Tarikh (al-Tabari) 343
the accounts of past peoples from the Israelites and others
طَلَبِ ذِي الْقَرْنَيْنِ عَيْنَ الْحَيَاةِ وَرَوَى أَبُو الْحُسَيْنِ بِإِسْنَادٍ لَهُ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ بْنِ عَلِيٍّ، [عَنْ أَبِيهِ، عَنْ جَدِّهِ عَلِيِّ] بْنِ أَبِي [طَالِبٍ] ؓ، أَنَّهُ قَالَ: كَانَ ذُو الْقَرْنَيْنِ عَبْدًا صَالِحًا، وَكَانَ قَدْ مَلَكَ مَا بَيْنَ الْمَشْرِقِ وَالْمَغْرِبِ، وَكَانَ لَهُ خَلِيلٌ مِنَ الْمَلَائِكَةِ اسْمُهُ رَفَائِيلُ يَأْتِي ذَا الْقَرْنَيْنِ وَيَزُورُهُ، فَبَيْنَمَا هُمَا يَوْمًا يَتَحَدَّثَانِ، قَالَ ذُو الْقَرْنَيْنِ: يَا رَفَائِيلُ، حَدِّثْنِي كَيْفَ عِبَادَتُكُمْ فِي السَّمَاءِ، فَبَكَى رَفَائِيلُ وَقَالَ: يَا ذَا الْقَرْنَيْنِ وَمَا عِبَادَتُكُمْ عِنْدَ عِبَادَتِنَا، إِنَّ فِي السَّمَوَاتِ مِنَ الْمَلَائِكَةِ مَنْ هُوَ قَائِمٌ أَبَدًا لَا يَجْلِسُ، وَمِنْهُمُ السَّاجِدُ لَا يَرْفَعُ رَأْسَهُ أَبَدًا، وَمِنْهُمُ الرَّاكِعُ لَا يَسْتَوِي قَائِمًا أَبَدًا، وَمِنْهُمُ الرَّافِعُ وَجْهَهُ لَا يَجْلِسُ أَبَدًا، وَهُمْ يَقُولُونَ: سُبْحَانَ الْمَلِكِ الْقُدُّوسِ رِبِّ الْمَلَائِكَةِ وَالرُّوحِ، رَبَّنَا مَا عَبَدْنَاكَ حَقَّ عِبَادِتَكَ. فَبَكَى ذُو الْقَرْنَيْنِ بُكَاءً شَدِيدًا، ثُمَّ قَالَ: يَا رَفَائِيلُ إِنِّي لَأُحِبُّ أَنْ أَعِيشَ فَأَبْلُغَ مِنْ عِبَادَةِ رَبِّي حَقَّ طَاعَتِهِ. فَقَالَ رَفَائِيلُ: أَوَتُحِبُّ ذَلِكَ؟ قَالَ: نَعَمْ، قَالَ: فَإِنَّ لِلَّهِ عَيْنَا فِي الْأَرْضِ تُسَمَّى عَيْنَ الْحَيَاةِ فِيهَا عَزِيمَةٌ أَنَّهُ مَنْ شَرِبَ مِنْهَا شَرْبَةً إِنَّهُ لَنْ يَمُوتَ حَتَّى يَكُونَ هُوَ الَّذِي يَسْأَلُ الْمَوْتَ. قَالَ ذُو الْقَرْنَيْنِ: فَهَلْ تَعْلَمُونَ أَنْتُمْ مَوْضِعَ تِلْكَ الْعَيْنِ، فَقَالَ رَفَائِيلُ: لَا، غَيْرَ أَنَّنَا نَتَحَدَّثُ فِي السَّمَاءِ أَنَّ لِلَّهِ فِي الْأَرْضِ ظُلْمَةً لَا يَطَؤُهَا إِنْسٌ وَلَا جَانٌّ، فَنَحْنُ نَظُنُّ أَنَّ تِلْكَ الْعَيْنَ هِيَ الَّتِي فِي تِلْكَ الظُّلْمَةِ، فَجَمَعَ ذُو الْقَرْنَيْنِ حُكَمَاءَ أَهْلِ الْأَرْضِ، وَأَهْلِ دِرَاسَةِ الْكُتُبِ وَآثَارِ النُّبُوَّةِ، وَقَالَ: أَخْبِرُونِي هَلْ وَجَدْتُمْ فِيمَا قَرَأْتُمْ مِنْ كُتُبِ اللَّهِ وَمَا جَاءَكُمْ مِنْ أَحَادِيثِ الْأَنْبِيَاءِ، وَحَدِيثِ مَنْ كَانَ قَبْلَكُمْ مِنَ الْعُلَمَاءِ أَنَّ اللَّهَ وَضَعَ فِي الْأَرْضِ عَيْنًا سَمَّاهُ عَيْنَ الْحَيَاةِ؟ فَقَالَتِ الْعُلَمَاءُ: لَا، فَقَالَ ذُو الْقَرْنَيْنِ: فَهَلْ وَجَدْتُمْ فِيهَا أَنَّ اللَّهَ وَضَعَ فِي الْأَرْضِ ظُلْمَةً لَا يَطَؤُهَا إِنْسٌ وَلَا جَانٌّ؟ قَالُوا: لَا، فَقَالَ عَالِمٌ [مِنَ] الْعُلَمَاءِ وَاسْمُهُ أَفْشَنْجِيرُ: أَيُّهَا الْمَلِكُ لِمَ تَسْأَلُ عَنْ هَذَا؟ فَأَخْبَرَهُ بِالْحَدِيثِ وَمَا قَالَ لَهُ رَفَائِيلُ فِي الْعَيْنِ وَالظُّلْمَةِ، فَقَالَ: أَيُّهَا الْمَلِكُ، إِنِّي قَرَأْتُ وَصِيَّةَ آدَمَ فَوَجَدْتُ فِيهَا أَنَّ اللَّهَ وَضَعَ فِي الْأَرْضِ ظُلْمَةً لَا يَطَؤُهَا إِنْسٌ وَلَا جَانٌّ، فَقَالَ ذُو الْقَرْنَيْنِ: فَأَيَّ أَرْضٍ وَجَدْتَهَا فِي الْأَرْضِ؟ قَالَ: وَجَدْتُهَا عَلَى قَرْنِ الشَّمْسِ. فَبَعَثَ ذُو الْقَرْنَيْنِ فِي الْأَرْضِ فَحُشِرَ النَّاسُ إِلَيْهِ، الْفُقَهَاءُ وَالْأَشْرَافُ وَالْمُلُوكُ، ثُمَّ سَارَ يَطْلُبُ مَطْلَعَ الشَّمْسِ، فَسَارَ إِلَى أَنْ بَلَغَ طَرَفَ الظُّلْمَةِ ثِنْتَيْ عَشْرَةَ سَنَةً، فَإِذَا الظُّلْمَةُ لَيْسَتْ بِلَيْلٍ، وَظُلْمَةٌ تَفُورُ مِثْلَ الدُّخَانِ، فَعَسْكَرَ ثُمَّ جَمَعَ عُلَمَاءَ عَسْكَرِهِ، فَقَالَ: إِنِّي أُرِيدُ أَنْ أَسْلُكَ هَذِهِ الظُّلْمَةَ، فَقَالَتِ الْعُلَمَاءُ: أَيُّهَا الْمَلِكُ، إِنَّهُ مَنْ كَانَ قَبْلَكَ مِنَ الْأَنْبِيَاءِ لَمْ يَطْلُبُوا هَذِهِ الظُّلْمَةَ فَلَا تَطْلُبْهَا، فَإِنَّا نَخَافُ أَنْ يَتَّفِقَ عَلَيْكَ مِنْهَا [أَمْرٌ] تَكْرَهُهُ، وَيَكُونَ فِيهَا فَسَادُ الْأَرْضِ، فَقَالَ: مَا بُدٌّ مِنْ أَنْ أَسْلُكَهَا، فَخَرَّتِ الْعُلَمَاءُ سُجَّدًا، وَقَالُوا: أَيُّهَا الْمَلِكُ كُفَّ عَنْ هَذِهِ الظُّلْمَةِ وَلَا تَطْلُبْهَا فَإِنَّا لَوْ نَعْلَمُ أَنَّكَ إِنْ طَلَبْتَهَا ظَفَرْتَ بِمَا تُرِيدُ وَلَكِنَّا نَخَافُ الْعَتَبَ مِنَ اللَّهِ، وَيَتَّفِقُ عَلَيْكَ أَمْرٌ يَكُونُ فِيهِ فَسَادُ الْأَرْضِ وَمَا عَلَيْهَا، فَقَالَ: مَا بُدٌّ مِنْ أَنْ أَسْلُكَهَا، فَقَالَتِ الْعُلَمَاءُ: شَأْنُكَ بِهَا، فَقَالَ ذُو الْقَرْنَيْنِ: أَيُّ الدَّوَابِ بِاللَّيْلِ أَبْصَرُ؟ قَالُوا: الْخَيْلُ، قَالَ: فَأَيُّهَا أَبْصَرُ؟ قَالُوا: الْإِنَاثُ أَبْصَرُ، قَالَ: فَأَيُّ الْإِنَاثِ؟ قَالُوا: الْبَكَارَةُ. فَأَرْسَلَ ذُو الْقَرْنَيْنِ فَجُمِعَ لَهُ سِتَّةُ آلَافِ فَرَسٍ أُنْثَى بَكَارَةٍ، ثُمَّ انْتَخَبَ مِنْ أَهْلِ عَسْكَرِهِ أَهْلَ الْجَلَدِ وَالْعَقْلِ سِتَّةَ آلَافِ رَجُلٍ، فَدَفَعَ إِلَى كُلِّ رَجُلٍ فَرَسًا، وَعَقَدَ لِلْخَضِرِ عَلَى مُقَدِّمَتِهِ عَلَى أَلْفَيْنِ، وَكَانَ الْخَضِرُ وَزِيرَ ذِي الْقَرْنَيْنِ، وَهُوَ ابْنُ خَالَتِهِ. وَبَقِيَ ذُو الْقَرْنَيْنِ فِي أَرْبَعَةِ آلَافٍ، فَقَالَ ذُو الْقَرْنَيْنِ لِلنَّاسِ: لَا تَبْرَحُوا مِنْ عَسْكَرِكُمْ هَذَا اثْنَتَيْ عَشْرَةَ سَنَةً فَإِنْ نَحْنُ رَجَعْنَا إِلَيْكُمْ فَذَلِكَ وَإِلَّا فَارْجِعُوا إِلَى بِلَادِكُمْ، فَقَالَ الْخَضِرُ: أَيُّهَا الْمَلِكُ إِنَّا نَسْلُكُ ظُلْمَةً لَا نَدْرِي كَمِ السَّيْرُ فِيهَا وَلَا يُبْصِرُ بَعْضُنَا بَعْضًا، فَكَيْفَ نَصْنَعُ بِالضَّلَالِ إِذَا أَصَابَنَا؟ فَدَفَعَ ذُو الْقَرْنَيْنِ إِلَى الْخَضِرِ خَرَزَةً حَمْرَاءَ، فَقَالَ: حَيْثُ يُصِيبُكَ الضَّلَالُ فَاطْرَحْ هَذِهِ الْخَرَزَةَ إِلَى الْأَرْضِ فَإِذَا صَاحَتْ فَلْيَرْجِعْ إِلَيْهَا أَهْلُ الضَّلَالِ. فَسَارَ الْخَضِرُ بَيْنَ يَدَيْ ذِي الْقَرْنَيْنِ يَرْتَحِلُ وَنَزَلَ ذُو الْقَرْنَيْنِ وَقَدْ عَرَفَ الْخَضِرُ مَا يَطْلُبُ ذُو الْقَرْنَيْنِ، وَذُو الْقَرْنَيْنِ يَكْتُمُ الْخَضِرَ. فَبَيْنَمَا الْخَضِرُ يَسِيرُ إِذْ عَارَضَهُ وَادٍ، فَظَنَّ الْخَضِرُ أَنَّ الْعَيْنَ فِي الْوَادِي، فَلَّمَا قَامَ عَلَى شَفِيرِ الْوَادِي قَالَ لِأَصْحَابِهِ: قِفُوا وَلَا يَبْرَحَنَّ رَجُلٌ مِنْ مَوْقِفِهِ، وَرَمَى بِالْخَرَزَةِ فِي الْوَادِي، فَمَكَثَ طَوِيلًا ثُمَّ أَضَاءَتْهُ الْخَرَزَةُ وَطَلَبَ صَوْتَهَا، فَانْتَهَى إِلَيْهَا فَإِذَا هِيَ عَلَى حَافَّةِ الْعَيْنِ، فَنَزَعَ الْخَضِرُ ثِيَابَهُ ثُمَّ دَخَلَ الْعَيْنَ، فَإِذَا مَاءٌ أَشَدُّ بَيَاضًا مِنَ اللَّبَنِ، وَأَحْلَى مِنَ الشَّهْدِ فَشَرِبَ وَاغْتَسَلَ وَتَوَّضَّأَ، ثُمَّ خَرَجَ فَلَبِسَ ثِيَابَهُ ثُمَّ رَمَى بِالْخَرَزَةِ نَحْوَ أَصْحَابِهِ فَصَاحَتْ، فَرَجَعَ الْخَضِرُ إِلَى صَوْتِهَا وَإِلَى أَصْحَابِهِ، فَأَخَذَهَا وَرَكِبَ فَسَارَ. وَمَرَّ ذُو الْقَرْنَيْنِ فَأَخْطَأَ الْوَادِيَ فَسَلَكُوا تِلْكَ الظُّلْمَةَ أَرْبَعِينَ يَوْمًا وَأَرْبَعِينَ لَيْلَةً، فَخَرَجُوا إِلَى ضَوْءٍ لَيْسَ بِضَوْءِ شَمْسٍ وَلَا قَمَرٍ، وَأَرْضٍ حَمْرَاءَ، وَرَمْلَةٍ. وَإِذَا قَصْرٌ مَبْنِيٌّ فِي تِلْكَ الْأَرْضِ طَوْلُهُ فَرْسَخٌ فِي فَرْسَخٍ مُسَوَّرٌ لَيْسَ عَلَيْهِ بَابٌ، فَنَزَلَ ذُو الْقَرْنَيْنِ بِعَسْكَرِهِ ثُمَّ خَرَجَ وَحْدَهُ حَتَّى دَخَلَ الْقَصْرَ، فَإِذَا حَدِيدَةٌ طَرَفَاهَا عَلَى حَافَتَيِ الْقَصْرِ، وَإِذَا طَائِرٌ أَسْوَدُ كَأَنَّهُ الْخُطَّافُ أَوْ شُبِّهَ بِالْخُطَّافِ، مَذْمُومٌ بِأَنْفِهِ إِلَى الْحَدِيدَةِ، مُعَلَّقٌ بَيْنَ السَّمَاءِ وَالْأَرْضِ، فَلَمَّا سَمِعَ الطَّائِرُ خَشْخَشَةَ ذِي الْقَرْنَيْنِ، قَالَ: مَنْ هَذَا؟ قَالَ: أَنَا ذُو الْقَرْنَيْنِ، فَقَالَ الطَّائِرُ: يَا ذَا الْقَرْنَيْنِ أَمَا كَفَاكَ مَا وَرَاءَكَ حَتَّى وَصَلْتَ إِلَيَّ، يَا ذَا الْقَرْنَيْنِ حَدِّثْنِي هَلْ كَثُرَ الْبِنَاءُ بِالْآجُرِّ وَالْجُصِّ؟ قَالَ: نَعَمْ. فَانْتَفَضَ الطَّائِرُ انْتِفَاضَةً ثُمَّ انْتَفَخَ فَبَلَغَ ثُلُثَ الْحَدِيدَةِ، ثُمَّ قَالَ: هَلْ كَثُرَتْ شَهَادَاتُ الزُّورِ فِي الْأَرْضِ؟ قَالَ: نَعَمْ. فَانْتَفَضَ الطَّائِرُ ثُمَّ انْتَفَخَ فَبَلَغَ ثُلُثَيِ الْحَدِيدَةِ، ثُمَّ قَالَ: يَا ذَا الْقَرْنَيْنِ: حَدِّثْنِي هَلْ كَثُرَتِ الْمَعَازِفُ فِي الْأَرْضِ؟ قَالَ: نَعَمْ. فَانْتَفَضَ ثُمَّ انْتَفَخَ فَمَلَأَ الْحَدِيدَةَ، وَسَدَّ مَا بَيْنَ جِدَارَيِ الْقَصْرِ، فَاجْتُثَّ ذُو الْقَرْنَيْنِ فَرَحًا، فَقَالَ الطَّائِرُ: هَلْ تَرَكَ النَّاسُ شَهَادَةَ أَنْ لَا إِلَهَ إِلَّا اللَّهُ؟ قَالَ: لَا، فَانْضَمَّ الطَّائِرُ ثُلُثًا، ثُمَّ قَالَ: هَلْ تُرِكَتِ الصَّلَاةُ الْمَفْرُوضَةُ؟ قَالَ: لَا، فَانْضَمَّ الطَّائِرُ ثُلُثًا، ثُمَّ قَالَ: هَلْ تَرَكَ النَّاسُ غُسْلَ الْجَنَابَةِ، قَالَ: لَا، فَعَادَ الطَّائِرُ كَمَا كَانَ، ثُمَّ قَالَ: يَا ذَا الْقَرْنَيْنِ اسْلُكْ هَذِهِ الدَّرَجَةَ إِلَى أَعْلَى الْقَصْرِ، فَسَلَكَهَا فَإِذَا سَطْحٌ وَعَلَيْهِ رَجُلٌ قَائِمٌ، فَلَمَّا سَمِعَ خَشْخَشَةَ ذِي الْقَرْنَيْنِ قَالَ: مَنْ هَذَا؟ قَالَ: أَنَا ذُو الْقَرْنَيْنِ، قَالَ: يَا ذَا الْقَرْنَيْنِ أَمَا كَفَاكَ مَا وَرَاءَكَ حَتَّى وَصَلْتَ إِلَيَّ؟ قَالَ: وَمَنْ أَنْتَ؟ قَالَ: أَنَا صَاحِبُ الصُّورِ، وَإِنَّ السَّاعَةَ اقْتَرَبَتْ، وَأَنَا أَنْتَظِرُ أَمْرَ رَبِّي أَنِ أَنْفُخَ فَأَنْفُخَ. ثُمَّ نَاوَلَهُ حَجَرًا، فَقَالَ: خُذْهَا فَإِنْ شَبِعَ شَبِعْتَ وَإِنْ جَاعَ جُعْتَ، فَرَجَعَ بِهِ إِلَى أَصْحَابِهِ فَوَضَعُوا الْحَجَرَ فِي كَفِّهِ وَوَضَعُوا حَجَرًا آخَرَ مُقَابِلَهُ، فَإِذَا بِهِ يَمِيلُ، فَتَرَكُوا آخَرَ كَذَلِكَ إِلَى أَلْفِ حَجَرٍ، فَمَالَ ذَلِكَ الْحَجَرُ بِالْكُلِّ. فَأَخَذَ الْخَضِرُ [كَفًّا مِنْ تُرَابٍ] وَتَرَكَهُ فِي إِحْدَى الْكِفَّتَيْنِ وَأَخَذَ حَجَرًا مِنْ تِلْكَ الْحِجَارَةِ فَوَضَعَهُ فِي الْكِفَّةِ الْأُخْرَى وَتَرَكَ مَعَهُ كَفًّا مِنْ تُرَابٍ، فَوَضَعَهُ عَلَى الْحَجَرِ الَّذِي جَاءَ بِهِ ذُو الْقَرْنَيْنِ، فَاسْتَوَى فِي الْمِيزَانِ، فَقَالَ الْخَضِرُ: هَذَا مَثَلٌ ضُرِبَ لَكُمْ، إِنَّ ابْنَ آدَمَ لَا يَشْبَعُ أَبَدًا دُونَ أَنْ يُحْثَى عَلَيْهِ التُّرَابُ، كَمَا لَمْ يَشْبَعْ هَذَا الْحَجَرُ حَتَّى وَضَعْتُ عَلَيْهِ التُّرَابَ. قَالَ: صَدَقْتَ يَا خَضِرُ لَا جَرَمَ، لَا طَلَبْتُ أَثَرًا فِي الْبِلَادِ بَعْدِ مَسِيرِي هَذَا، فَارْتَحَلَ رَاجِعًا حَتَّى إِذَا كَانَ فِي وَسْطِ الظُّلْمَةِ وَطِئَ الْوَادِيَ الَّذِي فِيهِ زَبَرْجَدٌ، فَقَالَ مَنْ مَعَهُ: مَا هَذَا الَّذِي تَحْتَنَا؟ فَقَالَ ذُو الْقَرْنَيْنِ: خُذُوا مِنْهُ، فَإِنَّهُ مَنْ أَخَذَ نَدِمَ وَمَنْ تَرَكَ نَدِمَ. فَأَخَذَ قَوْمٌ وَتَرَكَ قَوْمٌ، فَلَمَّا خَرَجُوا مِنَ الظُّلْمَةِ إِذَا هُوَ بِزَبَرْجَدٍ، فَنَدِمَ الْآخِذُ وَالتَّارِكُ. ثُمَّ رَجَعَ ذُو الْقَرْنَيْنِ إِلَى دُومَةِ الْجَنْدَلِ وَكَانَتْ مَنْزِلَهُ فَأَقَامَ بِهَا حَتَّى مَاتَ. قَالَ الْحَسَنُ الْبَصْرِيُّ: إِنَّ ذَا الْقَرْنَيْنِ كَانَ يَرْكَبُ وَعَلَى مُقَدِّمَتِهِ سِتُّمِائَةِ أَلْفٍ، وَعَلَى سَاقَتِهِ سِتُّمِائَةِ أَلْفٍ. وعند ابن الأثير في كتابه الكامل وعنده أن ذا القرنين هو الإسكندر فَلَمَّا دَخَلَ الظُّلُمَاتِ أَخَذَ مَعَهُ أَرْبَعَمِائَةٍ مِنْ أَصْحَابِهِ يَطْلُبُ عَيْنَ الْخُلْدِ، فَسَارَ فِيهَا ثَمَانِيَةَ عَشَرَ يَوْمًا، ثُمَّ خَرَجَ وَلَمْ يَظْفَرْ بِهَا، وَكَانَ الْخَضِرُ عَلَى مَقْدَمَتِهِ، فَظَفِرَ بِهَا وَسَبَحَ فِيهَا وَشَرِبَ مِنْهَا، وَاللَّهُ أَعْلَمُ
Translation
