INTRODUCTION TO SURAH AL-FIL
Surah Al-Fil was revealed in Mecca as the 19th surah, estimated to have been revealed around 615 AD. It is known that little time elapsed between the revelation of this surah and that of Surah Al-Kafirun. At that time, the number of Muslims had not yet reached 40, and neither Umar nor Hamza had embraced Islam [both became Muslims in 616 AD, between the two Abyssinian migrations].
This period marked a significant imbalance between Muslims and disbelievers, with the scales tipped in favor of the disbelievers, who held wealth, power, and social superiority. Among those who had embraced Islam, wealthy converts were few, and most were poor individuals without worldly possessions. In this environment, Surah Al-Kafirun was revealed, addressing the disbelievers directly as “Ayyühe’l-kafirûn” and signaling to the believers that the time had come to separate their ranks, with each group living by its own religion and order.
Reason for the Surah’s revelation
Following this clear message in Surah Al-Kafirun, the disbelievers gave up on any hope of compromise or reconciliation with the Prophet and decided to pursue a new strategy. The materialistic, Afterlife-denying, and morally indifferent elite of Quraysh were intent on maintaining idolatry for their own interests. Islam’s rejection of all idols posed a direct threat to these interests, leading them to adopt a strategy aimed at halting Islam’s progress.
Initially, the Quraysh did not dare interfere with the Prophet’s life, as he was under the protection of Abu Talib and the Hashimite tribe. However, after abandoning mere verbal slanders such as calling him “madman, soothsayer, or poet,” they escalated to physical aggression, even attempting to strangle the Prophet in the Ka’bah, as ‘Uqba did.
Under this new strategy, the Quraysh aimed to prevent Islam’s progress by instilling fear. Although they could not harm Muslims from powerful tribes, they unleashed brutal tortures on vulnerable Muslims, particularly slaves, concubines, and orphans, some of whom were martyred. Faced with this relentless persecution, some Muslims had to hide their faith. The intense fear and helplessness that the Prophet and his followers experienced during this period is later referenced in Surah Al-Baqara, verse 214, as an example for others.
This surah provided spiritual support to the Prophet and the Muslims during their time of distress, reassuring them that those who believe in Allah and follow His commands—though they may feel weak and unable to stand up against oppressors—should not fear. Allah promised to protect and aid them. The surah emphasizes that no matter how powerful the oppressors seem, those who defy Allah’s commands and attack the believers and the weak will eventually face Allah’s punishment and perish. This message reassured the Prophet and his followers that Allah and His messengers would ultimately prevail. These assurances were echoed in subsequent surahs:
67O Messenger! Convey that which has been revealed to you from your Rabb. If you do not do this, then you have not fulfilled the duty of messenger that He assigned you. And Allah will protect you from the people. Surely, Allah will not guide infidels; those who consciously deny His divinity and the fact that He is Rabb.
(Al-Ma’idah/67)
20The ones who strive to oppose Allah and His Messenger; they are among the most humiliated.
21Allah has written: “Indeed, I and My messengers will prevail”. Indeed, Allah is the One Who is competent over everything, the most exalted, the most powerful, the most honorable, the invincible/the subduer
(The Al-Mujadila/ 20, 21)
171-173And indeed, Our words have preceded about Our servants/messengers that we sent: “Surely, they are those who prevail. Indeed, Our armies are those who overcome”.
(As-Saffat/171-173)
51Surely, We will help Our messengers and those who have believed in this simple worldly life and on that day when the witnesses will stand/testify.
52On that day, the excuses of those who do wrong; act against their own good by association others with Allah will not benefit them. And the curse, deprivation will be for them, and worst of the home will be for them.
(Mu’min/ 51-52)
19/ SURAH AL-FIL
Meaning of verses
1,2Have you not seen/thought about how your Rabb dealt with the army with elephant/gang of fools, idiots? Did He not make their evil plans fail?
3-5And He sent upon them clusters of clouds; a storm that poured large drops of rain along with stones of hard clay and then made them like an eaten leaf.
