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The precise meaning of the opening phrases in verses 86 and 90 in the 18<sup>th</sup> chapter of the Qur’an, [[The Holy Qur'an: Al-Kahf (The Cave)|Surah al-Kahf]], or “The Cave”, is a matter of considerable controversy. These verses occur within the [[Category:Dhul-Qarnayn|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.  
The precise meaning of the opening phrases in verses 86 and 90 in the 18<sup>th</sup> chapter of the Qur’an, [[The Holy Qur'an: Al-Kahf (The Cave)|Surah al-Kahf]], or “The Cave”, is a matter of considerable controversy. These verses occur within the [[Category:Dhul-Qarnayn|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, we have found that 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.


We have done our best to present the strongest case for each of the many different interpretations of the controversial phrases, even giving new arguments that support them, before critically examining them and reaching conclusions. We hope that presenting these new arguments and evidences, as well as citing ones that have been used before will bring far greater clarity on the question of the true meaning of these verses.
This article will present the strongest case for each of the many different interpretations of the controversial phrases, even giving new arguments that support them, before critically examining them and reaching conclusions.


==Surah al-Kahf 83-101==
==Surah al-Kahf 83-101==
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==Part Two: What do Qur’an 18:86 and 18:90 say happened next?==
==Part Two: What do Qur’an 18:86 and 18:90 say happened next?==


Following on from [[Dhul-Qarnayn and the Sun Setting in a Muddy Spring - Part One|part one]], in this part we look at the different interpretations of the phrases:
Following on from [[Dhul-Qarnayn and the Sun Setting in a Muddy Spring - Part One|part one]], this part looks at the different interpretations of the phrases:


{{Quote|{{Quran|18|86}}|…wajadaha taghrubu fee AAaynin hamiatin…<BR><BR>…he found it set in a spring of murky water…}}
{{Quote|{{Quran|18|86}}|…wajadaha taghrubu fee AAaynin hamiatin…<BR><BR>…he found it set in a spring of murky water…}}
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===Spring or ocean?===
===Spring or ocean?===


We must also question the claim that a powerful man, intelligent enough that people would offer him tribute for his help (18:94) could be so badly mistaken as to think he had found the sun to be setting in a muddy spring or even that he could regard it as having the misleading appearance of doing so while he knows it is not in reality.
One could also question the claim that a powerful man, intelligent enough that people would offer him tribute for his help (18:94) could be so badly mistaken as to think he had found the sun to be setting in a muddy spring or even that he could regard it as having the misleading appearance of doing so while he knows it is not in reality.


To support this claim, a large body of water would be needed that extended to the horizon, so it is often claimed<ref name="Azmy Juferi">Hesham Azmy & Mohd Elfie Nieshaem Juferi - [http://www.bismikaallahuma.org/archives/2005/Quranic-commentary-on-sura-al-kahf-1886/ Qur’anic Commentary on Sura’ Al-Kahf (18):86] - Bismika Allahuma, October 14, 2005</ref> that AAaynin (which has the genitive case because it is the object of a preposition, but the case is not translated in English) means a sea rather than a spring. We shall see below that Cornelius is correct to state that this word means “spring or well not ocean or sea”.<ref name="Cornelius"></ref>
To support this claim, a large body of water would be needed that extended to the horizon, so it is often claimed<ref name="Azmy Juferi">Hesham Azmy & Mohd Elfie Nieshaem Juferi - [http://www.bismikaallahuma.org/archives/2005/Quranic-commentary-on-sura-al-kahf-1886/ Qur’anic Commentary on Sura’ Al-Kahf (18):86] - Bismika Allahuma, October 14, 2005</ref> that AAaynin (which has the genitive case because it is the object of a preposition, but the case is not translated in English) means a sea rather than a spring. We shall see below that Cornelius is correct to state that this word means “spring or well not ocean or sea”.<ref name="Cornelius"></ref>
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Ubayy ibn Ka’b made me read the following verse as the Apostle of Allah (peace be upon him) made him read: “in a spring of murky water” (fi ‘aynin hami’atin) with short vowel a after h.}}
Ubayy ibn Ka’b made me read the following verse as the Apostle of Allah (peace be upon him) made him read: “in a spring of murky water” (fi ‘aynin hami’atin) with short vowel a after h.}}


Oceans and seas are not muddy. While an ocean might look dark at sunset, even up to the horizon, it would be clear the next day to observers that it is water rather than mud and is light or dark blue or blue-grey. It should now be very clear that “AAaynin hamiatin” does not mean any kind of sea or ocean and we can next examine the plausibility of an illusion.
Oceans and seas are not muddy. While an ocean might look dark at sunset, even up to the horizon, it would be clear the next day to observers that it is water rather than mud and is light or dark blue or blue-grey. It should now be very clear that “AAaynin hamiatin” does not mean any kind of sea or ocean and the next question is to examine the plausibility of an illusion.


