with strength [of men]; I will make between you and them a dam [radm].'") (18:95).14 He then mobilized the people and directed a sophisticated engineering project, instructing them: ءَاتُونِىزُبَرَٱلْحَدِيدِۖحَتَّىٰٓإِذَاسَاوَىٰبَيْنَٱلصَّدَفَيْنِقَالَٱنفُخُوا۟ۖحَتَّىٰٓإِذَاجَعَلَهُۥنَارًۭاقَالَءَاتُونِىٓأُفْرِغْعَلَيْهِقِطْرًۭا ("Bring me sheets of iron' - until, when he had leveled [them] between the two mountain walls, he said, 'Blow [with bellows],' until when he had made it [like] fire, he said, 'Bring me, that I may pour over it molten copper.'") (18:96).14 The resulting barrier was formidable: فَمَاٱسْطَـٰعُوٓا۟أَنيَظْهَرُوهُوَمَاٱسْتَطَـٰعُوا۟لَهُۥنَقْبًۭا ("So Gog and Magog were unable to pass over it, nor were they able [to effect] in it any penetration.") (18:97).14

This monumental act of protection is widely seen as a prime example of Dzulqarnain's just rule, his use of divinely bestowed power and knowledge for the service and protection of vulnerable people, and his profound piety.8 Upon its completion, Dzulqarnain once again attributed his success to divine grace: قَالَهَـٰذَارَحْمَةٌۭمِّنرَّبِّىۖفَإِذَاجَآءَوَعْدُرَبِّىجَعَلَهُۥدَكَّآءَۖوَكَانَوَعْدُرَبِّىحَقًّۭا (" said, 'This is a mercy from my Lord; but when the promise of my Lord comes, He will make it level, and ever is the promise of my Lord true.'") (18:98).14 This statement demonstrates his humility and his awareness that even this great structure was temporary, subject to Allah's ultimate will, and linked to future eschatological events—specifically, the eventual release of Gog and Magog before the Day of Judgment.23 The construction of the barrier, therefore, was an act of altruistic engineering, undertaken not for personal gain but as a divinely enabled service. His refusal of payment and his acknowledgment of the barrier's impermanence highlight his understanding that his power and achievements were transient and subservient to God's overarching plan for history and its culmination.

IV. Military Conquest or Mission-Based Endeavor? Interpreting the Purpose

The central question regarding Dzulqarnain's journeys is whether they were primarily military conquests aimed at territorial expansion and the accumulation of power, or divinely ordained, mission-based expeditions focused on establishing justice, spreading monotheism, and aiding oppressed peoples. The Quranic text and its classical and contemporary interpretations offer evidence that can be seen to support elements of both perspectives, suggesting a nuanced reality.

A. Arguments and Evidence for Military Conquest

Several aspects of the narrative and its exegesis point towards Dzulqarnain wielding significant military power and engaging in actions that could be characterized as conquest. The Quran's assertion that Allah "established him in the earth" (18:84) is interpreted by prominent commentators like Ibn Kathir to mean that Dzulqarnain was granted "great power, so that he had all that kings could have of might, armies, war equipment and siege machinery".1 These interpretations emphasize that he possessed dominion over vast territories, with "all countries and their kings submitted to him, and all the nations, Arab and non-Arab, served him".1 Such descriptions inherently imply a level of military and political dominance typically achieved through conquest or the credible threat of force.

Furthermore, specific actions described suggest the use of this power for subjugation when deemed necessary. Ibn Kathir, commenting on Dzulqarnain's eastern journey, notes a pattern: "Every time he passed a nation, he subjugated the people and called them to Allah. If they obeyed him, all well and good, otherwise he would humiliate them and take their wealth and possessions".27 This account indicates that while the call to Allah was primary, failure to comply could result in forceful subjugation and the seizure of resources, actions characteristic of conquest.

The authority granted to Dzulqarnain in the West—"either you punish them or treat them kindly" (18:86)—and his subsequent decision to "punish" those who do wrong (18:87) also imply a position of power from which such judgments and enforcements could be made, a position often secured through military superiority.20 The very existence of armies and war equipment as part of the sabab (means) given to him 1 suggests that military capability was an integral component of his divinely bestowed empowerment. It can be inferred that if Dzulqarnain encountered resistance to his overarching mission of establishing a just order or calling people to God, this power could be, and according to some interpretations, was employed to overcome such resistance.

