كَذٰلِكَ وَقَد أَحَطنا بِما لَدَيهِ خُبرًا
So it was, and We comprehended whatever pertained to him.
EXEGESIS
The word kadhālika (so it was) has sparked discussion amongst the exegetes. Some have said it could be a continuation of the previous sentences. In that case it would mean that just like Dhū al-Qarnayn was given the choice to either punish or be merciful with the people he met at the west, he was also given the same choice with the people he met at the east. If so, then the word kadhālika could be understood as ‘so it was with them as well’.
Another possibility is that kadhālika refers to Dhū al-Qarnayn travelling, meaning ‘so it was that he travelled there as well’.
Finally, it has been said to simply be referring to the previous statement for an emphatic effect. This is what the chosen translation has sought to convey and is the most obvious meaning as the other opinions seem to be reading too much into it.
Three terms here also deserve a brief explanation.
Aḥaṭnā (we comprehended) means to encompass something. Ladayhi means ‘in front of him’ or ‘that which is with him’. Here it is best understood in the figurative sense of what is on both sides of a person (the west and the east that Dhū al-Qarnayn travelled to). Khubr means to be aware of something, or simply knowledge (ʿilm). It has been said that khubr is used instead of ʿilm to allude to that which only God is aware of. In any case, these can literally be translated as: We encompassed in knowledge that which was before him. This should help us to understand the meanings given in the Exposition better.
EXPOSITION
So it was: interestingly, the Quran does not tell us anything more about those people or what Dhū al-Qarnayn did with them. The purpose of telling us about this portion of his travels was not for that reason, but seems to be for several other reasons. Firstly, it allows for the symbolism of him visiting the two horns of the sun. Secondly, it tells us that he travelled extensively, expanding his kingdom both to the west and the east. Thirdly, it allows the linking of this story to the main theme by acting as a setup for the following statement.
And We comprehended whatever pertained to him: no nation is hidden to God, no matter how far flung they may seem to us and how different their cultures, Nothing is indeed hidden from Allah in the earth or in the sky (3:5). Indeed, only He may know the true realities of His creation. Even though as we said those people may have been isolated and to Dhū al-Qarnayn they may have seemed exotic and unknown and primitive, God declares that He encompasses them fully in knowledge. To God, no people are undiscovered or isolated, or lost to history and time. This is probably the primary connection of Dhū al-Qarnayn’s story to the surah’s main theme. God knows the ‘true account’ of His creation. He is fully aware of all its diverse nations and individuals, famous or forgotten, past, present, or future.
The imagery painted by the verses portrays man – here represented by the intelligent and capable Dhū al-Qarnayn – as being surrounded by an unknown world. To his right and left there lies that which is unfamiliar, and there is even more beyond that which is a complete mystery to him. He is small and diminutive in God’s vast creation. Although man has intelligence and is capable of devising means of exploring that expansive universe, he has no hope of ever seeing it all, let alone understanding it fully. This simple reality alone should be enough to humble man before his Creator and submit his knowledge to that of His Lord, and to realise that any intelligence and capabilities he might have are gifts from God. Viewed in this way, we will notice this story’s connection to the previous story of the man with two gardens who became proud and conceited because of his self-perceived wealth, power, and intelligence (which led to his downfall). The one who had two sides of the world under his command – who far exceeded his counterpart in all those boons – was humble before his Lord and realised who had granted him those favours, praising Him: What my Lord has furnished me is better (verse 95), and This is a mercy from my Lord (verse 98).
REVIEW OF TAFSĪR LITERATURE
This verse has also been understood in different ways. Some have said it means that God knew what means such as soldiers, diplomacy, and tools he had placed at Dhū al-Qarnayn’s disposal. Others have understood this as a statement indicating God’s pleasure with him. They mean by this that God knew what He had given Dhū al-Qarnayn and he had used it in a correct way and he treated the people he met justly. In this sense this has been compared to, Build the ark before Our eyes and by Our revelation (11:37).
[1] Thalabi, 6/192-193; Baghawi, 3/213; Razi, 21/498; Muhit, 7/224; Alusi, 8/358; Munyah, 17/79.
[2] Tabari, 16/12; Razi, 21/498; Sharawi, p. 8987.
[3] Mizan, 13/363.
[4] Tabari, 16/12; Baghawi, 3/213.
[5] Munyah, 17/79.
[6] For more on the main theme see the Introduction.
[7] Ibn Kathir, 5/175. See also Munyah, 17/79; Mizan, 13/363.
[8] Muhit, 7/229
[9] Tabrisi, 6/758; Thalabi, 6/193; Zamakhshari, 2/745; Baghawi, 3/213.
[10] Tabrisi, 6/758; Razi, 21/497.
[11] Mizan, 13/363.