✧ THE SEEKING OF DHŪ AL-QARNAYN FOR THE SPRING OF LIFE Abū al-Ḥusayn narrated with a chain of transmission leading to ʿAlī b. al-Ḥusayn b. ʿAlī, [from his father, from his grandfather ʿAlī] b. Abī [Ṭālib] ؓ, that he said: Dhū al-Qarnayn was a righteous servant. He had ruled over what lies between the east and the west. He had a close angelic friend named Rafāʾīl who used to come to Dhū al-Qarnayn and visit him. While the two were conversing one day, Dhū al-Qarnayn said: “O Rafāʾīl, tell me how your worship in heaven is.” Rafāʾīl wept and said: “O Dhū al-Qarnayn, what is your worship compared to our worship? Indeed in the heavens there are angels among whom is one standing forever who never sits, among them is one prostrating who never raises his head ever, among them is one bowing who never straightens up standing ever, and among them is one raising his face who never sits ever. They say: ‘Glory be to the Sovereign, the Most Holy, Lord of the angels and the Spirit. Our Lord, we have not worshipped You as Your worship truly deserves.’” Dhū al-Qarnayn wept a severe weeping, then said: “O Rafāʾīl, I would love to live and attain in the worship of my Lord the true due of obedience to Him.” Rafāʾīl said: “Would you love that?” He said: “Yes.” He said: “Indeed God has a spring on earth called the Spring of Life. It contains a solemn decree that whoever drinks a single draught from it will never die until he himself asks for death.” Dhū al-Qarnayn said: “Do you know the location of that spring?” Rafāʾīl said: “No, except that we discuss in heaven that God has on earth a darkness which no human or jinn treads. We think that that spring is the one in that darkness.” So Dhū al-Qarnayn gathered the wise men of the people of the earth and the people of scriptural study and prophetic traditions, and said: “Tell me: have you found in what you have read of the books of God and in what has come to you of the accounts of the prophets and the accounts of the scholars who were before you that God placed on earth a spring which He named the Spring of Life?” The scholars said: “No.” Dhū al-Qarnayn said: “Have you found in them that God placed on earth a darkness which no human or jinn treads?” They said: “No.” A scholar among the scholars named Afshanǧīr said: “O king, why do you ask about this?” He informed him of the conversation and what Rafāʾīl told him about the spring and the darkness. He said: “O king, I read the testament of Adam and found in it that God placed