B. Arguments and Evidence for Mission-Based Expeditions

Conversely, a substantial body of evidence from the Quranic text and scholarly interpretation frames Dzulqarnain's journeys as fundamentally mission-driven, with objectives far exceeding mere territorial expansion or personal aggrandizement. Numerous commentators emphasize that his core purpose was to spread monotheism (Tawhid), establish justice, and combat corruption, rather than simply to enlarge his dominion.7 One tafsir explicitly states that he was "a king who spread religion through jihad fi sabilillah... to spread monotheism, not to expand his conquered territory".18

His actions consistently reflect this mission-oriented approach. The establishment of a clear system of justice in the West, differentiating between wrongdoers and believers who act righteously (18:87-88), points to a concern for moral and social order rather than arbitrary rule. His most celebrated act, the construction of the barrier against Gog and Magog, was undertaken altruistically to protect an oppressed people, significantly refusing their offer of payment (18:95-98).17 This act, in particular, demonstrates a commitment to service and protection over material gain.

Dzulqarnain's character, as depicted, aligns closely with that of a divinely commissioned leader. His consistent piety, profound humility, and the regular attribution of his successes and power to Allah's mercy (18:98) are traits more characteristic of a prophet or a righteous servant on a divine mission than a secular conqueror driven by ambition.16 The divine guidance and support implied by the term sabab and the direct address from Allah ("We said, 'O Dzulqarnain...'") further underscore the notion that his expeditions were not self-initiated ventures but part of a larger divine plan.16 Imam Ghazali describes him as being "Divinely aided and supported with authority" and his journeys as "mission-based, guided by divine purpose".16 His prioritization of justice, divine pleasure, and the welfare of people—especially the vulnerable—over personal enrichment or the mere expansion of his rule, strongly indicates an agenda driven by a moral imperative.

C. Synthesizing Perspectives: The "Just Ruler" Paradigm

The interpretations of Dzulqarnain's journeys as either military conquest or mission-based endeavors are not necessarily mutually exclusive. A more nuanced understanding suggests that Dzulqarnain was a divinely guided and empowered ruler whose overarching mission was to establish justice, uphold monotheistic values, and create a moral order. In a world characterized by disbelief, oppression, and corruption, the fulfillment of such a mission could, at times, necessitate the use of force, the establishment of authority through military means, or the subjugation of those who actively opposed this righteous order. In this view, conquest would not be the end goal but rather an instrumental means to achieve a higher, divinely ordained purpose.

The Quranic narrative appears to present Dzulqarnain as an idealized model of a powerful sovereign who, unlike many historical conquerors, wields his divinely bestowed authority (tamkin) and resources (sabab) primarily for righteous ends. The text focuses less on the detailed mechanics of his campaigns (such as specific battles or administrative structures) and more on his ethical decision-making, his interactions with diverse peoples, and the outcomes of his actions in relation to divine guidance and justice. This selective focus allows the narrative to serve as a timeless lesson on the responsibilities and moral compass required of those in positions of power.

Commentators like Ibn Kathir acknowledge elements of subjugation 27, while others such as Imam Ghazali, Maududi, and Celiktafsir emphasize the mission of guidance, justice, and spreading religion.8 The concept of a "just struggle" or jihad fi sabilillah (striving in the path of Allah), which can include defensive or corrective warfare to remove oppression and establish a moral order, provides a framework where the use of force can be integrated within a mission-based agenda.18 Therefore, Dzulqarnain can be understood as a divinely commissioned ruler whose mission involved employing all necessary means—including the establishment of dominion that might resemble conquest—to achieve just and righteous objectives. The defining factor remains the ultimate purpose behind his actions and the ethical framework within which his power was exercised. His military strength was an instrument; his mission was the guiding principle.

The following table offers a comparative analysis of interpretations regarding Dzulqarnain's journeys:

AspectEvidence for Military Conquest FocusEvidence for Mission-Based FocusSynthesis/NuanceSource & Nature of Power"Established him in the earth" (18:84); given "might, armies, war equipment".1 Dominion over East & West.1"We gave him to everything a way (sabab)" (18:84) implying divine guidance, knowledge, wisdom.1 Divinely aided and supported.16Power was divinely bestowed and comprehensive, including military capacity, but also wisdom and moral guidance, to be used for a divine purpose.Interactions with PeoplesSubjugated nations, humiliated resisters, took wealth [27 (Ibn Kathir on Eastern journey)]. Power to "punish".20Established justice (reward/punishment based on belief/deeds) [18:87-88]. Called to Allah.16 Aided the oppressed [18:94-97]. Spoke with ease/kindness to believers.Interactions were aimed at establishing a just, God-conscious order. This could involve asserting authority (potentially through force) but was governed by principles of justice and differentiation based on moral conduct.Stated/Implied GoalsDominion, suppression of enemies and "people of Shirk".1Spread monotheism, establish justice, aid the weak, combat corruption.16 Not territorial expansion for its own sake.18The ultimate goal was the establishment of a righteous order and calling to God. Dominion or subjugation were likely means to this end, not the primary objectives.Use of ForceImplied by "punish" (18:87), "armies, war equipment" 1, and subjugation accounts.27Force used to punish "wrongdoers" (disbelievers/oppressors). Building a defensive barrier against aggressors (Gog & Magog) [18:96-97].Force was an available tool, likely used judiciously against active wrongdoing, oppression, or resistance to the establishment of a just order, rather than for indiscriminate conquest.Motivation for BarrierN/A (Barrier was for protection, not conquest)Altruistic: to protect a vulnerable people from "corrupters" (Gog & Magog) [18:94-97]. Refused payment, citing divine provision as better.17Clearly mission-driven: an act of service and protection, demonstrating disinterest in material gain and a focus on alleviating suffering and combating corruption.Personal CharacterA powerful king with armies and dominion.1Just, pious, humble, grateful to Allah, not greedy, reliant on God.6 Attributed success to God's mercy.His character traits (justice, piety, humility) consistently guided his use of power, aligning more with a divinely commissioned leader than a purely self-interested conqueror.

V. Conclusion: The Enduring Significance of Dzulqarnain's Journeys

A. Recapitulation of Findings

The Quranic narrative of Dzulqarnain in Surah Al-Kahf, when examined through the lens of classical and contemporary exegesis, presents a figure of immense, divinely bestowed power who embarked on extensive journeys to the West, the East, and a northern region between two mountains. While he possessed the "means" (sabab) for military conquest and undoubtedly established dominion over the lands he traversed, the preponderant evidence within the Quranic text and the dominant trajectory of scholarly interpretation frame his expeditions as being primarily mission-based. This mission was characterized by the establishment of justice, the call to monotheism, the protection of the vulnerable from oppression and corruption (most notably in the construction of the barrier against Gog and Magog), and the responsible exercise of authority under direct divine guidance or inspiration.

Elements of military capability and subjugation are acknowledged, particularly in the interpretations of commentators like Ibn Kathir, who describe Dzulqarnain's might and his subjugation of resisting nations. However, these actions appear to be instrumental, serving as necessary means to achieve the broader objectives of his divine commission—to create an order where righteousness is rewarded, wrongdoing is curtailed, and the worship of the One God is upheld. His consistent refusal of material gain, his profound humility in attributing success to Allah, and his unwavering commitment to justice distinguish him from a conventional conqueror motivated by territorial ambition or personal glory. The conquest, if and when it occurred, seems to have been a tool subservient to these higher, divinely ordained ends, rather than an objective in itself.

B. Broader Theological and Ethical Lessons

The enduring significance of Dzulqarnain's journeys lies in the profound theological and ethical lessons they impart, making him a Quranic archetype of the ideal, God-conscious ruler. His story is not merely a historical account but a timeless paradigm for the righteous exercise of power. It underscores the critical theme that true, legitimate authority is a divine trust (amanah), to be wielded with justice, wisdom, compassion, and an unwavering moral compass. Dzulqarnain exemplifies a leader who successfully navigated the "test of power" 6, remaining grateful and wise despite his immense capabilities.

The narrative powerfully conveys the principle of accountability for those in positions of authority, emphasizing the imperative to use power for the establishment of good and the prevention of evil. Dzulqarnain's interactions with different communities—offering clear moral choices, protecting the weak, and facilitating communal well-being—serve as enduring models for governance and leadership.7

Furthermore, the story is deeply imbued with an awareness of divine sovereignty and the ultimate return to God. Dzulqarnain's acknowledgment that his greatest achievement, the barrier, is but "a mercy from my Lord" and will be leveled when "the promise of my Lord comes" (18:98) contextualizes all worldly power and human endeavors within the grand sweep of God's cosmic plan.23 This eschatological dimension, linking righteous human action within history to God's ultimate judgment and the events of the End Times (such as the eventual breach of the barrier by Gog and Magog), serves as a potent reminder of the transient nature of worldly achievements and the permanence of divine truth.

Ultimately, the story of Dzulqarnain in Surah Al-Kahf transcends the debate over his specific historical identity or the precise mechanics of his journeys. Its lasting impact lies in its presentation of a powerful moral exemplar: a ruler who combined might with mercy, authority with accountability, and worldly success with profound spiritual humility, thereby offering a timeless blueprint for just and God-conscious leadership.