Zul-Qarnain and the Setting of the Sun in Surah 18:85-86: An Academic Analysis

Zul-Qarnain and the Setting of the Sun in Surah 18:85-86: An Academic Analysis

By Dr. Maxwell Shimba, Shimba Theological Institute

Introduction

The narrative of Zul-Qarnain and the setting of the sun as described in the Qur’an (Surah 18:85–86) has long been a subject of debate, especially regarding its compatibility with astronomical realities. This paper critically examines the literal meaning of the Qur’anic text, the historical context of its interpretation among early Muslims, and the responses by Muslim scholars to challenges raised by this passage.

1. The Text of Surah 18:85-86

Surah Al-Kahf (18:85-86) states (various translations):

“So he followed a way. Until, when he reached the setting of the sun, he found it set in a spring of dark mud, and he found near it a people...”
(Sahih International, 18:85-86)

A straightforward reading seems to suggest that Zul-Qarnain witnessed the sun setting in a muddy or dark spring. This passage has been the subject of much theological, philosophical, and scientific scrutiny.

2. Astronomy and the Early Islamic World

It is often overlooked that Abbasid-era Islamic rulers and scholars, both Arabs and Persians, made significant advancements in astronomy. They named many stars and corrected astronomical tables inherited from ancient Egyptians (such as Ptolemy’s tables). Nevertheless, modern astronomy is unequivocal: the sun is vastly larger than Earth, and Earth orbits the sun, not the other way around. The sun never physically “sets” in a spring of muddy water.

3. Who Was Zul-Qarnain?

The identity of Zul-Qarnain remains debated. Islamic sources offer four main theories:

1. Alexander the Great: The majority opinion identifies Zul-Qarnain (“the one with two horns”) as Alexander the Great. There is an apocryphal legend that Alexander was a god who possessed two ram’s horns. This idea is not supported by historical facts, and the practical challenges (such as wearing a helmet with two horns) make this legend dubious. Nonetheless, many Muslims historically have believed that Surah 18 refers to Alexander.

2. Cyrus I of Persia: Another theory suggests that Zul-Qarnain was Cyrus I, whose kingdom comprised two principal peoples, the Medes and the Persians. There is, however, little evidence connecting the “two horns” to him.

3. A King of Yemen: Some traditions associate Zul-Qarnain with a Yemeni king who wore a helmet adorned with two ram’s horns.

4. An Unknown Figure: Some scholars suggest Zul-Qarnain was simply an unknown person, but explanations involving unnamed historical figures risk incoherence.

Conclusion: Ultimately, regardless of Zul-Qarnain’s identity, the narrative’s claim that the sun sets in a muddy spring contradicts established scientific knowledge.

4. Interpretations and Muslim Responses

View 1: Literal Interpretation – The Sun Sets in a Muddy Spring

Early Muslims, including the classical historian al-Tabari, understood the verse literally. Al-Tabari (d. 923 CE), for example, in his History (Vol. 1, p. 234) states that Zul-Qarnain “witnessed the setting of the sun in its resting place, in a black, foul-smelling spring.” Similar interpretations appear throughout al-Tabari’s works (see also Vol. 5, pp. 173–174; Vol. 1, p. 371).

Additionally, al-Tabari recounts that, according to ancient lore, the earth rests on a great fish (History, Vol. 1, p. 220), reflecting the mythological worldview that pervaded the ancient Near East.

View 2: The Sun Seemed to Set in the Lake of Ithaca, Macedonia

Some have suggested that the verse refers to Alexander observing the sun setting over a lake in Macedonia (Ithaca). However, this is inconsistent with known Greek and Phoenician geography, since Greeks had colonies far west of Macedonia, including in Spain and Sicily, centuries before Alexander. Greek writers such as Aristotle mention explorers from Sardinia, which is much farther west. Thus, no educated Greek or Macedonian would have believed the sun literally set in Macedonia.

View 3: “Spring of Muddy Water” Refers to the Atlantic Ocean

Another interpretation is that the “spring” refers to the Atlantic Ocean. Yet the Atlantic is neither muddy nor black, but blue-green, and it is an ocean, not a spring. Alexander the Great, Cyrus I, and the Yemeni kings never reached the Atlantic’s edge, nor does the Qur’an mention such a journey.