/Have you not seen how your Rabb dealt with the gang of idiots? He sent upon them Ayat division by division/trials upon trials thus He gave them distress of conscience and destroyed them.
Analysis of Verses
Verse 1:
1,2Have you not seen/thought about how your Rabb dealt with the army with elephant/gang of fools, idiots? Did He not make their evil plans fail?
Ashab-al Fil
- a) If we take the word “fil” in the phrase as the name of the animal known to everyone, which is the largest of the land mammals of the order of the trunks, the literal meaning of the phrase “ashab-ı fil” is “friends of the elephant”.
- b) If we take the literal meaning of the word “fil”, which is “short-sighted, weak in foresight, foolish, idiotic”,[1] the meaning of the phrase “ashab al-fil” is “a group of fools, idiots, insensitive people”. (The Arabs must have called the elephant “fil” because the elephant, although it had an excellent memory and was able to use some tools, did not do justice to its abilities).
In the Qur’an, similar to this phrase are Ashabunnar (companions of Hell), Ashabuljahiym (companions of the fiery fire), Ashabisair, Ashabuljannah (companions of Paradise), Ashabulyemin, Ashabulmeymene (companions of the right), Ashabushshimal, Ashabulmash’eme (companions of the left), Ashabula’raf (companions of Purgatory), (i.e. the companions of the Qur’anic phrases), Ashabussebt (the companions of the day of worship/Saturday), Ashabumedyen, Ashabulhijr, Ashabulkahf, Ashaburrakim, Ashabsıratısseviy (the companions of the straight path), Ashaburress, Ashabussefine, Ashabulkubur, Ashabuluhdud.
By the grace of Allah, we present the Surah with both meanings in mind.
OUR EXPLANATION ACCORDING TO THE FIRST MEANING
According to historical sources, the “Elephant Incident” took place 45 or 46 years before this surah was revealed. Despite this, the surah begins with the phrase “الم تر تر (did you not see it?)” as if the event had just occurred and everyone had witnessed it. This is because many people who saw and experienced the “Elephant Incident” were still alive. Stories mention that there were individuals over 50 years old at the time of the surah’s revelation who remembered the event, as well as members of the “Ashab al-Fil” who had experienced it and were unable to return to their homeland due to disabilities caused by the incident.
The more people who witness an event, the less likely it is that accounts of its occurrence are fabricated. Expressions such as “did you not see, do you not see?” instead of “did you not hear?” are used in many languages, including Arabic, for events established by multiple reliable sources. This rhetorical question, similar to one in Surah Al-Ma’un, is not intended to be answered directly but is meant to arouse amazement. In essence, the verse suggests, “It is astonishing that you fear them! Do not be afraid—look at what your Lord did to the Companions of the Elephant! If necessary, He will destroy your enemies in the same way.”
There is also the possibility that this wording is a prophetic reference. Perhaps, in the future, archaeological excavations will uncover the remains of the “Ashab al-Fil,” and these will be exhibited in museums like the preserved corpse of Pharaoh, bringing another form of evidence to light.
According to the Qur’an, the Companions of the Elephant were destroyed by Allah due to their malicious intentions. Arabic and Islamic sources, such as Ibn Ishaq’s Al-Sirat, Ibn Hisham’s Al-Sirat, and Tabari’s Tarikh al-Umam wa’l-Muluk, describe the “Ashab al-Fil” as an army commanded by Abraham, the Abyssinian governor of Yemen, which included an elephant brought from Abyssinia to add grandeur to the force.
Historical accounts indicate that Abraha, Abyssinia’s governor in Yemen in the mid-6th century, observed the Arabs’ reverence for the Ka’bah. For religious, political, and economic reasons, he built an elaborate church called “al-Kulays” in San’â and issued a proclamation inviting the Arabs to worship there. The Arabs rejected this invitation, and an Arab even defiled the church as an act of defiance. Enraged, Abraha assembled an army to destroy the Ka’bah. This event, with the elephant leading the army, became known as the “Elephant Incident,” and the year it occurred was called the “Year of the Elephant.”