on earth a darkness which no human or jinn treads.” Dhū al-Qarnayn said: “In which land did you find it on earth?” He said: “I found it at the horn of the sun.” Dhū al-Qarnayn sent throughout the land, and the people were gathered to him: the jurists, the nobles, and the kings. Then he traveled seeking the rising place of the sun. He traveled until he reached the edge of the darkness in twelve years. There the darkness was not like night; it was a darkness boiling like smoke. He encamped, then gathered the scholars of his army and said: “I want to enter this darkness.” The scholars said: “O king, those prophets who came before you did not seek this darkness, so do not seek it. We fear that something you dislike may befall you from it and that in it may lie corruption of the earth.” He said: “I must enter it.” The scholars fell down prostrating and said: “O king, refrain from this darkness and do not seek it. If we knew that by seeking it you would attain what you want, we would not say this, but we fear blame from God and that something may befall you in which lies corruption of the earth and all that is upon it.” He said: “I must enter it.” The scholars said: “It is your affair.” Dhū al-Qarnayn said: “Which animals see best at night?” They said: “Horses.” He said: “Which of them see best?” They said: “Females see best.” He said: “Which females?” They said: “Mares that have not yet foaled.” Dhū al-Qarnayn sent and six thousand female horses, mares that had not foaled, were gathered for him. Then he selected from his army six thousand men of endurance and intelligence, and gave each man a horse. He appointed al-Khiḍr over his vanguard over two thousand. Al-Khiḍr was Dhū al-Qarnayn’s vizier, and he was the son of his maternal aunt. Dhū al-Qarnayn remained with four thousand. Dhū al-Qarnayn said to the people: “Do not leave this camp of yours for twelve years. If we return to you, then so it is; otherwise return to your lands.” Al-Khiḍr said: “O king, we are entering a darkness in which we do not know how long the journey is and in which we cannot see one another. What should we do if we go astray?” Dhū al-Qarnayn gave al-Khiḍr a red bead and said: “Wherever you are struck by going astray, throw this bead to the ground. When it cries out, let those who have gone astray return to it.” Al-Khiḍr traveled ahead of Dhū al-Qarnayn, moving on while Dhū al-Qarnayn halted. Al-Khiḍr knew what Dhū al-Qarnayn sought, while Dhū al-Qarnayn concealed it from