Zülkarneyn

Fourth Issue It is the Sedd-i Zülkarneyn. You know that knowing the body of a thing is different from knowing its attributes and essence. Also, a judge may have many rulings. Some of these rulings are necessary, and some are speculative and subject to disagreement. Also, it is known that a person who is inquisitive and follows a tradition, when he sees a question in a book, even if it is somewhat corrupted, and asks someone about it, even if the person is absent, the answer he receives is correct in two ways: Either he receives a direct answer, or the answer corresponds to the knowledge of the inquirer, either directly or through inference. Both are correct. Therefore, an answer satisfies the actual truth, because it is correct, and it convinces the inquirer, because even if it is not directly intended, it applies to his knowledge. Also, it does not disrespect the context. Because the answer includes the vital point, from which the purposes of discourse derive life. Indeed, the answer of the Qur’an is also like this. After this, we will distinguish between necessary and non-necessary matters. Thus, the necessary rulings implied in the Qur’anic answer, which cannot be denied, are as follows: Zülkarneyn is a person who is supported by Allah. Between two mountains, a barrier was built according to his guidance and order: to prevent the mischief of the tyrants and the desert tribes... And Ya’juj and Ma’juj are two corrupt tribes. When the divine command comes, the barrier will be destroyed, until the end. In this way, the rulings that indicate the barrier are part of the Qur’an’s necessary truths. Even the denial of a single letter is not acceptable. However, the details and the nature of the subjects and objects of these rulings are not definitely indicated by the Qur’an. Perhaps, according to the principle that "general and specific do not indicate anything from the three types of indication," and as explained in logic, the rule that "a ruling is sufficient if the subject and object are conceived in terms of their essence," it is established that the Qur’an does not definitely indicate them. But they can be accepted. Therefore, these details are speculative rulings. They are subject to other evidence. They are matters of independent judgment. There is room for interpretation in them. The disagreement among the scholars is evidence of their speculative nature. But unfortunately...

Muhakemat ·Muhakemat ·machine translation (qwen3-32b-sre)

Fourth Issue It is the Sedd-i Zülkarneyn. You know that knowing the body of a thing is different from knowing its attributes and essence. Also, a judge may have many rulings. Some of these rulings are necessary, and some are speculative and subject to disagreement. Also, it is known that a person who is inquisitive and follows a tradition, when he sees a question in a book, even if it is somewhat corrupted, and asks someone about it, and if the person who knows the truth answers, that answer is correct in two ways: Either he gives a direct answer, or he gives an appropriate answer according to the knowledge of the inquirer, either directly or through implication. Both are correct. Therefore, an answer satisfies the truth and convinces the inquirer. Because even if it is not the desired answer, it applies to the knowledge of the inquirer. Also, it does not harm the context. Because the answer includes the vital point, from which the purposes of discourse derive life. Indeed, the answer of the Qur’an is also like this. After this, we will distinguish between necessary and non-necessary matters. Thus, the necessary rulings implied in the Qur’anic answer, which cannot be denied, are as follows: Zülkarneyn is a person who is supported by Allah. Between two mountains, a barrier was built according to his guidance and order: to prevent the mischief of the tyrants and the desert dwellers... And Ya’juj and Ma’juj are two corrupt tribes. When the divine command comes, the barrier will be destroyed until the end. In this way, the rulings that indicate the barrier of the Qur’an are part of the Qur’an’s necessary matters. Even the denial of a single letter is not acceptable. However, the details and the limits of the attributes and essences of those matters are not definitely indicated by the Qur’an. Perhaps, according to the principle that "general and specific do not indicate anything from the three types of indication," and as stated in logic, "A ruling is sufficient if the subject and predicate are conceived in terms of the 'vech-i mâ' (mode of being)," it is established that the Qur’an does not indicate them. But they can be accepted. Therefore, those details are speculative rulings. They are subject to other evidence. They are matters of ijtihad. There is room for interpretation in them. The disagreement among the scholars is evidence of their speculative nature. But unfortunately...