As mentioned in verse 127 of Surah Al-Baqara, the Baytullah, built by Prophet Abraham and his son Ismail, was named the Ka’bah because of its compact, cubical shape and four-cornered structure without a ceiling. It was established as a center of tawhid (the oneness of Allah) and a pilgrimage site for people, in accordance with Allah’s command to Abraham (Hajj 27). In the Qur’an, the Ka’bah is referred to as “بيتى Baytî [My House], Baytullah [House of Allah]” (Al-Baqara 125, Hajj 26), “بيتى العتيق Bayt al-Atiq” [Old House], and Mecca, the city it resides in, is given titles such as “امّ القراء Ümm al-Kurâ” [Mother of Cities] (An’am 92), and “Beled al-Amin” [Safe City] (Tin 3).
Outraged by the defilement of the church he had built, Abraha resolved to destroy the Ka’bah, which the Arabs revered as “the House of Allah” and considered a sacred, safe place. Despite Abdulmuttalib’s warnings that no one had ever attacked the Ka’bah, Abraha declared he would strip it of its “safe house” status, boasting that even Allah could not save it from him.
At the time, the Arabian Peninsula was inhabited by Bedouin Arab tribes who were often engaged in conflict with one another. These tribes, unable even to dominate each other, made individual efforts to resist the destruction of their sacred house, but they were quickly defeated by Abraha’s formidable army. Having easily overcome minor resistance, Abraha neared Mecca. Promising not to harm anyone if there was no resistance, he warned that he would destroy the entire city if challenged, allowing those who complied to evacuate.
The next morning, as Abraha’s army prepared to enter Mecca, they were struck by a devastating calamity at a place called Muassib, near the Mahasab Valley between Muzdalifah and Mina, as described in the verses. News of Abraha’s destruction spread, and the Quraysh gained great prestige from this event, making their caravans virtually untouchable wherever they traveled.
Historical sources report that after this event in 571 AD, the polytheistic Meccans began to believe in “One God” and removed their idols from the Ka’bah for about ten years. However, they eventually returned to their previous practices.
Verse 2:
Did He not make their evil plans fail?
“Did He not disorient their schemes, like a man who loses his way and does not find what he seeks? Did he not divert it from its goal and purpose?”
Here the Quraysh are reminded of Allah’s blessing in protecting and preserving the Ka’bah when they were powerless against the mighty Elephants. In other words, Allah, who has already crushed those who wanted to attack His House, will crush those who are proud of their own strength against His Messenger and the minority of believers.
Verses 3-5:
3-5And He sent upon them clusters of clouds; a storm that poured large drops of rain along with stones of hard clay and then made them like an eaten leaf.
/Have you not seen how your Rabb dealt with the gang of idiots? He sent upon them Ayat division by division/trials upon trials thus He gave them distress of conscience and destroyed them.
“طير (tayr)” is the plural of “طائر (ta’ir).” In dictionaries, “طائر (ta’ir)” is defined as “a being that flies in the air with wings.” The original meaning implies “flying with wings” and does not encompass flying without wings. Early commentators relied on this definition, interpreting the verse as, “Did He not send flocks of birds upon them?” This interpretation led to simplified readings of the Surah.
Some scholars suggested that the Surah, being concise, does not go into detail about the event because its focus is not on specifics but on the outcome—specifically, that the attempted harm by a powerful force was thwarted and destroyed. They considered it unnecessary to understand all the verses in detail, saying, “We can understand this much without needing to grasp every detail.”
Others argued that Allah intentionally left this event vague, much like He did with the number of the “Companions of the Cave” in the story of Ashab Al-Kahf. They believed that speculating about these details would be like “throwing stones at the unseen” (i.e., making baseless assumptions) and saw wisdom in leaving both stories somewhat open, refraining from further interpretation.