al-Khiḍr. While al-Khiḍr was traveling, a valley crossed his path. Al-Khiḍr thought that the spring was in the valley. When he stood on the edge of the valley, he said to his companions: “Stop, and let no man leave his position.” He threw the bead into the valley. It remained for a long time, then the bead illuminated it and he sought its sound. He reached it and there it was on the edge of the spring. Al-Khiḍr took off his clothes and entered the spring. There was water whiter than milk and sweeter than honey. He drank, bathed, and performed ablution. Then he came out, put on his clothes, and threw the bead toward his companions. It cried out, and al-Khiḍr returned to its sound and to his companions. He took it, mounted, and traveled on. Dhū al-Qarnayn passed by and missed the valley. They traveled through that darkness for forty days and forty nights. They came out into a light that was neither the light of sun nor moon, and a red land with sand. There was a palace built in that land, a league by a league, walled with no gate upon it. Dhū al-Qarnayn encamped with his army, then went out alone until he entered the palace. There was an iron bar whose two ends rested on the two edges of the palace. There was a black bird like a swift, or likened to a swift, its beak fixed to the iron bar, suspended between heaven and earth. When the bird heard the rustling of Dhū al-Qarnayn, it said: “Who is this?” He said: “I am Dhū al-Qarnayn.” The bird said: “O Dhū al-Qarnayn, was what is behind you not enough for you until you reached me? O Dhū al-Qarnayn, tell me: has building with baked brick and plaster become widespread?” He said: “Yes.” The bird shook once, then swelled until it filled a third of the iron bar. Then it said: “Have false testimonies become widespread on earth?” He said: “Yes.” The bird shook, then swelled until it filled two thirds of the iron bar. Then it said: “O Dhū al-Qarnayn, tell me: have musical instruments become widespread on earth?” He said: “Yes.” It shook, then swelled until it filled the iron bar and blocked what was between the two walls of the palace. Dhū al-Qarnayn was struck with terror. The bird said: “Have people abandoned the testimony that there is no god but God?” He said: “No.” The bird contracted by a third. Then it said: “Has the obligatory prayer been abandoned?” He said: “No.” The bird contracted by a third. Then it said: “Have people abandoned the washing after major ritual impurity?” He said: “No.” The bird returned to