===A plausible illusion?===
===A plausible illusion?===
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It has been claimed by [[Zakir Naik]], a prominent Muslim public speaker, that wajadaha means that it appeared to Dhu’l Qarnayn that the sun was setting in a spring.<ref name="vid">lnvestigatelslam - [http://www.youtube.com/watch?v=e-dad389i4c Scientific Error in Quran SUN SETTING IN MURKY WATER!!?] - YouTube</ref> He says that Allah is telling us Dhu’l Qarnayn’s opinion, but Allah does not himself claim that this opinion was correct (he uses the analogy that a teacher would be wrong to say that 2 + 2 = 5, but the teacher can correctly say that ''a student thought that'' 2 + 2 = 5).
It has been claimed by [[Zakir Naik]], a prominent Muslim public speaker, that wajadaha means that it appeared to Dhu’l Qarnayn that the sun was setting in a spring.<ref name="vid">lnvestigatelslam - [http://www.youtube.com/watch?v=e-dad389i4c Scientific Error in Quran SUN SETTING IN MURKY WATER!!?] - YouTube</ref> He says that Allah is telling us Dhu’l Qarnayn’s opinion, but Allah does not himself claim that this opinion was correct (he uses the analogy that a teacher would be wrong to say that 2 + 2 = 5, but the teacher can correctly say that ''a student thought that'' 2 + 2 = 5).


We can trivially dismiss on grammatical grounds Naik’s specific claim that in 18:86 wajada means “it appeared” because it requires that the subject of wajadaha is the sun, when it can only actually be Dhu’l Qarnayn. The ''fatha'' (the “a”) after wajad indicates the masculine gender, so Dhu’l Qarnayn is doing the action of the verb, which is in the active voice (a'''l'''shshams is a feminine noun). The -ha suffix is a feminine referent to the sun as the object of the verb. It must therefore mean Dhu’l Qarnayn [verb] the sun.
One can trivially dismiss on grammatical grounds Naik’s specific claim that in 18:86 wajada means “it appeared” because it requires that the subject of wajadaha is the sun, when it can only actually be Dhu’l Qarnayn. The ''fatha'' (the “a”) after wajad indicates the masculine gender, so Dhu’l Qarnayn is doing the action of the verb, which is in the active voice (a'''l'''shshams is a feminine noun). The -ha suffix is a feminine referent to the sun as the object of the verb. It must therefore mean Dhu’l Qarnayn [verb] the sun.


However, we must still examine the essence of Naik’s claim – that wajadaha can mean “he found it having the misleading appearance” or “he mistakenly had the opinion that it”. Note that it is not enough for his argument to work if usage of wajada indicates an opinion that fits the reality.
However, it is still necessary to examine the essence of Naik’s claim – that wajadaha can mean “he found it having the misleading appearance” or “he mistakenly had the opinion that it”. Note that it is not enough for his argument to work if usage of wajada indicates an opinion that fits the reality.


First let us see what light Lane’s Lexicon can shed on this matter. Then we shall look at the usage of wajada in the Qur’an.
First let us see what light Lane’s Lexicon can shed on this matter. Then we shall look at the usage of wajada in the Qur’an.
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{{Quote|[http://www.studyQuran.org/LaneLexicon/Volume8/00000178.pdf Lane’s Lexicon: Volume 8 page 2924]|The finding, &c., by means of any one of the five senses: as when one says وَجَدْتُ زَيْدًا [I found, &c., Zeyd]: and وَجَدْتُ طَعْمَهُ, and رَائِحَتَهُ, and صَوْتَهُ, and خُشُونَتَهُ, [I found, or perceived, &c., its taste, and its odour, and its sound, and its roughness]. Also, The finding, &c., by means of the faculty of appetite, [or rather of sensation, which is the cause of appetite:] as when one says وَجَدْتُ الشِِّبَعَ [I found, experienced, or became sensible of, satiety].}}
{{Quote|[http://www.studyQuran.org/LaneLexicon/Volume8/00000178.pdf Lane’s Lexicon: Volume 8 page 2924]|The finding, &c., by means of any one of the five senses: as when one says وَجَدْتُ زَيْدًا [I found, &c., Zeyd]: and وَجَدْتُ طَعْمَهُ, and رَائِحَتَهُ, and صَوْتَهُ, and خُشُونَتَهُ, [I found, or perceived, &c., its taste, and its odour, and its sound, and its roughness]. Also, The finding, &c., by means of the faculty of appetite, [or rather of sensation, which is the cause of appetite:] as when one says وَجَدْتُ الشِِّبَعَ [I found, experienced, or became sensible of, satiety].}}


