18-83 And they ask thee about Dhu-l-qarnain. Say: I will recite to you an account of him.a
وَيَسْـَٔلُونَكَ عَن ذِى ٱلْقَرْنَيْنِ ۖ قُلْ سَأَتْلُوا۟ عَلَيْكُم مِّنْهُ ذِكْرًا (۸۳)
18-83a: ذوٱلْقَرْنَيْنِ – قَرۡن means lineage or pedigree, refer to 6-6a and قَرۡن also means horns. There are several narrations about how the name ذوٱلْقَرْنَيْنِ came about. Ibn Jarir writes that the Ahle Kitab have different opinions about it. Some say that he was the emperor of two kingdoms, both Rome and Persia. Another opinion is that he had two horn-like protrusions on his head. Some say that both sides of his head were made of copper. Who was he really? Some commentators even considered him to be an angel. Most consider him to be a pious servant of Allah to whom Allah had granted a kingdom and knowledge, wisdom, majesty and grandeur. Some are convinced that he was a prophet. However, no one has identified him with a historical figure. The solution to this mystery is in the Bible where in the vision of Daniel there is a mention of a two-horned ram and its interpretation is given as: The ram which thou sawest having two horns are the kings of Media and Persia (Daniel 8:20). The king of Media and Persia that fits the description of ذوٱلْقَرْنَيْنِ given in the Quran is Darius I who lived from 521-485 B.C. The Jewish Encyclopedia writes about him: “Darius was the organizer of the Persian Empire. His conquests served to round out the boundaries of his realm in Armenia, the Caucasus, and India, and along the Turanian steppes and the highlands of Central Asia”. The Encyclopedia Brittanica states about him: “The religious beliefs of Darius himself, as reflected in his inscriptions, show the influence of the teachings of Zoroaster. But he was also a great statesman and organizer. The time of conquests had come to an end; the wars which Darius undertook, like that of Augustus, only served the purpose of gaining strong natural frontiers for the empire and keeping down the barbarous tribes on its borders. Thus, Darius subjugated the wild nations of the Pontic and Armenian mountains and extended the Persian dominion to the Caucasus; for the same reason he fought against the Sacae and other Turanian tribes”. If the facts mentioned here are compared with what is stated in the Quran, it is clearly seen that the person the Quran has described as Dhu-l-qarnain, which is his name based on the vision of Daniel, is a recounting of Darius I. This is evidence of the perfect knowledge of the Quran.
The reason for the mention of Dhu-l-qarnain in this chapter: One of the reasons for this mention of Dhu-l-qarnain seems to be that he was a national prophet, and it is thus conveyed to the Jews and Christians that prophethood is not limited to their nations. It may also be possible that the narrations of the prophets of other nations are meant to address the criticism by the Jews and Christians regarding the Arab ethnicity of the last prophet, by showing that prophethood is a blessing of Allah which is not limited to Bani Israel. Also, the narration of Dhu-l-qarnain ends with a mention of Gog and Magog, then immediately the sallying forth of Gog and Magog in the end times is stated. Since Gog and Magog are identified as Christian nations, this narration has a special relevance to this chapter, which is about Christian nations.
18-84 Truly We established him in the land and granted him means of access to everything;a
إِنَّا مَكَّنَّا لَهُۥ فِى ٱلْأَرْضِ وَءَاتَيْنَـٰهُ مِن كُلِّ شَىْءٍۢ سَبَبًۭا (۸۴)
18-84a: سَبَب – is the resources needed to achieve other things. Refer to 2-166a. Raghib has taken the meaning as a deeper understanding of all matters and related resources. Ibn Jarir’s interpretation is knowledge. In the next verse, سَبَب is either means or resources and it includes necessities of travel, or it can refer to a desired goal and the way to get there (IJ) because the journey is a means of reaching a destination. By everything is meant everything Dhu-l-qarnain needed to strengthen his country.
مَكَّنَّا لَهُۥ – Refer to 6-6a.
18-85 So he followed a course.