Muhammad Abduh and his followers suggested that “طير (tayr)” in verse 3 refers to disease-carrying mosquitoes, proposing that these small creatures could have spread disease among the Abyssinian soldiers. They referenced historical accounts of smallpox and plague outbreaks among the survivors of Abraha’s army as evidence. Ibn Hisham reported that smallpox and measles first appeared in this region following the incident.[2]
Hamid al-Din Farahi proposed that the “termîhim” in verse 4 refers to the Meccans and other Arabs who “saw” the event. He argued that the birds were not sent to throw stones but arrived to eat the corpses of the Companions of the Elephant. He also challenged popular accounts such as “Abdulmuttalib requesting his camels back from Abraha instead of discussing the Ka’bah” and “the Quraysh and other Arabs avoiding resistance and leaving the Ka’bah to Allah’s protection.” According to Farahi, the Arabs themselves threw stones at Abraha’s army, and Allah then sent down a storm of stones to complete their destruction, followed by birds to consume the fallen bodies.
However, this interpretation is problematic. According to Farahi’s explanation, the verse order of the Surah would need to be structured as, “You threw at them stones that were cooked. Then Allah made them like eaten crops and sent flocks of birds upon them.” But the Qur’an first mentions the flocks of birds, then states they were pelted with stones, and finally that they became like eaten crops.
Some have speculated that a volcanic eruption near Abraha’s army caused lava to rain down on them, destroying the army with burning stones.
Our Perspective on This Surah:
This surah, which describes an event from the recent past, does not contain any ambiguous (mutashabih) verses and does not require deep interpretation. This is because there were living witnesses in Mecca at the time, both among the people involved in the incident and among the Meccans. Thus, there is no question of these verses being ambiguous. The Surah was clearly understood by the Prophet, his companions, and the people of that time.
The assumption that these verses are unclear, or that some explanations seem contradictory, is due to interpreting the word “طير (tayr)” as strictly meaning “birds.” A similar misinterpretation will be encountered later in Surah Al-Naml when “Hudhud” is translated as “bird.”
Assigning the meaning “flying with wings” to “طير (tayr)” is actually inconsistent with the Qur’an. In Surah Al-An’am, verse 38, Allah states, “There is no creature on earth or bird that flies with two wings but they are communities like you.” Here, the verb “يطير (yatiru)” simply means “flies,” and the phrase “بجناحين (bi janahayni)” is added to clarify “flying with two wings.” If “طير (tayr)” inherently meant “flies with wings,” there would be no need for the phrase “بجناحين (bi janahayni).” Thus, deriving the meaning of “birds with wings” from “طير (tayr)” alone is inaccurate.
Certain Arabic words carry specific meanings. For instance, “Isra” means “traveling at night,” not merely “traveling.” Likewise, “tayr” does not imply “flying with two wings” but simply “flying,” as shown in Surah Al-An’am, verse 38.
With this Qur’anic understanding, it would be more accurate to interpret “tayr” in verse 79 of Surah An-Nahl as “clouds” rather than “birds.”
79Have they not looked at the birds/clouds which are under a command in the space of the sky? No one except Allah holds them. There are indeed evidences/signs in this for a people who believe.
(An-Nahl/ 79)
If the words “صفّات (As-Saffat)” and “يقبضن (yagbidna)” in verse 19 of Surah Al-Mulk are also interpreted literally, this meaning becomes clearer. The same understanding applies to “سرب” (swarms) translated by exegetes and linguists as “clusters, groups, or gatherings.”
raining down large grains of rain with baked stones
In all commentaries, the verb “ترميهم (termîhim)” is taken as a “verb mufr, mufr, muennes” form derived from the infinitive “رمى (remyün)”. The root meaning of this verb is “to throw.” Actions like throwing stones or arrows are expressed with “remy,” and even the word “مرمى (bullet)” originates from this root. “Remy” is also used metaphorically to mean “to curse” or “to slander” (An-Nur 4, 6, 23).
When the root of the verb “ترميهم (termîhim)” is interpreted as “رمى (remyün)”, the verse naturally translates to, “And they were throwing at them stones baked in the fire.” This has led interpreters to imagine what exactly was being thrown and by whom.
