Prıncıples of Hamîduddîn al-Farâhî’s Exegesıs of the Qur’an and Interpretatıon of Surah al-Fil
237
inflicting the heavenly and worldly creatures upon targets.
97
Evidence is in the
following verse:
“Haven’t you seen/considered what Allah did to Âd tribe?”
98
This verse depicts the annihilation of the Âd tribe. Same meaning is also present
in the verse of the Surah of al-Fil (The Elephant).
Understandably, “tarmihim” at the fourth verse of the Surah of al-Fil (elephant)
cannot be addressing the people of Mecca. Because in this verse, a sort of stone called
“siccil” is mentioned. If throwing of the stones pertains to the people of Mecca; then
it would not be necessary to include “siccil”. Saying only “tarmihim bi hejaratin”
would suffice then. It is understood that in Persian, “Siccil” is something that consists
of stone and mud.
99
In Arabic there are various words for “sand” and “stone”.
However, only “siccil” addresses a particular meaning. The fact is “siccil” is a type
of stone which is not available around Mecca and its neighborhood. Taberi says that
the “siccil” came from the sky.
100
Then where could have people of Mecca brought
these stones, to throw?
Historical tribes have been destroyed either by a painful screaming sound (loud
sound) or demolishing and turning upside-down of settlements (urban areas) or
raining stones. Among these, the most pre-dominant one is raining of the stones and
it is referred to throughout the Quran many times.
101
The ruining of the tribes is a miracle. Lut’s tribe destruction was referred to by
“hijaratan min siccil”; the same is utilised to address the Companions of The
Elephants. Lut’s tribe was destroyed by a miraculous destruction; which is raining of
the stones. Why wouldn’t the same be valid for the Companions of The Elephants?
2. Proof of Rumours: Farâhî states that the rumours about companions of the
elephant root from Ibn Ishak and that Ibn Ishak accepts rumours from The Jewish and
non-reliable resources.
102
And, Nesim Islâhî claimed that Imam Malik once called
Muhammad b. Ishak “dajjal”.
103
Above rumours let us think that there is a hostility based on hatred between Imam
Malik and Muhammad b. Ishak. Because Muhammad b. Ishak was the most
knowledgeable scholar to know Ansaab philosophy in Medina, he used to claim that
Imam Malik is a freed slave and Imam Malik rejected this. Hence the two hated each
other. Imam Malik has written the “Muwatta” and Ibn Ishak said; “bring it to me so
that I can sort out the fact and fiction in his work”. Upon hearing this, Imam Malik
97
Nadvî, Nakdi Farâhî, p. 38.
98
Fecr (89), p.6.
99
Râğıb al-Isfahânî, Mufradât al-Fâzı’l-Qur’an, revision: Saffan Adnan Davûdi, Damascus, 2002, the
word “siccîl”.
100
at-Taberî, Jâmi ‘al-Bayân fî Tafsîr al-Qur’ân, XXX, p.81.
101
Hicr, 15/73,74; Ankebût (29), p.40.
102
al-Farâhî, Macmû’âyi Tafâsîr-i Farâhî, s. 383; al-Farâhî, Tafsir-i Nizâmi’l-Qur’ân, p. 45.
103
Tahkîkât-ı İslâmî, pp. 62-63; İbn İshak, Sîretü İbn İshak, (Preface)
Ass. Prof. Hayrettin Öztürk
238
said, “He is one of the dajjals”. He is carrying on the rumours from the Jews.
104
Muhammad Hamidullah in his prefaces to Ibn Ishak; evaluates this rumour and states
that Imam Malik’s condemning of Ibn Ishak was not because of hadith. On the
contrary, he was rejecting him due to the fact that the prophet’s wars-related rumours
and Khayber, Kurayza and Nadir wars-related information which he transfers, were
received from the Jews. Ibn Ishak was trying to bring them to light. However, he was
not claiming that the information was reliable.
105
Shibli Nu’maani argues that Muhammad b. Ishak, who is one of Tabiins, is an
authority in hadith discipline, that scholars trust him on seyar and magazi, that Buhari
narrated from him, that much of historical information today is available with the
effort of him. However he also argues that there is not a consensus among hadith
scholars about his reliability as a source that Imam Malik was against him that he
included narrations on Khayber and other facts from the Jews that converted to Islam
later on. Therefore, he is not a reliable source on this subject.
106
Apart from that, many
others say that he is reliable. Many known hadith scholars such as Shu'ba, Sufyaani
Sawri, Sufyaan bin Uyeyna, Yahya bin Said, Hammad bin Zayd, Hammad bin Seleme
have received and transferred hadith from him.
107
Nesaai and Ibni Maaje’s Sunans as
well have rumours transferred through his channel.
108
Imam Buhari states that he
could not find anyone who distrusts Muhammad b. Ishak.
109
Muhammad b. Ishak is
considered reliable by many hadith scholars and hadiths transferred through him are
present on many reliable books of hadith. Therefore, it is inappropriate to consider
him unreliable just because a few people consider him unreliable.
3. ‘Abd al-Muttalib’s asking for his camels: In this claim; Farâhî found it strange
that he asked for his camels instead of speaking for Kaaba.
110
However, if when
considered carefully, Ibn Ishak’s rumour indicates that ‘Abd al-Muttalib was not alone
at the mentioned meeting. At this meeting, ‘Abd al-Muttalib was accompanied by
Bani Bekr's leader Yaamer b. Amr b. Nufaase and Huzeyl's leader Huwaylid b. Vasile.
They offered Abraha one third of all goods of Tihaame for him to go back without
demolishing Kaaba.
111
Also, ‘Abd al-Muttalib's poem shows that
112
he tried to change Abraha’s mind and
he tried to convince him to go back, he says: “O…Commander of Ethiopia! If the house
104
Nadvî, Nakdi Farâhî, p. 15.
105
Nukuş, Lahor, Rasul no, volume. 11, İbn İshak; Sîretü İbn İshak (Preface), p. 380; İbn İshak, Sîretü
İbn İshak, Preface.
106
Nu’mânî, Mavlânâ Şiblî, Sîratü’n-Nabî, Dârü’l-Musannifîn, Azam Garh, 1983, I, p. 23-24.
107
Nukuş, p. 386; İbn İshak, Sîretü İbn İshak, ( Preface)
108
İbn İshak, Sîretü İbn İshak, ( Preface)
109
İbn İshak, Sîretü İbn İshak, ( Preface)
110
al-Farâhî, Macmû’âyi Tafâsîr-i Farâhî, p. 384.
111
İbn Hishâm, es-Sîretü’n-Nabaviyye, I, pp. 81-82; at-Taberî, Jâmi ‘al-Beyân fî Tafsîr al-Qur’ân, XXX,
195; al-Azrakî, Kâ’be ve Mekke Tarihi, p. 144
112
İbn İshak, Sîretü İbn İshak, p. 41.
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