فَأَتْبَعَ سَبَبًا (۸۵)
18-86 Until, when he reached the setting-place of the sun, he found it going down into a black sea, and found by it a people. We said: O Dhu-l-qarnain, either punish them or do them a benefit.a
حَتَّىٰٓ إِذَا بَلَغَ مَغْرِبَ ٱلشَّمْسِ وَجَدَهَا تَغْرُبُ فِى عَيْنٍ حَمِئَةٍۢ وَوَجَدَ عِندَهَا قَوْمًۭا ۗ قُلْنَا يَـٰذَا ٱلْقَرْنَيْنِ إِمَّآ أَن تُعَذِّبَ وَإِمَّآ أَن تَتَّخِذَ فِيهِمْ حُسْنًۭا (۸۶)
18-86a: مَغْرِبَ ٱلشَّمْسِ – has been translated as: منتھی الارض من جھة المغرب the farthest reach of the earth towards the west. Taking the meaning of الارض as the entirety of the Earth is an error. الارض is frequently used to mean a particular country, so it is used for his country, and this usage is met in the Quran as in: أَنَّ ٱلْأَرْضَ يَرِثُهَا عِبَادِىَ ٱلصَّـٰلِحُونَ : My righteous servants will inherit the land (21:105). The meaning of مَغْرِبَ ٱلشَّمْسِ is simply the western frontier of his country, because this is the farthest he could go.
عَيْنٍ حَمِئَة – عَيْنٍ is an abundance of water or a place where water collects (T) and حَمِئَة is black mud. See 15:26a. عَيْنٍ حَمِئَة black, muddy water is the Black Sea whose name is derived because of the black color of its water due to its black mud. It is proven that the rule of Darius I extended up to the Black Sea.
Dhu-l-qarnain’s western travel: The Quran has first mentioned the western expedition of Dhu-l-qarnain that reached up to the Black Sea, followed by the eastern expedition and then the northern expedition that was towards the Caucasus Mountains. The Quran has not stated here that the sun was actually going down into black water, rather it appeared to Dhu-l-qarnain as such because when he reached the shores of the Black Sea there was only water in front of him and it appeared to him that the sun was setting into the sea. There is a similar verse that mentions وَجَدَهَا تَطْلُعُ عَلَىٰ قَوْمٍۢ : he found it rising on a people… (18:90). It does not mean that the sun actually rose out of these people. Hence this verse does not mean that the sun actually went down into the black water. Moreover, the meaning of غَرۡب or مَغۡرِب is not to drown but to disappear or to vanish from sight and go far away. See 5-31a. The idea that the sun would drown in the sea is completely erroneous.
The last part of the verse seems to give several reasons to support the idea that Dhu-l-qarnain was a prophet. Allah addresses him and gives him authority to punish and reward, which shows that he received revelation, and supports the idea that he was a prophet. There is also mention of his confrontation with a nation and he says about those who oppose him, that whoever is unjust will be punished in this world and in the next. Such a statement can only be made by a prophet. The authority given to punish them or to benefit them means that different kinds of treatment may be meted out to different people in accordance with their actions. The reason for this is explained in the next verse. By حُسْنًۭا is meant امراً ذاحُسۡنٍ a beneficial act, and it refers to doing them a favor and forgiving them.
18-87 He said: As for him who is unjust, we shall chastise him, then he will be returned to his Lord, and He will chastise him with an exemplary chastisement.