According to Muqatil, “Each bird threw three stones, one in its beak and two in its claws. These stones, with the name of the person they would strike written on them, would kill that specific person. The stones would pierce the spot where they hit, exiting from the other side. For instance, if it struck someone’s head, it would exit through his abdomen.”[3]
Ikrimah narrated from Ibn ‘Abbas: “When the stones hit someone, a blister would form at the impact site, causing a disease similar to smallpox. The smallest of these stones was the size of a lentil, while the largest was the size of a chickpea.”[4]
We are inclined to believe that this event unfolded differently than the usual interpretations found in commentaries. Before explaining this perspective, three key elements of the verse should be examined:
The first is the root from which the verb “ترميهم termîhim” derives. According to Arabic lexicons, the verb “termîhim” could potentially derive from “رميم (remiyun)”, which contains the same letters “ر م ى (r-m-y)” but with a slightly different vocalization. As a noun, “remiyun” means “a cloud with large, heavy raindrops that fall hard on the ground.” If used as a verb, it would mean “the cloud makes the rain fall heavily and forcefully.” Additionally, interpreting “rmy” in its traditional sense of “to throw” allows for a metaphorical understanding of the clouds “throwing stones,” meaning that the stones could have rained down like hailstones.
The second point is the meaning that the letter “ب be” at the beginning of the phrase “بحجارة bi hicaretin” adds to the sentence. The preposition “be” (pronounced “bi” when attached to the following word), known as “harf al-jar” in Arabic grammar, can add various meanings to a sentence, such as “addition, transitivity, causation, assistance, companionship, substitution, oath, or priority.” Traditionally, interpreters have taken “be” here to imply “attachment” and translated the phrase as “their baked stones.” In our opinion, however, this preposition implies “companionship” (musahaba) and should be understood as “together with the baked stones.”
The third point is the Qur’anic usage of the word “سجّيل siccil”. The term “siccil” is generally accepted as an Old Persian (Pahlavi) loanword in Arabic, meaning “seng-i gil” or “baked stone made of clay.” Our aim is to highlight how this word is used in other Qur’anic verses. Apart from this verse, “siccil” appears in two other locations in the Qur’an.
82,83And when Our command came, We turned there upside down. And We rained upon them stones of layered baked clay which were marked from your Rabb. And these are not far from those who do wrong; act against their own good by associating others with Allah.
(Hud/ 82, 83)
74Thus did We turn them upside down and rained upon them stones made of baked clay.
(Hijr/ 74)
If we consider expressions describing “the earth being brought under the earth” along with “Then, with the dawn, the screaming and roaring seized them” in verse 73 of Surah Al-Hijr, it suggests that the verses are describing a volcanic eruption and a simultaneous earthquake. The phrase “stones made of baked clay,” characterized as “منضود (mandudin) [stacked]” in verse 82 of Surah Hud, seems to describe the lava [slag] ejected by a volcano, forming heaps. Thus, based on the Qur’an’s usage of “stones of siccil” to mean “lava [slag]” in these verses, it is plausible to interpret “stones of siccil” similarly in this verse. Consequently, the “stones of sijjil”—a volcanic discharge—may have been carried by the wind and rained down on the “Companions of the Elephant” with heavy rain.
Given the above, verses 3 and 4 can be paraphrased as follows:
a storm that poured large drops of rain along with stones of hard clay
In summary, these two verses convey the following: Our Lord sent clouds with heavy, hard rain upon the “Companions of the Elephant.” This cloud is described as “the gale.” According to the Qur’an, rain and storms are among Allah’s armies, which have often brought victory to the believers. On its way to the scene, the gale gathered “stones of siccil [baked stones, cinders]” from nearby volcanic mountains and poured them down upon the “Companions of the Elephant” along with rain and hail.
A thunderstorm is a severe atmospheric phenomenon involving lightning, thunder, strong winds, torrential rain, or hail. Such storms are particularly common in hot climates.