It is telling us that an attribute of a thing perceived by the senses (e.g. the taste of a thing) can be an object of the verb wajada. Thus, when wajada is used in this sense it means to perceive with the senses. The question we wish to resolve is whether or not wajada can mean to visually perceive something which conflicts with the reality.
It is telling us that an attribute of a thing perceived by the senses (e.g. the taste of a thing) can be an object of the verb wajada. Thus, when wajada is used in this sense it means to perceive with the senses. The question to resolve is whether or not wajada can mean to visually perceive something which conflicts with the reality.


There are 2 ways of interpreting what the lexicon here tells us about wajada. We shall see that neither interpretation gives any reason to suppose that wajada can mean to have a perception that conflicts with objective reality (which Naik’s argument requires). Then we shall see that further down, the lexicon describes the usage of wajada that we actually have in 18:86 and 18:90.
There are 2 ways of interpreting what the lexicon here tells us about wajada. We shall see that neither interpretation gives any reason to suppose that wajada can mean to have a perception that conflicts with objective reality (which Naik’s argument requires). Then we shall see that further down, the lexicon describes the usage of wajada that we actually have in 18:86 and 18:90.
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===Wajada in the Qur’an===
===Wajada in the Qur’an===


Now let us also look at how wajada is used in the Qur’an. It is used there 107 times,<ref>A relatively quick way to see all of them is to do phonetic transliteration searches ([http://www.islamicity.com/ps/default.htm IslamiCity/ Search]) for wajad, yajad and tajad (yajidu and tajidu are forms of wajada in the imperfect tense), look at those results which are listed on the root list, and finally check 6:145, 9:92, 12:94, 18:36, 20:10, 20:115, 65:6 and 72:22 separately.<BR><BR>Alternatively, you can use this search: [http://corpus.Quran.com/search.jsp?q=pos%3Av+%28I%29+root%3Awjd The Quranic Arabic Corpus/ Search Results for pos:v (i) root:وجد]. That only returns 106 results for some reason. Their dictionary lists 107 occurances.<BR><BR>We can briefly list the 107 instances of wajada in the Qur’an. The following 10 verses use wajada as an intransitive verb which means having material means or money for a particular purpose: 2:196, 4:92, 5:89, 9:79, 9:91, 18:53, 24:33, 58:4, 58:12, 65:6.<BR><BR>The following 9 verses use wajada as a mono-transitive verb: 2:283, 4:43, 4:89, 5:6, 9:5, 9:57, 12:94, 33:65, 48:22.<BR><BR>The following verses use wajada as a ditransitive or tritransitive verb: 2:96, 2:110, 3:30, 3:37, 4:52, 4:64, 4:65, 4:82, 4:88, 4:91, 4:100, 4:110, 4:121, 4:123, 4:143, 4:145, 4:173, 5:82, 5:82, 5:104, 6:145, 7:17, 7:28, 7:44,7:44, 7:102, 7:102, 7:157, 9:92, 9:92, 9:123, 10:78, 12:65, 12:75, 12:79, 17:68, 17:69, 17:75, 17:77, 17:86, 17:97, 18:17, 18:27, 18:36, 18:49, 18:58, 18:65, 18:69, 18:77, 18:86, 18:86, 18:90, 18:93, 20:10, 20:115, 21:53, 24:28, 24:39, 24:39, 26:74, 27:23, 27:24, 28:15, 28:23, 28:23, 28:27, 33:17, 31:21, 33:62, 35:43, 35:43, 37:102, 38:44, 43:22, 43:23, 43:24, 48:23, 51:36, 58:22, 59:9, 71:25, 72:8, 72:9, 72:22, 73:20, 93:6, 93:7, 93:8.</ref> as listed by [http://www.studyquran.co.uk/PRLonline.htm Project Root List] and [http://corpus.Quran.com/ The Quranic Arabic Corpus].
Now let us also look at how wajada is used in the Qur’an. It is used there 107 times,<ref>A relatively quick way to see all of them is to do phonetic transliteration searches ([http://www.islamicity.com/ps/default.htm IslamiCity/ Search]) for wajad, yajad and tajad (yajidu and tajidu are forms of wajada in the imperfect tense), look at those results which are listed on the root list, and finally check 6:145, 9:92, 12:94, 18:36, 20:10, 20:115, 65:6 and 72:22 separately.<BR><BR>Alternatively, you can use this search: [http://corpus.Quran.com/search.jsp?q=pos%3Av+%28I%29+root%3Awjd The Quranic Arabic Corpus/ Search Results for pos:v (i) root:وجد]. That only returns 106 results for some reason. Their dictionary lists 107 occurances.<BR><BR>Here is a brief list of the 107 instances of wajada in the Qur’an. The following 10 verses use wajada as an intransitive verb which means having material means or money for a particular purpose: 2:196, 4:92, 5:89, 9:79, 9:91, 18:53, 24:33, 58:4, 58:12, 65:6.<BR><BR>The following 9 verses use wajada as a mono-transitive verb: 2:283, 4:43, 4:89, 5:6, 9:5, 9:57, 12:94, 33:65, 48:22.<BR><BR>The following verses use wajada as a ditransitive or tritransitive verb: 2:96, 2:110, 3:30, 3:37, 4:52, 4:64, 4:65, 4:82, 4:88, 4:91, 4:100, 4:110, 4:121, 4:123, 4:143, 4:145, 4:173, 5:82, 5:82, 5:104, 6:145, 7:17, 7:28, 7:44,7:44, 7:102, 7:102, 7:157, 9:92, 9:92, 9:123, 10:78, 12:65, 12:75, 12:79, 17:68, 17:69, 17:75, 17:77, 17:86, 17:97, 18:17, 18:27, 18:36, 18:49, 18:58, 18:65, 18:69, 18:77, 18:86, 18:86, 18:90, 18:93, 20:10, 20:115, 21:53, 24:28, 24:39, 24:39, 26:74, 27:23, 27:24, 28:15, 28:23, 28:23, 28:27, 33:17, 31:21, 33:62, 35:43, 35:43, 37:102, 38:44, 43:22, 43:23, 43:24, 48:23, 51:36, 58:22, 59:9, 71:25, 72:8, 72:9, 72:22, 73:20, 93:6, 93:7, 93:8.</ref> as listed by [http://www.studyquran.co.uk/PRLonline.htm Project Root List] and [http://corpus.Quran.com/ The Quranic Arabic Corpus].


