Surah Al-Kahf 18:93
سُورَةُ الكَهۡفِ · Meccan · Verse 93 of 110
حَتَّىٰٓ إِذَا بَلَغَ بَيْنَ ٱلسَّدَّيْنِ وَجَدَ مِن دُونِهِمَا قَوْمًۭا لَّا يَكَادُونَ يَفْقَهُونَ قَوْلًۭا
Translation
then, when he reached a place between two mountain barriers, he found beside them a people who could barely understand him.
English translation: M.A.S. Abdel Haleem.
Meaning and reflection
'Until, when he reached [a place] between two mountains, he found beside them a people who could hardly understand speech.' Ibn Ashur and al-Saadi note the third people, remote, isolated, barely able to communicate, cut off behind the mountains, yet still reached by the just ruler willing to help even those hardest to deal with. Ask yourself: he does not skip the difficult, inarticulate, hard-to-reach people because engaging them is inconvenient. His service extends even to those he can barely communicate with. I tend to help where it is easy, where I'm understood, appreciated, where the language and the gratitude flow. This verse shows power stooping to serve the barely-comprehensible, the awkward, the far-off. Whom do I avoid helping because they are 'hard to deal with', hard to understand, hard to reach, unlikely to thank me, and does Dhul-Qarnayn's example press me to go there anyway?
Grounded in classical tafsir: Ibn Ashur, al-Saadi, al-Biqa'i.
Wording
As Dhul-Qarnayn continued his purposeful journey, the Quran narrates his arrival at a remarkable location: "until, when he reached between the two barriers..." (Surah 18:93). This verse, through its precise wording, paints a vivid picture of the scene and the people he encountered.
The 'Two Barriers'
The phrase "بَيْنَ ٱلسَّدَّيْنِ" (bayna as-Saddayn) refers to "between the two barriers." The word "السَّدَّيْنِ" itself holds an interesting linguistic nuance. Scholars like al-Zamakhshari and al-Razi point out that it can be read in two ways: with a 'damma' (u-sound) on the 'seen' (as in *Sudd*) or with a 'fatha' (a-sound) (as in *Sadd*). The former, *Sudd*, often denotes a natural barrier, like a mountain, while *Sadd* typically refers to something man-made. Ibn Ashur clarifies that in this verse, the reference is to two prominent mountains, emphasizing that Dhul-Qarnayn traversed a formidable, naturally enclosed terrain. This detail immediately sets a grand, awe-inspiring stage for the subsequent events.
A People Hard to Understand
Beyond these two natural barriers, Dhul-Qarnayn "فَقَهُونَ قَوْلًۭا" (wajada min dunihima qawman). The phrase "لا يَكَادُونَ يَفْقَهُونَ قَوْلًا" (la yakaduna yafqahuna qawlan) means "they scarcely understood speech," or they understood it with great difficulty. Al-Razi explains that the word "كاد" (kad), when negated as "لا يكادون," suggests understanding only after considerable effort and struggle, perhaps through gestures or simple expressions, as if communicating with the mute.
There are also two readings for "يَفْقَهُونَ": one implies they could not *understand* others' speech, and the other (yufqihuna) implies they could not *make others understand* their own speech. Ibn Ashur notes that these two meanings are often intertwined. This highlights a profound linguistic isolation. Imagine encountering people whose language is so foreign, so disconnected from known tongues, that basic communication becomes an arduous task for both sides. This detail emphasizes the profound challenges Dhul-Qarnayn faced and how this isolated community was cut off from the wider world, unable to easily interact or share their concerns. Despite this immense barrier, the following verses show that they still managed to convey their urgent need for his help, underscoring the deep distress they must have been in.
Sources: al-Zamakhshari (al-Kashshaf), al-Jadwal fi I'rab al-Quran (Mahmud Safi), Ibn Ashur (al-Tahrir wa al-Tanwir), al-Jalalayn, al-Razi (Mafatih al-Ghayb)
Qur'anic Worlds
The Traveler's Path
The journey of Dhul-Qarnain, a righteous ruler, continues to unfold in Surah Al-Kahf. After his travels to the furthest west and then the furthest east, this verse brings him to a new, distinct region. Allah describes his arrival: "Until, when he reached between the two barrier mountains..." (حَتَّىٰٓ إِذَا بَلَغَ بَيْنَ ٱلسَّدَّيْنِ). This phrase draws us into a particular world, a specific geographical and human landscape.
A World of Mountains
These "two barrier mountains," referred to as *as-saddayn*, represent a significant geographical feature. Scholars like al-Tabari and Mufti Shafi explain them as two large mountains that naturally formed a formidable barrier, with a pass or opening between them. This natural choke point was both a protection and a vulnerability for the people living beyond it. While the exact location is not specified, some early scholars, such as Ibn Abbas (cited by al-Tabari), suggested regions like Armenia and Azerbaijan, or the remote lands bordering the Turks, highlighting the ancient world's perception of distant, formidable frontiers. This scene brings to life a world where natural topography profoundly shaped human existence and interaction.