As we can see, if these words are interpreted as we have suggested, there is no need for forced explanations or unfounded rumors. The verses and the Surah are very clear.
Certain ancient sources and geographical evidence support this interpretation. For instance, both small-scale maps of the Hijaz region and satellite images show craters in the area where the incident took place. Additionally, volcanic mountains and hills formed near the site of the event still exist today.
According to Ibn Ishaq in Sirat Ibn Ishaq, “For a while, not even grass grew in the place where the Elephant Incident occurred. Later, the vegetation of the region changed.”
The poet Abu Qays ibn Aslet, in one of his verses, describes how stones rained down upon them and crushed them like dwarfs.
Ferezdak, a poet of the Umayyad period, also referred to the Elephant Incident, saying, “May Allah rain on Hajjaj b. Yusuf the stones He rained to protect the Ka’bah. These stones struck the Abyssinian soldiers riding the elephant and destroyed them.” (Sirat-un-Nabawiyya, 1, 63). Notably, al-Farzdak did not use the phrase “throwing stones” but referred to a “rain of stones.”
According to the Sirat al-Nabawiyya, some poets and writers wrote that a black cloud rose on the day of the “Elephant Incident” and destroyed the Abyssinians.
In some stories, it is reported that there was a violent storm and wind in the area where the incident took place.
then made them like an eaten leaf.
The word “عصف (asf)” in the verse refers to the dry leaf of a tree. It is also used in verse 12 of Surah Rahman: “ذو العصف والرّيحان (zü’l-asfi wa’r-reyhan) [leafy grains and fragrant plants].” Describing the leaf as “eaten” implies that it is rotting and fragmented. “Eaten” refers to the state of a leaf after insects have chewed it into pieces, or when animals have munched, chewed, and ground it up. This expression vividly illustrates how the stones, raining down amidst the gale, shattered the attackers’ bodies.
In our view, there is no need to interpret this description as “a portrayal of the state of the Companions of the Elephant when they were destroyed by smallpox or measles,” or to complicate the verse sequences, judge these narratives as ambiguous (mutashabih), or argue that this surah cannot be understood in contemporary times. In verse 1, the “how” is explicitly revealed, making the surah comprehensible in its straightforward narrative.
An Overview of the Event Described in the Surah
The destruction of the attackers was a “miracle,” not an ordinary or accidental occurrence.
When understood in the historical context, it becomes clear that Allah Almighty did not leave the protection of the Ka’bah—referred to as “بيتى (beytî/my house)”—to the polytheists. Instead, He took matters into His own hands to defend His sacred house. Through His boundless power and might, Allah safeguarded both the Ka’bah and the city where the Prophet of the End Times—soon to be sent as a mercy to all worlds—would be born, protecting them from enemy attack.
This incident further demonstrates that Allah Almighty did not permit the Companions of the Elephant (Abraha and his army) to destroy His holy house or to exert control over this sacred land. The story narrated in Surah Al-Fil is rich with lessons and reflection. Throughout history, and even in present times, many enemies of Islam have sought to lay traps against Allah’s religion. However, just as Allah has protected His faithful servants and defeated past oppressors by turning their own plots against them, He can and will continue to do so. This divine protection is something that should always be remembered.
EXPLANATION OF THE SURAH ACCORDING TO THE SECOND MEANING:
As we have explained above, the basic meaning of the word “Fil” is “weakness of vision, weakness of foresight; stupidity, idiocy”. In this case, the phrase “Ashab-al Fil” means “a group of fools and idiots”. According to the Qur’an, the Meccan elders who resisted the Qur’an, were hostile to the Messenger of Allah and denied the Afterlife were of this nature:
1Ya/10, Sin/60.
2-6The Qur’an that contains the laws/that is prevented from corruption which is sent down by the One Who is the most exalted, the most powerful, the most honorable, the invincible/the subduer, the possessor of vast mercy so you may warn with it those people whose ancestors were not warned and thus who are apathetic is the evidence that you are among those messengers and indeed you are on a straight path.