You will see if you read them that this verb never means a mere perception that conflicts with an objective reality nor an opinion of what something appears like.
You will see if you read them that this verb never means a mere perception that conflicts with an objective reality nor an opinion of what something appears like.
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In this verse and verses 18:86 and 18:90 respectively, the noun is the wall / sun (via the referent “it”) and the predicate is “on the point of falling down” / “setting in a muddy spring” / “rising on a people for whom We had provided no covering protection against the sun”.
In this verse and verses 18:86 and 18:90 respectively, the noun is the wall / sun (via the referent “it”) and the predicate is “on the point of falling down” / “setting in a muddy spring” / “rising on a people for whom We had provided no covering protection against the sun”.


A possible objection arises from the Arabic words used in 18:77. The word for word translation of the predicate is “(that) want(ed) to collapse”.<ref>[http://corpus.quran.com/wordbyword.jsp?chapter=18&verse=77 Word-by-Word Grammar - Verse (18:77)] - The Quranic Arabic Corpus</ref> Obviously, a wall cannot “want” anything. This is a figure of speech with the meaning that the wall had a structural weakness that would cause it to collapse. This does not support Naik’s claim about the word wajada because the reality described, albeit using a figure of speech, is actually found by Moses, which is what we see in 18:77 and a few other verses (4:65, 59:9, the 2<sup>nd</sup> instance in 24:39 and 73:20). The idea that the predicates describing the behavior of the sun in 18:86 and 18:90 are figures of speech rather than literal descriptions, regardless of what wajada may mean, is an alternative argument used by Dr. Naik and we examine it separately later below.
A possible objection arises from the Arabic words used in 18:77. The word for word translation of the predicate is “(that) want(ed) to collapse”.<ref>[http://corpus.quran.com/wordbyword.jsp?chapter=18&verse=77 Word-by-Word Grammar - Verse (18:77)] - The Quranic Arabic Corpus</ref> Obviously, a wall cannot “want” anything. This is a figure of speech with the meaning that the wall had a structural weakness that would cause it to collapse. This does not support Naik’s claim about the word wajada because the reality described, albeit using a figure of speech, is actually found by Moses, which is what we see in 18:77 and a few other verses (4:65, 59:9, the 2<sup>nd</sup> instance in 24:39 and 73:20). The idea that the predicates describing the behavior of the sun in 18:86 and 18:90 are figures of speech rather than literal descriptions, regardless of what wajada may mean, is an alternative argument used by Dr. Naik and is examined separately later below.