Muhakemat ·Mektup 64 ·machine translation (qwen3-32b-sre)

The Qur'anic verses are expressed in a style that is generally understandable in the Arabic style and according to the apparent meaning, so they are often stated in the form of metaphor and representation. For instance, the verse تَغْرُبُ فِى عَيْنٍ حَمِئَةٍ (It sets in a muddy eye) means that Dhul-Qarnayn saw the sun setting in the eye of the western sea, which looked like a hot, muddy spring, or in the eye of a volcanic, fiery, smoky mountain. According to the apparent meaning, during a time when the western sea's shores were heated by the intense summer heat and the surrounding swamp, the sun set behind the steam, appearing from afar to Dhul-Qarnayn as a large spring basin within a part of the western sea. Or, he saw the sun disappearing in the newly opened fiery eye of a mountain that spewed stones, soil, and mineral waters, as if it were hiding in the eye of the heavens, the sun. Indeed, the miraculous eloquence of the Qur'an al-Hakim teaches many lessons through this sentence. First, it indicates that Dhul-Qarnayn's journey to the west coincided with the time of intense heat, swampy areas, the sun's setting time, and the eruption of a volcanic mountain, thus alluding to many instructive matters, such as the complete conquest of Africa. It is well known that the apparent movement of the sun is a sign of the hidden movement of the Earth, and it announces it. The real meaning of sunset is not intended here. Also, the word "eye" is a metaphor. A large sea can appear from afar like a small pool. The metaphor of a sea seen behind heat-induced mist and steam and swamps, as a muddy spring, and the Arabic word "ayn," which means both spring, sun, and eye, is very meaningful and appropriate in terms of eloquence. Footnote: That the Qur'anic celestial address, which comes from the Great Throne and commands the celestial beings, is described as hiding in a divine spring like the western sea, where the sun, which serves as a lamp in the Rahmani inn, is concealed, is fitting for its majesty and sublimity, and the sea is described as a hot spring and...

Lem'alar ·On Altinci Lema ·machine translation (qwen3-32b-sre)

Human history goes back regularly to three thousand years. This incomplete and short historical view cannot accurately determine events before the time of Abraham. It is either full of myths, or it denies them, or it is very brief. This Yemeni Zulqarnain, has been known in the interpretations since ancient times by the name of Alexander, because one of the names of that Zulqarnain is Alexander, the Great Alexander and the Old Alexander. Or, the events mentioned in the verses of the Qur'an, being the tips of the general events, in this respect, as the famous Sedd-i Chin (Great Wall of China) was built by the guidance of the prophetic nature of the Great Alexander, who was Zulqarnain, to prevent the cruel and violent people from harming the oppressed nations; similarly, in the material aspect, Alexander the Great and other repeated conquerors and powerful kings, and in the spiritual aspect, some of the prophets and some of the great scholars, who are the kings of the world of humanity, have followed that Zulqarnain, have imitated him, and have built dams in the mountains, as a significant solution to free the oppressed from the oppressors. They have done this either by their material strength or by their guidance and planning. Then, they have built walls around the cities and castles in their centers, and even made the last resort, such as forty-two caliber cannons and mobile castles. Indeed, they have built the famous Sedd-i Chin, which is a long wall stretching over many days' distance, using the language of the Qur'an, to stop the invasions of the tribes of Yajuj and Majuj, and in the language of history, the Manchu and Mongol tribes, who have repeatedly devastated the world of humanity, emerging from behind the Himalaya Mountains and devastating from east to west. This wall was built between two mountains near the Himalaya range to stop the invasions of these wild and violent tribes against the oppressed peoples of India and China. In the same way, in the Caucasus Mountains, in the direction of Derbent, to stop the invasions of the bandit and violent Tatar tribes, the ancient Persian kings, who were like Zulqarnain, built walls.

Lem'alar ·On Altinci Lema ·machine translation (qwen3-32b-sre)

Conclusion: The Western Ocean is called "a muddy spring," which means that from the perspective of Zulqarnain, that great ocean was seen as a spring. However, the view of the Qur'an is that it is close to everything, and thus cannot be viewed in the same way as Zulqarnain's limited perception. Perhaps because the Qur'an came from looking at the heavens, it sometimes sees the spherical earth as a field, sometimes as a palace, sometimes as a cradle, and sometimes as a page. Therefore, referring to the vast, foggy, and vaporous Western Ocean as a spring demonstrates its sublime majesty. YOUR SECOND QUESTION: Where is the Dam of Zulqarnain? Who are the people of Yajuj and Majuj? Answer: I once wrote a treatise on this matter. At that time, the deniers were compelled by it. For now, not only is that treatise not with me, but my memory has taken a break and is not helping. Also, in the Third Branch of the Twenty-Fourth Statement, a little has been mentioned about this matter. Therefore, we will briefly mention only two or three points of this issue. Namely: According to the narration of those who investigate, since the title of Zulqarnain and the names of the kings of Yemen, such as Zulyezin, which begin with the letter "Zu," exist, this Zulqarnain is not Alexander the Great. Perhaps he was one of the kings of Yemen who lived in the time of Prophet Abraham and learned from the Prophet Idris. Alexander the Great, on the other hand, came approximately three centuries before the Hijra and learned from Aristotle.