A People Apart
Beyond these imposing mountains, Dhul-Qarnain "found a people who hardly understood speech" (وَجَدَ مِن دُونِهِمَا قَوْمًۭا لَّا يَكَادُونَ يَفْقَهُونَ قَوْلًۭا). This phrase, *la yakadoona yafqahoona qawla*, indicates a profound communication challenge. Ibn Kathir explains that their language was so foreign or obscure (*ʿajamī*) that they struggled to comprehend others. Al-Razi elaborates, suggesting it might mean they understood with great difficulty and effort, or perhaps their own speech was hard for others to grasp. This linguistic isolation paints a picture of a community living in deep seclusion, cut off from wider human interaction, which underscores the vast diversity of creation and the different ways Allah has fashioned humanity across the earth. This unique meeting sets the stage for the ensuing narrative, as these isolated people will soon seek Dhul-Qarnain's help against a destructive force threatening their very existence.
Sources: al-Tabari (Jami al-Bayan), Ma'arif al-Quran (Mufti Shafi), al-Baghawi (Maalim al-Tanzil), Sayyid Qutb (Fi Zilal al-Quran), Ibn Kathir, al-Razi (Mafatih al-Ghayb)
Worldly Mirror
As Dhul-Qarnayn continued his journeys, driven by divine wisdom, Surah 18:93 describes his third significant encounter: "Until he reached what was between the two barrier mountains, he found beyond them a people who could scarcely understand the speech of others" (حَتَّىٰٓ إِذَا بَلَغَ بَيْنَ ٱلسَّدَّيْنِ وَجَدَ مِن دُونِهِمَا قَوْمًۭا لَّا يَكَادُونَ يَفْقَهُونَ قَوْلًۭا). Here, Allah is narrating Dhul-Qarnayn's experiences, introducing a new group of people he encountered.
A Land of Barriers and Broken Speech
This verse paints a vivid picture of Dhul-Qarnayn arriving in a remote, mountainous region, specifically "between the two barriers" (بَيْنَ ٱلسَّدَّيْنِ). Scholars like Israr Ahmad and Tazkirul Quran suggest these were two prominent mountain ranges, perhaps in the region of the Caspian and Black Seas, or as al-Munir notes, between Armenia and Azerbaijan. Beyond these natural divides, Dhul-Qarnayn met a people whose most striking characteristic was their difficulty in communicating. The Quran says they "could scarcely understand speech" (لَّا يَكَادُونَ يَفْقَهُونَ قَوْلًۭا), meaning they struggled to grasp what others were saying, possibly due to a unique, isolating language or a lack of exposure to other tongues, as Ibn al-Jawzi explains. This communication barrier highlights their isolation and distinct way of life.
The Mirror of Diverse Humanity
This encounter serves as a powerful "worldly mirror" for us. It reminds us of the vast diversity of human societies and the challenges that arise when cultures and languages meet. The commentaries describe these people as "uncivilized" or "savage," isolated from mainstream civilization. Yet, Dhul-Qarnayn, a powerful and just ruler, did not dismiss them. Instead, as the subsequent verses show, he engaged with their plight.
This reflects a crucial lesson for our own times: how do we approach communities that are different, isolated, or struggling with communication? Do we write them off, or do we seek to understand and assist? Al-Munir highlights that Dhul-Qarnayn's action was about "saving a subjugated, weak people" from aggressive tribes. This provides a profound insight for contemporary society: it is the responsibility of powerful entities (nations, leaders, or even individuals with resources) to protect vulnerable communities, not to exploit them, but to help them thrive and overcome their unique challenges.
Our Role in the World
The story of Dhul-Qarnayn, meeting these people with whom communication was difficult yet whose need was evident, invites us to look inward. Are we open to understanding those whose language or customs differ greatly from ours? Do we see past the superficial differences to recognize their humanity and their needs? This verse encourages us to cultivate humility and openness in our interactions, echoing the reverence Dhul-Qarnayn showed. It's a reminder that Allah's creation is vast and varied, and our duty is to approach all of it with compassion and a commitment to justice, bridging divides wherever we can.
Sources: Israr Ahmad (Bayan ul Quran), Sayyid Qutb (Fi Zilal al-Quran), Tazkirul Quran, Ibn al-Jawzi (Zad al-Masir), al-Munir (Wahba al-Zuhayli)
Topics that discuss this verse
Surah Al-Kahf 18:93 is discussed in 10 study guides on Maani. Each guide gathers the key verses, Arabic words and lessons of one Quranic topic.
Reflect on this verse
Open Surah Al-Kahf 18:93 in Maani to reflect on it through the Five Lenses: its wording, its context, what it means for you, its connections across the Quran and its lessons, grounded in classical tafsir.