(Ya-Sin/1-6)
59So, now, at this word do you wonder? 60And you laugh, you do not weep. 61And you are the ones who do not use their reason properly.
(Al-Najm/59-61)
171And the example of some of the infidels; those who consciously deny the divinity of Allah and the fact that He is Rabb is like the one who shouts as shepherds/crows at that which do not hear but a call or shout; they are deaf, dumb and blind. Therefore, they do not reason either.
(Al-Baqara/ 171)
58And when you invite them to Salah [supporting financially and spiritually; enlightening the community], they take it in ridicule and amusement. This is because they are a people who do not reason.
(Maida/ 58)
14-16They will not fight you together, except within fortified cities or behind walls. Conflict among themselves is severe like of those who have tasted the sin of their deeds just before them and who will have a painful punishment in Akhirat [Afterlife]. And you think they are together but their hearts are scattered as in the example of that satan who says to man: “Disbelieve; consciously deny the divinity of Allah and the fact that He is Rabb” and when he disbelieves; consciously denies the divinity of Allah and the fact that He is Rabb, he says: “I am away from you; indeed, I fear Allah, Rabb of all universes”. Thus it is because they are a people who do not use their reason.
(Hashr 14-16)
In this case, the “Ashab al-Fil” mentioned in this Surah are the prominent people of Mecca who did not use their minds and ideas sufficiently and did not accept the Qur’an. Here our Lord has shown the art of TEVRIYYA[5].
Ababîl= URF
In Surah al-Mursalat, the verses of the Qur’an are described as “those who were sent in clusters”. This phrase is rendered here as “He sent upon them those who flew in clusters”.
1-7The Ayat of the Qur’an that were sent group by group/division by division and overthrow all what opposes it, revive the peoples, separate the truth and the falsehood as they revive, which reminds as an excuse or a warning, is the evidence that, indeed, with what you are threatened, frightened will definitely occur.
(Al-Mursalat/1-7)
The Qur’an is also characterized by the following features:
1-5Gravitational force in the universe, repulsive force in the universe,
stars; galaxies; the sun, the moon and their floating around themselves and in the orbits around the star that they belong to, and thus the formation of the night, the day, and other conditions for life, tide, the night-the day, the seasons, arranging the conditions of life for all kinds of living creatures and plants are the evidences, the Ayat of the Qur’an which; impose a constant distress, depression and remorse for those who consciously deny the divinity of Allah and the fact that He is Rabb, are easy and facilitate for the believers, give good tidings to them, make them happy, are conveyed from hand to hand, through words and hearts, always prevail, make them pay attention and arrange all personal and social matters, have orders and prohibitions for every matter; set forth principles; are evidences that,
(An-Nazi’at/)
We also see how this group was destroyed by the Qur’an.
1Alif/1, Lam/30, Ra/200.218 These are the Ayat of the Book and an explicit Qur’an/Qur’an that clarifies.
2Time to time the infidels; those who consciously deny the divinity of Allah and the fact that He is Rabb will wish “If only We had been Muslims”.
12Thus We impose the Qur’an into the hearts of the criminals.219
3Let them eat, enjoy and be diverted by false hope. But they will know soon.
4And we have not manipulated/destroyed a land without that there was a known book for it.
5No community can advance its end of the term nor can delay it.
(Al-Hijr/1-5)
200,201Thus We inserted it into the hearts of those sinners. They will not believe in it until they see the painful punishment.
(Shuara/200, 201)
18Rather, We dash the truth upon falsehood and it destroys it. Then you see that the falsehood has perished. O woe to you for what you ascribe to Allah!
(Al-Anbiya/ 18:)
Considering the expressions in the verse, “Have you not seen, tayr, ibabil, hijaratin min siicil, the crop with its head eaten”, we should see these as symbols in “VISIONS”. As it is known, visions are shown with symbols in Sunnah. (The visions of the famous Visionary Nostradamus were also always with symbols, but the truth of the matter was understood after the visions were realized).