Lem'alar ·On Altinci Lema ·machine translation (qwen3-32b-sre)

No, perhaps they allegorized, or perhaps they gave a different meaning instead of the literal meaning. No, perhaps they allegorized the possible and the partly possible as a meaning and a concept. However, the Third Axiom's secret is accepted by literalists and even the scholars have listened to this allegory without criticism, considering it unimportant like a story. If one accepts this allegory, as in the corrupted Torah and Gospel, it contradicts the belief of the Ahl as-Sunnah wa al-Jama'ah regarding the innocence of the prophets. The stories of Lut and Dawud, peace be upon them, are two witnesses to this. Indeed, in matters of interpretation and allegory, there is room for personal judgment and allegorical interpretation. I say with the intention of following the truth: A belief that is binding is absolutely necessary for the purposes of Allah and our Prophet; for it is a religious necessity. But what the intended meaning is, there is a difference of opinion. For example: Zulqarnayn, I do not say is Alexander; for he does not leave a name. Some interpreters say he is a king (with a broken lam), some say an angel (with a fatha on the lam), some say a prophet, some say a saint, and so on. In any case, Zulqarnayn is a person supported by Allah and a guide to the construction of a wall. As for the wall, some interpreters say it is the Wall of China, some say it is "a place where rebellion has occurred," some say it is "a hidden wall; it is the revolution and the veil of the world's conditions," and others have said similar things. In any case, it is a great and strong wall to prevent the evils of the corrupters. As for Yajuj and Majuj, some interpreters say they are "two tribes from the children of Yafeth," some say "Mongol and Manchu," some say "northern Eastern peoples," some say "a great society from the children of Adam, a people who will destroy the world and civilization," and some say "a created being of Allah, either on the surface or inside the earth, a human or non-human creature, which will be the cause of the destruction of such a race until the Day of Judgment." Others have said similar things... The point of agreement and the common aspect is this: Yajuj and Majuj are two groups of creatures created by Allah, destined by fate to be the cause of corruption and vice, and to be the cause of civilization and progress.

Muhakemat ·Mektup 65 ·machine translation (qwen3-32b-sre)

Fourth Issue It is the Sedd-i Zülkarneyn. You know that knowing the body of a thing is different from knowing its attributes and essence. Also, a judge may have many rulings. Some of these rulings are necessary, and some are speculative and subject to disagreement. Also, it is known that a person who is inquisitive and follows a tradition, when he sees a question in a book, even if it is somewhat corrupted, and asks someone about it, even if the person is absent, the answer he receives is correct in two ways: Either he receives a direct answer, or the answer corresponds to the knowledge of the inquirer, either directly or through inference. Both are correct. Therefore, an answer satisfies the actual truth, because it is correct, and it convinces the inquirer, because even if it is not directly intended, it applies to his knowledge. Also, it does not disrespect the context. Because the answer includes the vital point, from which the purposes of discourse derive life. Indeed, the answer of the Qur’an is also like this. After this, we will distinguish between necessary and non-necessary matters. Thus, the necessary rulings implied in the Qur’anic answer, which cannot be denied, are as follows: Zülkarneyn is a person who is supported by Allah. Between two mountains, a barrier was built under his guidance and order: to prevent the mischief of the tyrants and the desert tribes... And Ya’juj and Ma’juj are two corrupt tribes. When the divine command comes, the barrier will be destroyed, until the end. In this way, the rulings that indicate the barrier are part of the Qur’an’s necessary truths. Even the denial of a single letter is not acceptable. However, the details and the nature of the subjects and objects of these rulings are not definitely indicated by the Qur’an. Perhaps, according to the principle that "general and specific do not indicate anything from the three types of indication," and as explained in logic, the rule that "a ruling is sufficient if the subject and object are conceived in terms of their essence," it is established that the Qur’an does not definitely indicate them. But they can be accepted. Therefore, these details are speculative rulings. They are subject to other evidence. They are matters of independent judgment. There is room for interpretation in them. The disagreement among the scholars is evidence of their speculative nature. But unfortunately...

Muhakemat ·Birinci Makale Dorduncu Mesele ·machine translation (qwen3-32b-sre)