قَالَ أَمَّا مَن ظَلَمَ فَسَوْفَ نُعَذِّبُهُۥ ثُمَّ يُرَدُّ إِلَىٰ رَبِّهِۦ فَيُعَذِّبُهُۥ عَذَابًۭا نُّكْرًۭا (۸۷)
18-88 And as for him who believes and does good, for him is a good reward, and We shall speak to him an easy word of Our command.a
وَأَمَّا مَنْ ءَامَنَ وَعَمِلَ صَـٰلِحًۭا فَلَهُۥ جَزَآءً ٱلْحُسْنَىٰ ۖ وَسَنَقُولُ لَهُۥ مِنْ أَمْرِنَا يُسْرًۭا (۸۸)
18-88a: In this verse, two groups are mentioned which frequently are formed in response to the advent of prophets. One group is of people who believe and do good deeds, and the other group is of people who not only reject, but who oppose the truth and are unjust towards those who have accepted the truth. These are called مَن ظَلَمَ who is unjust not simply for associating others with Allah, but it appears that this is a nation that had previously acted unjustly and that is why in the previous words, Allah first proclaims إِمَّآ أَن تُعَذِّبَ : either punish them. Dhu-l-qarnain also speaks first about punishment to those who are unjust. This expedition was to punish this nation but since prophets are not about punishment, this nation is given a second chance with the offer that those among them who believe will not be treated harshly, as stated in: سَنَقُولُ لَهُۥ مِنْ أَمْرِنَا يُسْرًۭا : We shall speak to them an easy word of Our command. However, those who do not desist from injustice and opposition are to be punished even in this world. Most commentators have taken فَسَوْفَ نُعَذِّبُهُ we shall chastise them to mean only capital punishment, although the Quran has not mentioned killing, and so what is meant is a suitable punishment that fits the crime. يُسْرًۭا means ذایسر they will be treated gently. Some have taken the word حُسْن in verse 18:86 to imply imprisonment because it is a better outcome than getting killed, but the word itself gives the lie to this idea because احسان favor gives rise to forgiveness and the words جَزَآءً ٱلْحُسْنَىٰ the best reward further reject imprisonment as an interpretation. It is meaningless to say that those who deserve imprisonment in this world will be getting جَزَآءً ٱلْحُسْنَىٰ the best reward in the Hereafter.
18-89 Then he followed a course.
ثُمَّ أَتْبَعَ سَبَبًا (۸۹)
18-90 Until, when he reached (the land of) the rising sun, he found it rising on a people to whom We had given no shelter from it—a
حَتَّىٰٓ إِذَا بَلَغَ مَطْلِعَ ٱلشَّمْسِ وَجَدَهَا تَطْلُعُ عَلَىٰ قَوْمٍۢ لَّمْ نَجْعَل لَّهُم مِّن دُونِهَا سِتْرًۭا (۹۰)
18-90a: مَطْلِعَ ٱلشَّمْسِ – For the meaning of طلع see 6-99a. مَطْلِعَ ٱلشَّمْسِ is described as: غایة الارض المعودۃ من جہة المشرق the last habitation towards the east (RM). As explained before, by the last habitation in the east is meant the last habitation within his realm and not the last habitation of the face of the earth.
سِتْر – The meaning of سِتُر is to cover something, and the absence of سِتْر here means the absence of buildings, as in one hadith: لم یبن حابناء قط… (RM).
This is Dhu-l-qarnain’s eastern expedition to strengthen his frontiers. The eastern extent of his rule is indicated by the presence of people who did not live in buildings, leading a nomadic life.
18-91 So it was. And We had full knowledge of what he had.a
كَذَٰلِكَ وَقَدْ أَحَطْنَا بِمَا لَدَيْهِ خُبْرًۭا (۹۱)
18-91a: This means that Allah was aware of the army, weapons, and other resources of war that Dhu-l-qarnain had, indicating that he had sufficient resources.
18-92 Then he followed a course.
ثُمَّ أَتْبَعَ سَبَبًا (۹۲)
18-93 Until, when he reached (a place) between the two mountains, he found on that side of them a people who could hardly understand a word.a
حَتَّىٰٓ إِذَا بَلَغَ بَيْنَ ٱلسَّدَّيْنِ وَجَدَ مِن دُونِهِمَا قَوْمًۭا لَّا يَكَادُونَ يَفْقَهُونَ قَوْلًۭا (۹۳)
18-93a: سَّدَّيْن – For سَدّ see 4-9a. Every barrier is سَدّ (R) as in: وَجَعَلْنَا مِنۢ بَيْنِ أَيْدِيهِمْ سَدًّۭا وَمِنْ خَلْفِهِمْ سَدًّۭا : And We have set a barrier before them and a barrier behind them (36:9). A wall and a mountain is also called سَدّ (LA). As narrated by Ibn Abbas by سَّدَّيْن in this verse is meant two mountains of Armenia and Azerbaijan.
لَّا يَكَادُونَ يَفْقَهُونَ قَوْلًۭا – means they did not understand the language of Dhu-l-qarnain and had their own language. This is the northern expedition of Dhu-l-qarnain. The northern frontier was the one most threatened. According to the Encyclopedia Britannica: The tribes in the Zagros and the northern parts of Media were not Iranians nor Indo-Europeans, but an aboriginal population, like the early inhabitants of Armenia, perhaps connected with the numerous tribes of the Caucasus.