4When Joseph said to his father: “O my father! Indeed I have seen eleven stars, the sun and the moon; I have seen them submitting to me”
(Yusuf/ 4)
43And the ruler said: “Indeed, I have seen that seven lean cows eating seven fat cows, and seven green spikes and seven dry spikes. O chiefs! If you should interpret a vision, enlighten and convince me about this vision”.
(Yusuf/ 43)
36And two young men entered prison with him. One of them said: “Surely, I have seen myself pressing wine”. The other one said: “Surely, I have seen myself carrying bread over my head and birds ate from it. Give us its interpretation. Surely we see you among those who produce good”.
(Yusuf/ 36)
27And surely, Allah has made that vision to come out as true in truth; “If Allah wills, you will enter Masjid al-Haram in safety as the ones who have turned back to their normal civil life”. Therefore, Allah knows what you do not know. Then He bestowed you a conquest lesser/closer than that.
(Al-Fath/27)
In this case, Rasulullah saw in vision, through these symbols, that this misguided society would perish.
The visions that our Prophet saw, as mentioned in Surah At-Takwir, Al-Najm, and Isra, are the visions alluded to in this Surah of the Elephant.
Based on this interpretation, the meaning of the surah, in our view, is as follows:
Have you not seen how your Rabb dealt with the gang of idiots? He sent upon them Ayat division by division/trials upon trials thus He gave them distress of conscience and destroyed them.
Our explanations fit within the framework of this interpretation.
According to the classical understanding, as outlined above, Abraha attempted to destroy the Ka’bah, and Allah intervened miraculously to prevent him by sending birds with stones. This interpretation assumes divine intervention in history and is seen as a miracle.
However, upon examining historical records, it becomes evident that the Ka’bah has been attacked multiple times, and Allah did not always protect it. Examples include:
1- Before Abraham, some of the rulers of Yemen had attempted to destroy the Ka’bah. Allah did not protect the Ka’bah then. The rulers of Mecca at that time, the Huza’a, protected it.
2- In 684, the army sent by Yazid burned and destroyed the Ka’bah to capture Abdullah b. Zubayr. Allah did not protect the Ka’bah then either.
The Ka’bah was rebuilt.
3- In the year 693, the army under the command of Hajjaj from the Umayyads beat the Ka’bah with catapults and killed hundreds of pilgrims because it was the pilgrimage period. Hajjaj took a break from the war for a while and resumed the destruction. Allah did not protect the Ka’bah then either.
4- In 930, the Carmatians destroyed the Ka’bah, took away the Karatash (Hajar al-Aswad) and killed thousands of pilgrims. Then Allah did not protect the Ka’ba again.
5- In 1670, Sharifs seeking tribute rained bullets on the Ka’ba under Ottoman protection. 200 people were killed and 700 wounded. The pilgrims’ belongings were looted. Then Allah did not protect the Ka’bah again.
At the time of Abraha’s expedition, he was a follower of the last Prophet Jesus—thus, a follower of the True Religion—while the Meccans were polytheists (as our Prophet had not yet arrived). The Ka’bah was filled with idols. According to traditional accounts, this interpretation implies that Allah helped the polytheists rather than the followers of the True Religion (!).
When examining this narrative, it is also necessary to consider the logistical challenges of traveling from Yemen to Mecca with elephants. Given the environment and climate of Arabia, it is worth questioning whether such a journey would have been feasible for elephants, especially considering their daily needs of approximately 200 kg of food and 300 liters of water. Given these conditions, this interpretation appears questionable.
Allah is the one who knows best.
[1] (Lisan al Arab, article “fyl” )
[2] (Ibn Hisham, al-Sīrat al-Nabawiyya, Cairo 1955, I-II, 43-62]
[3] Muqatil
[4] (Razi; al-Mefatih al-Ghayb)
[5] Tevriyya, in the art of literature, is “to mean the distant meaning of a word with two meanings by saying its close meaning”. In tevriyya, both meanings of this word are real.