The fourth important example, verse 24:39, is highly problematic for any claim that wajada can mean a false perception:
The fourth important example, verse 24:39, is highly problematic for any claim that wajada can mean a false perception:
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In fact, 18:90 says what the sun did after it emerged (perhaps because that’s when Dhu’l Qarnayn reached them, and/or because Muhammad’s purpose in that phrase was to describe the people, not the sun). If this was mirrored in 18:86 to describe the sun before it disappeared, that verse would have to say something like “he found it set on a spring of murky water” (using AAala instead of fee), which perhaps, if we again ignore the context, would be a figure of speech to convey a reality that the sun started to appear too low to shine on a muddy spring.
In fact, 18:90 says what the sun did after it emerged (perhaps because that’s when Dhu’l Qarnayn reached them, and/or because Muhammad’s purpose in that phrase was to describe the people, not the sun). If this was mirrored in 18:86 to describe the sun before it disappeared, that verse would have to say something like “he found it set on a spring of murky water” (using AAala instead of fee), which perhaps, if we again ignore the context, would be a figure of speech to convey a reality that the sun started to appear too low to shine on a muddy spring.


Instead the word “fee” is used, and we have not found any evidence that “it set in a spring of murky water” could be a figurative phrase meaning something else. There is 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.


In any case 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, 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, and that early Muslims took it literally.
In any case 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, 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, and that early Muslims took it literally.
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The second phrase is “qul saatloo AAalaykum minhu thikra'''n'''”, and in the word-for-word translation says, “Say, ‘I will recite to you about him a remembrance”. The word minhu literally means “of him” or “from him”.
The second phrase is “qul saatloo AAalaykum minhu thikra'''n'''”, and in the word-for-word translation says, “Say, ‘I will recite to you about him a remembrance”. The word minhu literally means “of him” or “from him”.


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 (we have also quoted the next verse, 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|[[The Holy Qur'an: Yunus (Jonah)#10:16|Qur'an 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?’}}
{{Quote|[[The Holy Qur'an: Yunus (Jonah)#10:16|Qur'an 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?’}}
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The words translated as “concerning it” in this verse are the same as in 18:83, “minhu thikra'''n'''”. Here minhu is literally “of it” or “from it”. The reminder cannot be a recollection coming from the mind of the things which Moses might ask about. It is the servant’s reminder ''about'' the things which Moses asks. That is what the phrase means here and in 18:83. All of the major English translations understand it this way.<ref name="IslamAwakened"></ref>
The words translated as “concerning it” in this verse are the same as in 18:83, “minhu thikra'''n'''”. Here minhu is literally “of it” or “from it”. The reminder cannot be a recollection coming from the mind of the things which Moses might ask about. It is the servant’s reminder ''about'' the things which Moses asks. That is what the phrase means here and in 18:83. All of the major English translations understand it this way.<ref name="IslamAwakened"></ref>


We can also see that at the end of the Dhu’l Qarnayn story, Allah refers to it as his remembrance / reminder.<ref>We should note that unlike all other major English translations, A.Y. Ali and M. Asad translate thikree, which is literally “my reminder / rememberance” as “rememberance of Me” ([http://www.islamawakened.com/Quran/ Master Ayat (Verse) Index]). “Rememberance of me / us” is indeed what thikree / thikrina probably means in 18:28, 20:14 and 20:42. In the other examples of thikree / thikrina (38:8, 20:124, 53:29 and probably 23:110), the context suggests it instead means “my / our reminder / admonition”. The examples of thikree meaning “rememberance of me” are directed to those who already believe rather than to unbelievers who have never been mindful of Allah as in 18:101. Thus it is the majority of translations that are more likely to be correct in 18:101.</ref>
We can also see that at the end of the Dhu’l Qarnayn story, Allah refers to it as his remembrance / reminder.<ref>Note that unlike all other major English translations, A.Y. Ali and M. Asad translate thikree, which is literally “my reminder / rememberance” as “rememberance of Me” ([http://www.islamawakened.com/Quran/ Master Ayat (Verse) Index]). “Rememberance of me / us” is indeed what thikree / thikrina probably means in 18:28, 20:14 and 20:42. In the other examples of thikree / thikrina (38:8, 20:124, 53:29 and probably 23:110), the context suggests it instead means “my / our reminder / admonition”. The examples of thikree meaning “rememberance of me” are directed to those who already believe rather than to unbelievers who have never been mindful of Allah as in 18:101. Thus it is the majority of translations that are more likely to be correct in 18:101.</ref>