18-94 They said: O Dhu-l-qarnain, Gog and Magoga do mischief in the land. May we then pay thee tribute on condition that thou raise a barrier between us and them?b
قَالُوا۟ يَـٰذَا ٱلْقَرْنَيْنِ إِنَّ يَأْجُوجَ وَمَأْجُوجَ مُفْسِدُونَ فِى ٱلْأَرْضِ فَهَلْ نَجْعَلُ لَكَ خَرْجًا عَلَىٰٓ أَن تَجْعَلَ بَيْنَنَا وَبَيْنَهُمْ سَدًّۭا (۹۴)
18-94a: Origin of the name Gog and Magog: يَأْجُوجَ وَمَأْجُوجَ are the nominative and accusative case respectively of the measure of اَجِجۡ and اَجِجۡ is the sparking or flaring of fire. The meaning of اَجِجۡ is also اَمۡرَعَ walked fast. Gog and Magog are two tribes from the creation of Allah. ماء اُجاج is brackish water or water whose brackishness is intense (LA), as in هَـٰذَا مِلْحٌ أُجَاجٌۭ the other salt, bitter (35:12). Gog and Magog have been likened to a flaming, sparking fire and turbulent seas because of their restlessness and agitation (R). There may be a prophecy in the derivation of their name from اَج that these nations will get a lot of work done with the use of fire. Gog and Magog are from the progeny of Adam as evidenced by narrations in Bukhari and Muslim (IK). According to some, Gog and Magog are two tribes from the progeny of Japheth, son of Noah, and the Turks are also descended from them. They were left on one side of the wall that Dhu-l-qarnain built and came to be known as Turks. According to a narration by Ka‘b al- Ahbar, Gog and Magog are Adam’s progeny but not through Eve (RM). In short, Gog and Magog belong to the human race, but some words in Hadith about them may lead to doubts that they are not humans. Those words are definitely used in a metaphorical sense, and furthermore, not all the narrations about Gog and Magog are authentic. For example, the narrations attributed to Ibn Abbas that they are only one hand span or several hand spans tall, or that when one of them dies he leaves one thousand children. Although the chain of narration of these hadith are مرفوع directly attributed to the Holy Prophet Muhammad but they are declared to be منکر worthy of rejection because of the unreliability of one or more in the chain of narrators. According to the Jewish Encyclopedia: Josephus identifies them with the Scythians, a name which among the classical writers stands for Indo-European nomadic warriors. According to Jerome of Stridon, Magog was situated beyond the Caucasus near the Caspian Sea. Encyclopedia Brittanica agrees with this view that these are Scythian nations and further opines that this word can be used for all or any one of the many northern nations.
Biblical evidence that Gog and Magog are European nations: A narration in the Bible reads: “Son of man, set thy face against Gog, the land of Magog, the chief prince of Rosh, Meshech and Tubal, and prophecy against him. And say, Thus saith the Lord God; Behold, I am against thee, O Gog, the chief prince of Meshech and Tubal: And I will turn thee back, and put hooks into the jaws…” (Ezekiel 38:1-4). There are three names mentioned here in relation to Gog and Magog – Rosh, Meshech and Tubal. Bible scholars, alarmed by such a stark prophecy, have tried to seek these names in Asia Minor and say that Rosh does not mean Russia, because the prophecy would stand against them. [note: Bible scholars have now completely removed Rosh from the prophecy and available editions of Bible say only Magog the chief prince of Meshech and Tubal]. However, the facts are such that a denial cannot stand against them. It is an established fact that Gog and Magog are located north of Caucasus, a fact that has been accepted both by the Jewish Encyclopedia and the Encyclopedia Brittanica. Searching for these names in Asia Minor is a futile attempt. North of Caucasus, both Russia, Meshech and Tubal are located. Two rivers by the name of Tobol and Moskova flow north from Caucasus and the ancient city of Moscow is situated on the latter named river, and the city of Tobolsk on the former. It is a certain fact that Magog mentioned here pertains to Russia and not to anywhere else. So, from among Gog and Magog, Gog which represents the Slavic nations are resident in Russia, but whether the Teutonic nations representing Magog reside there or not requires proof. However, for the name of Gog to fit so perfectly to one section of the European nations as proven by the Bible and the encyclopedias, does not leave any doubt that Magog is also another major part of the European nations. The presence of two statutes of Gog and Magog before the Guild Hall in London which are of ancient origin and were present even in the time of Henry V shows that the conclusion we have reached is correct. It is possible that in the beginning there was some relationship between these two nations or that they may even be two branches of the same nation.