View 4: Refers to the Black Sea

Some posit that the spring refers to the Black Sea. Yet, there is no evidence Cyrus I ever traveled to the regions east of the Black Sea. Additionally, the Black Sea is not a “spring,” and even ancient Egyptians and Greeks knew the sun did not set in the Black Sea.

View 5: Refers to the Aegean Sea

If the reference were to the Aegean, Persians were well acquainted with Greeks across that sea, and would not have believed that the sun set there.

View 6: Refers to the Red Sea

If the “spring” was the Red Sea, Yemenis (Sabaeans) were familiar with Abyssinians (Ethiopians) across the water, so the claim would again be implausible.

View 7: Metaphorical Interpretation

Some propose the description is metaphorical. However, the Qur’an does not indicate the story is allegorical or parabolic, and the earliest Muslim interpreters did not treat it as such. Therefore, if it was meant metaphorically, the Qur’an failed to clarify its figurative intent, misleading its audience.

View 8: A Dream Narrative

Others suggest Muhammad was narrating a dream or vision. However, neither the Qur’an nor early Islamic sources present the story as a vision or dream. If millions believe a passage is literal, but the author failed to clarify its true nature, this calls into question the reliability of the narrative.

5. Conclusion

Regardless of Zul-Qarnain’s identity—Alexander the Great, Cyrus I, or another—the Qur’an presents the sun as setting in a muddy spring as a literal occurrence. Even a millennium before Muhammad, educated people knew the sun does not set in Spain or any earthly body of water. Early Muslims, including the companions and successors of Muhammad, interpreted this passage literally.

If Allah, the God of Islam, revealed this information, and it was factually incorrect, then this is a clear error. If, instead, the Qur’an was authored by Muhammad or his contemporaries, the mistake is explained by the worldview of the time. Alternatively, if the Qur’an’s God does not exist, then the question of error or deception is moot.

References and Bibliography

Qur’an Translations and Commentaries

1. Arberry, Arthur J. The Koran Interpreted. Macmillan Publishing Co., 1955.

2. Dawood, N.J. The Koran. Penguin Books, 1956–1999.

3. Malik, Farooq-i-Azam. English Translation of the Meaning of AL-QUR’AN: The Guidance for Mankind. The Institute of Islamic Knowledge, 1997.

4. Pickthall, Mohammed Marmaduke. The Meaning of the Glorious Koran. Dar al-Islamiyya (Kuwait), n.d.

5. Rodwell, J.M. The Koran. Ivy Books/Ballantine, 1993.

6. Shakir, M.H. The Qur’an. Tahrike Tarsile Qur’an, Inc., 12th U.S. Edition, 2001.

7. Sher Ali, Maulawi. The Holy Qur’an. Islam International Publications Limited (Ahmadiyya), 1997.

8. Yusuf ‘Ali, Abdullah. The Holy Qur-an: English Translation of the Meanings and Commentary. King Fahd Holy Qur-an Printing Complex, Al Madina, Saudi Arabia, 1410 A.D.

Historical and Secondary Sources

• Encyclopaedia Britannica. Encyclopaedia Britannica, Inc., 1958.

• Yar-Shater, Ehsan, General Editor. The History of al-Tabari: An Annotated Translation. State University of New York Press, 1989–.

Classical Islamic Sources

• Al-Tabari, Muhammad ibn Jarir. Tarikh al-Rusul wa al-Muluk (History of the Prophets and Kings). Various volumes and translations.

Patristic and Classical Sources

• Tertullian. A Treatise on the Soul, Chapter 49.

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Prepared by Dr. Maxwell Shimba,
Shimba Theological Institute

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For further reading on the development of early Islamic cosmology and its interaction with Greek, Persian, and ancient Near Eastern traditions, see the above sources and the works of David A. King (Islamic Astronomy), as well as contemporary studies in Qur’anic exegesis and the history of science in the medieval Islamic world.