{{Quote|{{Quran|18|101}} (Pickthal)|Allatheena kanat aAAyunuhum fee ghita-in AAan thikree wakanoo la yastateeAAoona samAAa'''n'''<BR><BR>Those whose eyes were hoodwinked from My reminder, and who could not bear to hear.}}  
{{Quote|{{Quran|18|101}} (Pickthal)|Allatheena kanat aAAyunuhum fee ghita-in AAan thikree wakanoo la yastateeAAoona samAAa'''n'''<BR><BR>Those whose eyes were hoodwinked from My reminder, and who could not bear to hear.}}  
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For hadith (oral traditions of the words and deeds of Muhammad, collected and written down mainly in the 8<sup>th</sup> and 9<sup>th</sup> centuries CE), the translation of Muhammad Muhsin Khan<ref>M. Muhsin Khan - [{{Compendium-of-muslim-texts-base-url}}/hadith/bukhari/ Translation of Sahih Bukhari] - CRCC, University of Southern Carolina</ref> is used for Sahih Bukhari. That of Abdul Hamid Siddiqui<ref>Abdul Hamid Siddiqui - [{{Compendium-of-muslim-texts-base-url}}/hadith/muslim/ Translation of Sahih Muslim] - CRCC, University of Southern Carolina</ref> is used for Sahih Muslim. Their numbering systems are used (vol., book, no. and book, no., respectively).
For hadith (oral traditions of the words and deeds of Muhammad, collected and written down mainly in the 8<sup>th</sup> and 9<sup>th</sup> centuries CE), the translation of Muhammad Muhsin Khan<ref>M. Muhsin Khan - [{{Compendium-of-muslim-texts-base-url}}/hadith/bukhari/ Translation of Sahih Bukhari] - CRCC, University of Southern Carolina</ref> is used for Sahih Bukhari. That of Abdul Hamid Siddiqui<ref>Abdul Hamid Siddiqui - [{{Compendium-of-muslim-texts-base-url}}/hadith/muslim/ Translation of Sahih Muslim] - CRCC, University of Southern Carolina</ref> is used for Sahih Muslim. Their numbering systems are used (vol., book, no. and book, no., respectively).


All transliterations of the Arabic Qur’an into Latin characters are from the free, widely used Muslimnet transliteration used by many popular websites such as [http://www.muslimaccess.com MuslimAccess], which has a transliteration table,<ref>[http://www.muslimaccess.com/quraan/transliterations/index.htm Transliteration of the Qur'an] - MuslimAccess.Com</ref><ref>[http://www.muslimaccess.com/quraan/transliterations/table.html Transliteration Table] - MuslimAccess.Com</ref> and [http://www.islamicity.com IslamiCity]. We have not found a source for transliterations of the commentaries and hadith, so we have done those ourself from the Arabic using the same transliteration rules. Hadith and tafsir (commentaries) are not used here as authoritative sources on the meaning of the Qur’an, but rather for near contemporary examples of language usage and beliefs.
All transliterations of the Arabic Qur’an into Latin characters are from the free, widely used Muslimnet transliteration used by many popular websites such as [http://www.muslimaccess.com MuslimAccess], which has a transliteration table,<ref>[http://www.muslimaccess.com/quraan/transliterations/index.htm Transliteration of the Qur'an] - MuslimAccess.Com</ref><ref>[http://www.muslimaccess.com/quraan/transliterations/table.html Transliteration Table] - MuslimAccess.Com</ref> and [http://www.islamicity.com IslamiCity]. There do not seem to be any available sources for transliterations of the commentaries and hadith, so here this has been done from the Arabic using the same transliteration rules. Hadith and tafsir (commentaries) are not used here as authoritative sources on the meaning of the Qur’an, but rather for near contemporary examples of language usage and beliefs.


For the original source for both parts of this article, see the [http://quranspotlight.wordpress.com/articles/dhul-qarnayn-sunset-sunrise/ quranspotlight] website.
For the original source for both parts of this article, see the [http://quranspotlight.wordpress.com/articles/dhul-qarnayn-sunset-sunrise/ quranspotlight] website.
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