18-94b: خَرْج – خَرْج and خَرَاج is the set amount that people donate yearly out of their wealth or خَرَاج is the portion that is taken from the wealth of people (LA), as in أَمْ تَسْـَٔلُهُمْ خَرْجًۭا فَخَرَاجُ رَبِّكَ خَيْرٌۭ : Or does thou ask them a recompense? But the recompense of thy Lord is the best (923:72). خَرْج is more expansive than خَرَاج . خَرْج is not only used for income, but also for expenditure (R).
What is meant by Gog and Magog making mischief: A statement in Ibn Kathir is: یخرج منھا یاجوج و ماجوج علی بلاد الترك فیبعثون فیھا فساد او یھلکون الحرث و النسل From this place, Gog and Magog will launch an attack on the country of the Turks and create turmoil and destroy crops and offspring. In the Gog and Magog are said to sally forth in the end times, which is also referenced in the Quranic verses 18:98-99. Both journeys seem to be for the purpose of attacking the Turks. In the first one, the nation mentioned in the above verse that asked Dhu-l-qarnain to build the wall, appear to be Turks. The Turks may or may not be of the same ethnicity as Gog and Magog but there is no doubt that the nation left south of the wall whose construction is referenced here were the Turks and the ones to the north were Gog and Magog. This is how Allah destined it that the northern nations would attack the Turks twice – the first time as mentioned here and secondly in the end time when the Turks would be the special target of these northern nations.
History is witness to the mischief of Gog and Magog that is mentioned here. The people who inhabited the mountains between Armenia and Azerbaijan were always suffering at the hands of their northern neighbors, Gog and Magog, because of their repeated attacks. Accordingly, Encyclopedia Brittanica writes that the Scythian nations that have been determined to be Magog ruled Media for twenty-eight years. About 512 BC Darius undertook a war against the Scythians. The purpose of this war can only have been to attack the nomadic Turanian tribes in the rear and thus to secure peace on the northern frontier of the Empire. This statement supports the narration given in the Quran about the northern expedition of Dhu-l-qarnain and also that the tribes living north of the Caucasus frequently attacked the tribes living in the north of Iran near the frontier.
18-95 He said: That wherein my Lord has established me is better, so if only you help me with strength (of men), I will make a fortified barrier between you and them:a
قَالَ مَا مَكَّنِّى فِيهِ رَبِّى خَيْرٌۭ فَأَعِينُونِى بِقُوَّةٍ أَجْعَلْ بَيْنَكُمْ وَبَيْنَهُمْ رَدْمًا (۹۵)
18-96a: رَدْم – is blocking a gap with stones (R). This is more efficacious than سدّ because one thing is stacked over another (LA).
أَعِينُونِى بِقُوَّةٍ – means that Dhu-l-qarnain does not need their money but they should provide the labor for construction.
Dhu-l-qarnain’s wall: The wall that is referenced here is the famous wall at Derbent which is situated near the Caspian Sea. Muslim geographers have also mentioned this wall. Accordingly, there is mention of it in Marasid al-Ittila and Ibn al-Faqih. Encyclopedia Brittanica gives the following account of the wall: Derbent or Darband, a town of Caucasia, in the province of Dagestan, on the western shore of the Caspian…It occupies a narrow strip of land beside the sea, from which it climbs up the steep heights inland…And to the south lies the seaward extremity of the Caucasian wall (50 miles long) otherwise known as Alexander’s Wall, blocking up the narrow pass of the Iron Gate or Caspian Gate. When complete, this had a height of 29 feet and a thickness of about 10 feet, and with its iron gates and numerous watchtowers formed a valuable defense of the Persian frontier. The location of this wall which was built for defending the northern frontier as admitted here is exactly in accordance with the narration in the Quran. The misnomer of the wall as Alexander’s Wall is the result of a mistake made by Muslim historians who mistook Dhu-l-qarnain for Alexander. (It should be remembered here that Dhu-l-qarnain is Darius I and not the Darius that fought with Alexander). This statement leaves no doubt that the wall mentioned in the Quran is this wall at Derbent that was made to prevent the tribes north of Caucasia from attacking Iran. These northern tribes are identified as Gog and Magog not only by the Quran but even the historians label them as such.
