Various Interpretations of Dhu'l-Qarnayn

1. ‘Abdu'l-Bahá's Historical Interpretation of Dhu'l-Qarnayn

What follows is my provisional translation (in other words, not official or authorized; see here for more) of a passage from a Tablet by ‘Abdu'l-Bahá, the original text of which has been published in Makátíb-i-Ḥaḍrat-i-‘Abdu'l-Bahá, vol. 3, p. 366. I recommend reading it in tandem with this passage from a Tablet of ‘Abdu'l-Bahá, in which He gives a figurative interpretation of Dhu'l-Qarnayn, and this passage from another one of His Tablets in which He gives various interpretations of that term as part of a commentary on the Quranic Súrih of the Cave.

Alexander is not meant by "Dhu'l-Qarnayn";^[1] rather, it is an allusion to one possessed of power. Consider how Alexander, with all his might and glory, was deprived of the fountain of life, while Khiḍr,^[2] though bereft of worldly means, attained unto it and received his portion and share. Dhu'l-Qarnayn was one of the kings of Yemen and an Arab,^[3] for Dhu'l-Kalá‘,^[4] Dhu'l-Ḥimár,^[5] Dhu'l-Qarnayn, and Dhí Yazan^[6] are among the titles of the kings of Yemen. Some have erred, supposing that Alexander the Greek is intended, and this is a grievous mistake, for Dhu'l-Qarnayn was among the near servants of God, while Alexander was a Greek personage.

Notes:

[1] See Qur'án 18:83–98.

[2] en.wikipedia.org/wiki/Khidr

[3] There are unpublished Persian notes (among the Ahmad Sohrab Papers at the US National Bahá'í Archives) from a lecture given in America by Mírzá Abu'l-Faḍl circa 1904 which state that Himyarite and Ghassanid kings adopted the title of Dhu'l-Qarnayn for themselves going back to some three or four hundred years before Muḥammad. That explanation aligns with ‘Abdu'l-Bahá's statement in this Tablet that "Dhu'l-Qarnayn was among the near servants of God," since the Himyarites and Ghassanids were monotheistic. However, Abu'l-Faḍl does not seem to identify any of the sovereigns from these kingdoms who held the title of Dhu'l-Qarnayn. Even among Muslims, there seems to be a lack of consensus on who was intended by the reference to Dhu'l-Qarnayn in the Qur'án (see endnote 1 above), though several possibilities have been surmised. One list is available here.

[4] en.wikipedia.org/wiki/Samayfa_ibn_Nakur

[5] en.wikipedia.org/wiki/Al-Aswad_al-Ansi

[6] en.wikipedia.org/wiki/Saif_ibn_Dhi_Yazan

2. ‘Abdu'l-Bahá's Figurative Interpretation of Dhu'l-Qarnayn

As to the verses concerning Dhu'l-Qarnayn,^[1] these are of the ambiguous sort that have an inner meaning. The objectors made this account a snare of deceit, and posed questions in the hope that an answer contrary to their views might be given, thus causing the believers to waver. Therefore, the story of Dhu'l-Qarnayn was outwardly revealed in accordance with the views of others, that they might find no cause for objection. Yet in every word there lies hidden a mystery. By Dhu'l-Qarnayn is meant the Commander of the Faithful,^[2] who journeyed with his spirit throughout all regions in search of the universal Manifestation. At last, he observed that the Sun of Truth was concealed within a Form composed of clay and water ...^[3]

Notes:

[1] See Qur'án 18:83–98.

[2] Imám ‘Alí.

[3] Muḥammad.

3. Various Interpretations of Dhu'l-Qarnayn in ‘Abdu'l-Bahá's Commentary on the Súrih of the Cave

As to the intended meaning of Dhu'l-Qarnayn ["the possessor of two horns"] in this verse,^[1] it is none other than Muḥammad Himself—may the spirits of them that are nigh unto God be a sacrifice for Him—for He held the ranks of both Prophet and Guardian. We may alternatively interpret Dhu'l-Qarnayn as the Lord of East and West, for in His essence,^[2] He was the One Who laid low the necks of all created things and wielded sovereignty over all existence on the part of God, the One, the Incomparable, the Almighty, the All-Wise.

In another sense, we may interpret the two horns as signifying steadfastness and virtuous character, inasmuch the people witnessed that none like unto Him [Muḥammad] had ever appeared on the earth, even as the Almighty addressed Him, saying: "And truly Thou art of an exalted character."^[3] God Himself doth suffice us, at this moment, as a Witness.

In yet another sense, we may interpret the two horns as the Qur'án and the Law, which God hath made a reminder and an admonition for those who have turned their faces unto Him, the Mighty, the Gracious. Verily, God assigned to Him [Muḥammad] a dwelling-place upon the earth and a seat of authority in this realm, and made Him a Sign of the Cause of all things, that He might establish the truth and eliminate falsehood, and cause the whole earth to be illumined with the light of the guidance of God, the Omnipotent, the Exalted, the Omniscient. For instance, God revealed unto Him the Qur'án to serve as a reminder for the people of insight, and the sword to be a lesson for the heedless.

Notes:

[1] Qur'án 18:83.

[2] Literally, "His primary reality" (al-ḥaqíqat al-awwalíyya).

[3] Qur'án 68:4.