as it had been. Then it said: “O Dhū al-Qarnayn, climb this staircase to the top of the palace.” He climbed it, and there was a roof with a man standing on it. When he heard the rustling of Dhū al-Qarnayn, he said: “Who is this?” He said: “I am Dhū al-Qarnayn.” He said: “O Dhū al-Qarnayn, was what is behind you not enough for you until you reached me?” He said: “Who are you?” He said: “I am the Keeper of the Trumpet. The Hour has drawn near, and I am awaiting the command of my Lord to blow, and I shall blow.” Then he handed him a stone and said: “Take it. If it is full, you are full; if it is hungry, you are hungry.” He returned with it to his companions. They placed the stone in one pan of a balance and placed another stone opposite it. It tilted. They left another stone likewise until a thousand stones, and that stone outweighed them all. Al-Khiḍr took [a handful of dust] and placed it in one of the pans, then took a stone from those stones and put it in the other pan and placed with it a handful of dust, placing it upon the stone that Dhū al-Qarnayn had brought. It balanced in the scale. Al-Khiḍr said: “This is a parable struck for you. The son of Adam never becomes full until dust is poured upon him, just as this stone did not become full until I placed dust upon it.” He said: “You have spoken truly, O Khiḍr. No doubt, I shall not seek any trace in the lands after this journey of mine.” He departed returning. When he was in the middle of the darkness, he trod upon the valley in which there was chrysolite. Those with him said: “What is this beneath us?” Dhū al-Qarnayn said: “Take from it, for whoever takes it will regret, and whoever leaves it will regret.” Some people took and some left. When they came out of the darkness, it was chrysolite. The one who took and the one who left both regretted. Then Dhū al-Qarnayn returned to Dūmat al-Jandal, which was his home, and resided there until he died. Al-Ḥasan al-Baṣrī said: Dhū al-Qarnayn used to ride with six hundred thousand in his vanguard and six hundred thousand in his rearguard. In Ibn al-Athīr’s book al-Kāmil, it is stated that Dhū al-Qarnayn is Alexander. When he entered the darknesses, he took with him four hundred of his companions seeking the Spring of Immortality. He traveled in them for eighteen days, then came out without attaining it. Al-Khiḍr was at his vanguard and attained it, swam in it, and drank from it. And God knows best.
Grades by grader
No grade is recorded for this wording.