18-96 Bring me blocks of iron. At length, when he had filled up the space between the two mountain sides, he said, Blow. Till, when he had made it (as) fire, he said: Bring me molten brass to pour over it.a
ءَاتُونِى زُبَرَ ٱلْحَدِيدِ ۖ حَتَّىٰٓ إِذَا سَاوَىٰ بَيْنَ ٱلصَّدَفَيْنِ قَالَ ٱنفُخُوا۟ ۖ حَتَّىٰٓ إِذَا جَعَلَهُۥ نَارًۭا قَالَ ءَاتُونِىٓ أُفْرِغْ عَلَيْهِ قِطْرًۭا (۹۶)
18-96a: صَّدَفَيْنِ – It is the dual form of صَدَف and صَدَف is the side of a mountain. صَدَف عنه means to turn away from him, shun him, avoid him, as in: وَصَدَفَ عَنْهَا : and turns away from them (6:157).
قطر – قُطر means direction, side, from, towards. Its plural is اقطار , as in: أَن تَنفُذُوا۟ مِنْ أَقْطَارِ ٱلسَّمَـٰوَٰتِ :…if you are able to pass through the regions of the heavens and the earth… (55:33) and وَلَوْ دُخِلَتْ عَلَيْهِم مِّنْ أَقْطَارِهَا : And if an entry were made upon them from the outlying parts of it (33:14). قِطۡر is molten brass. قَطرِان is resin, pitch, as in سَرَابِيلُهُم مِّن قَطِرَانٍۢ : Their shirts made of pitch (14:50). قِطار is derived from it (R).
This wall was not made of iron but was made of stones which is shown by the use of the word رَدۡم . Refer to 18-95a. Then why did Dhu-l-qarnain ask for blocks of iron? These are the details that evidence the perfect knowledge of the Quran. The Holy Prophet had not gone to see this wall and Muslims are still trying to determine its location. Even as late as the nineteenth century, Sir Syed termed the Great Wall of China as the wall Dhu-l-qarnain built. Now when it has been properly identified, it is amazing to find that the wall is made of stone, just as the Quran informed us by the use of the word رَدۡم , but it has doors made of iron. It was for the doors that Dhu-l-qarnain asked for the blocks of iron. This is why the mention of the blocks of iron comes after the wall had been made and had reached the side of the mountain on either side. It was then that the iron was melted and shaped into gates on which molten brass was poured to make them stronger. The molten brass was not poured on the wall but on the metal sheets which made the gates.
18-97 So they were not able to scale it, nor could they make a hole in it.a
فَمَا ٱسْطَـٰعُوٓا۟ أَن يَظْهَرُوهُ وَمَا ٱسْتَطَـٰعُوا۟ لَهُۥ نَقْبًۭا (۹۷)
18-97a: This wall became a barrier for the northern tribes. They could neither scale it nor force a hole through it because there were towers at regular intervals along the wall where soldiers resided.
18-98 He said: This is a mercy from my Lord, but when the promise of my Lord comes to pass He will crumble it, and the promise of my Lord is ever true.
