Microsoft Word Elmi Mecmue 28

Prıncıples of Hamîduddîn al-Farâhî’s Exegesıs of the Qur’an and Interpretatıon of Surah al-Fil
  
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itself, but respective interpretations are derived from various reliable and unreliable 
rumours.
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 Farâhî thinks that, all of the glossators have explained the details of the 
story through rumours not caring much about the difference between the reliable and 
non-reliable rumours. Generally, this method impedes reaching a true interpretation. 
What matters in this context is Quranic explanation. The Quran is very concise on this 
incident and does not involve the details. Mentioned general rumour is due to the fact 
that this incident is very popular. Moreover; Arabs started their history with this event 
and they referred to the incident in their poetry. Accordingly, the verse starts with the 
expression “alam tara qayfa fa’ala rabbuka”.
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Farâhî addresses the relevant rumours under three titles: 
1.  Abraha’s attack and relevant rumours. 
2.  Stoning of Companions of the Elephant. 
3.  Hunter birds 
1. Abraha’s attack and relevant rumours:  
Farâhî thinks that the rumours from classic Islamic resources are doubtful and 
questionable. Farâhî even thinks that all such rumours are baseless. Regarding their lack 
of proof, they must not be taken into consideration. Also, all these rumours root from Ibn 
Ishak. And Ibn Ishak accepts rumours from The Jewish and non-reliable resources.
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 Also 
Nesim Islahi, one of the most famous disciples of the Farâhî School, supports his teacher 
by stating that Imam Malik once called Muhammad b. Ishak “dajjal”.
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Farâhî thinks that the truth behind the rumours is that: 
a) Abraha and ‘Abd al-Muttalib meeting: Rumour 
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 is that Abraha’s men 
collected all the camels of Quraysh. 200 of these belonged to ‘Abd al-Muttalib. ‘Abd 
al-Muttalib appeared before Abraha to request his camels to be returned to him, and 
Abraha respected him and allowed him to sit next to him and negotiations started. 
Meanwhile, Abraha said “I am here to destroy the Kaaba; holy temple of your father 
and grandfathers and you didn’t say a single word on this” to ‘Abd al-Muttalib, and 
‘Abd al-Muttalib replies “I am the owner of the camels and I want them back. Kaaba’s 
owner is Allah and Allah shall protect his home”. Then ‘Abd al-Muttalib prays at the 
gate of the Kaaba and climbs up to the mountains along with the people of Mecca, to 
hide.
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 Farâhî says; how can it be possible for ‘Abd al-Muttalib to ask for his camels 
instead of speaking for Kaaba? 
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67
 al-Farâhî, Mecmû’âyi Tafâsîr-i Farâhî, p. 382. 
68
 al-Farâhî, Mecmû’âyi Tafâsîr-i Farâhî, p. 382. 
69
 al-Farâhî, Mecmû’âyi Tafâsîr-i Farâhî, p. 383; al-Farâhî, Tafsir-i Nizâmi’l-Qur’ân, p. 45. 
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 Tahkîkât-ı İslâmî (magazine), volume no: 6, number: 2, Nisan-Haziran, Aligerh, 1987, pp. 62-63; İbn 
İshak, ibidem., (Mukaddime)  
71
 İbn İshak, Sîretü İbn İshak, p. 39; İbn Hishâm, es-Sîretü’n-Nabaviyye, I, pp. 84-85. 
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 at-Taberî, Jâmi ‘al-Beyân fî Tafsîr al-Qur’ân, XXX, 195-196; İbn Hisham, es-Sîretü’n-Nabaviyye, I, 
83; İbn İshak, Sîretü İbn İshak, p. 39  
73
 al-Farâhî, Mecmû’âyi Tefâsîr-i Farâhî, p. 384. 

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Ass. Prof. Hayrettin Öztürk
  
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b) War of Arabs vs. Abraha: Farâhî says; Abraha, upon leaving for Kaaba to fight, 
was attacked by small groups of Arab tribes. Arabs were ready to fight Abraha who 
wanted to destroy their holy place. Even some poets have written poems on this 
incident. One of the primary era poets, Dhû’l-Rumma says:
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“Our arrows have clearly hit Abraha, 
There was a column of dust and dirt in the sky. 
Amr walked onto him, shredding his ribs 
As the horses go by, with sore of an open wound.” 
Mawlana Farâhî, in regard to this poem, says that someone from Dhû’l-Rumma's 
tribe shot Abraha with an arrow and that this incidence occurred on a day at which a 
large amount of dust was flying in the air because Allah had sent wind and thrown 
pebbles on them, therefore destroying the army of elephants.
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c) Abraha’s attack: Farâhî claims that Abraha's attack was during pilgrimage 
(hajj) time and that Abraha’s men captured also the sacrificial lambs of Quraysh and 
submits as a proof below poem from Ikrime b. Hisham:  
“Dear Allah, bring disgrace upon al-Asvad b. Maksud who catches many camels 
which were obviously meant for sacrifice.”
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d) Betrayal of Sakhif tribe: Farâhî thinks that Arab poets satirised the Sakhif tribe 
for its cooperation with the opposing forces during the protection of Kaaba. 
Accordingly, Dirar b. Hattab expressed the situation in his poem as follows: 
“Sakhif, like a hopeless fugitive; fled to the side of their own deity, Laat.”
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All the rumours with the subject of Abraha and the cooperation of Sakhif tribe 
are consistent and Abû Righâl Sakhafi's tomb is stoned because he had shown 
directions to Abraha’s army. If just like the Sakhif; Arabs as well have escaped, what 
was the Sakhif's fault to be satirised?
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e) Farâhî’s “kayd” explanation and Abraha’s plan: According to Farâhî; Abraha 
had chosen Haram months to attack Mecca. He was planning to attack Mecca during 
a time Arabs would be busy with Hajj; more specifically he wanted to attack during 
the time when they would be busy with sacrifices at Mina or tashrik (the eve of a 
bairam) days during which they would be tired of traveling.
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 But Allah (c.c.) brought 
their plans to end up with naught. First, he stopped Abraha at Batn Muhassir. Arab’s 
used Muhassir’s stones as weapons and then Allah sent forth a wind towards Abraha’s 
army who came to destroy Kaaba, a wind with a rain of pebbles in it. Obvious from 
                                                 
74
 al-Farâhî, Macmû’âyi Tafâsîr-i Farâhî, p. 384.  
75
 al-Farâhî, Tafsîr-i Sûre-i Fîl, p. 48; al-Farâhî, Macmû’âyi Tafâsîr-i Farâhî, p. 384.  
76
 al-Farâhî, Macmû’âyi Tafâsîr-i Farâhî, p. 383; İbn Hishâm, es-Sîretü’n-Nabaviyye, I, 85. 
77
 İbn Hishâm, es-Sîretü’n-Nabaviyye, I, p. 81. 
78
 al-Farâhî, Macmû’âyi Tafâsîr-i Farâhî, p. 385.  
79
 al-Farâhî, Tafsîr-i Sûre-i Fîl, p. 51; al-Farâhî, Macmû’âyi Tafâsîr-i Farâhî, p. 386. 

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