قَالَ هَـٰذَا رَحْمَةٌۭ مِّن رَّبِّى ۖ فَإِذَا جَآءَ وَعْدُ رَبِّى جَعَلَهُۥ دَكَّآءَ ۖ وَكَانَ وَعْدُ رَبِّى حَقًّۭا (۹۸)
18-98a: دَكَّآءَ – دَكّ is used for the demolition of a mountain, wall or other similar object (LA), as in فَلَمَّا تَجَلَّىٰ رَبُّهُۥ لِلْجَبَلِ جَعَلَهُۥ دَكًّۭا : So when His Lord manifested His glory to the mountain, He made it crumble (7:143) and وَحُمِلَتِ ٱلْأَرْضُ وَٱلْجِبَالُ فَدُكَّتَا دَكَّةًۭ وَٰحِدَةًۭ : And the earth and the mountains are borne away and crushed with one crush (69:14). According to one saying, دَكّ is an earthquake (LA). دَکّاء is a small earthen embankment (LA) اَرۡضٌ دَکّاء is flat land (R). In جَعَلَهُۥ دَكَّآءَ it means ارضاۥ دَكَّآءَ make it flat land.
The destruction of the wall: The destruction refers to the ultimate destruction of this barrier and then Gog and Magog will sally forth. It is not necessary that the point of their sallying forth will be from where the wall stands, and neither is it necessary that it will be the same tribes who will come out. It could be the progeny of those tribes or it could be other similar nations. According to a hadith, the Holy Prophet said that at the time of his advent a small hole has been made in this wall. This indicates that the time for the exodus and domination of the world by these nations has drawn near.
18-99 And on that day We shall let some of them surge against others and the trumpet will be blown, then We shall gather them all together,a
وَتَرَكْنَا بَعْضَهُمْ يَوْمَئِذٍۢ يَمُوجُ فِى بَعْضٍۢ ۖ وَنُفِخَ فِى ٱلصُّورِ فَجَمَعْنَـٰهُمْ جَمْعًۭا (۹۹)
18-99a: يَمُوج – مَوۡج is an ocean wave, as in فِى مَوْجٍۢ كَٱلْجِبَالِ : amid waves like mountains (11:42). ماج (یَموج) means to rise like a turbulent wave (R).
The last setting forth of Gog and Magog and their fate: This verse refers to the surging of the nations previously mentioned verse. It is stated clearly in another place in the Quran: حَتَّىٰٓ إِذَا فُتِحَتْ يَأْجُوجُ وَمَأْجُوجُ وَهُم مِّن كُلِّ حَدَبٍۢ يَنسِلُونَ : Even when Gog and Magog are let loose and they sally forth from every elevated place (21:96). This means they will dominate the world. Accordingly, in a hadith in Sahih Muslim where Gog and Magog are mentioned, it is stated: لاید ان لاحد بقتالہم no one will have the power to fight them. This combined evidence of both Quran and Hadith leaves no doubt as to the identity of the nations who are referred to as Gog and Magog, and it is equally obvious that their sallying has already taken place. Gog and Magog are the European nations, whether Teutons or Slavs, who have so dominated the world that there is nothing they cannot accomplish. This is an unprecedented situation in world events. This verse portrays their internal condition that Allah will leave them when they will be in a state of great agitation against each other; after dominating the whole world, they will begin to fight among themselves, whether it is by way of war as happened in the World Wars or it takes some other form. The word يَمُوج conveys their state of agitation and astonishment because despite having dominated the whole world they will have no inner peace. This state of anxiety has already started and only God knows how it will be manifested in the future. Their gathering at the call of the trumpet is not just at the final Resurrection but it seems to refer to and include cataclysmic events on a national level as well. There may be a reference in their gathering together to their uniting on the religion of truth, Islam, with a major section of their population embracing this religion. It may be to provide a contrast that the next verse talks about disbelievers. The statement لِيُظْهِرَهُۥ عَلَى ٱلدِّينِ كُلِّهِۦ : that He may make it prevail over all religions (48:28) shows clearly that finally multitudes from among them will accept Islam.
18-100 And We shall bring forth hell, exposed to view, on that day before the disbelievers,
وَعَرَضْنَا جَهَنَّمَ يَوْمَئِذٍۢ لِّلْكَـٰفِرِينَ عَرْضًا (۱۰۰)
18-101 Whose eyes were under a cover from My Reminder, and they could not bear to hear.
ٱلَّذِينَ كَانَتْ أَعْيُنُهُمْ فِى غِطَآءٍ عَن ذِكْرِى وَكَانُوا۟ لَا يَسْتَطِيعُونَ سَمْعًا (۱۰۱)
Bayan-ul-Quran 