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Prıncıples of Hamîduddîn al-Farâhî’s Exegesıs of the Qur’an and Interpretatıon of Surah al-Fil
  
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of Kaaba is destroyed, it would be dangerous for us” and continues: “He and his army 
with elephants were powerful and I prepared myself for a death with patience.” Obviously, 
the poem shows that ‘Abd al-Muttalib has shown efforts to stop Abraha but could not 
succeed. People of Mecca as well knew that it was impossible to fight to win against 
Abraha’s army. Ibn Hisham expresses this situation on his work “Seerat” as follows: 
“Quraysh, Kenaane, Huzeyl and those who are present at Harem at the time; considered 
fighting against Abraha, then they found that they would not manage to do that. Hence, 
they changed their mind about fighting. Hence, they had no option but to pray to Glorious 
Allah. Glorious Allah accepted their prayers and destroyed Abraha’s army”
113
 
4. Farâhî states that just the way Arab tribes on his way fought against Abraha; 
Quraysh as well have fought a brave war, even injuring Abraha as it can be understood 
from the poem of Dhû’l-Rumma.
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The poem specifies Abraha’s wound from his war with Aryât as well as another 
previous war’s wound. The actual name of Abraha is Abû Yaksûm Abraha el-Ashrem. 
During his war against Aryât; his nose or lip(s) were torn open hence the nickname 
“Ashram” is attributed.
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 The poem also mentions horses. Abraha’s army came up 
with elephants and camels. The war was not a war involving horses, but it involved 
elephants. Actually, Quraysh did not have the strength to stand up against such an 
army because Abraha’s army consisted of thousands of people and accompanying 
elephants. It was not possible for Quraysh to be able to fight and resist against such a 
massive army. Therefore, they thought that it would be better to climb up to the 
mountains and protect themselves instead of fighting in the battlefield, since they had 
no other hope but the help of Allah.  
5. Farâhî’s claim that Elephants incidence took place during Hajj time and that there 
were neck-bands on the necks of the animals: The claim that Abraha's attack took place 
during Hajj time is unreal. There is no evidence indicating that Abraha attacked during 
Hajj time. Nesim Islahi as well, has admitted this.
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 There are various opinions about the 
time of the elephant’s incidence. Popular opinion suggests that the prophet (pbuh.) was 
born 50 days before this incidence.
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 With reference to presence of people in Harem; 
Nesim Islâhî had claimed that they were pilgrims
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 However, it is not right to say that 
they were pilgrims. Because there has ever and always been people in Harem. People have 
ever been busy with prayer and circumambulation of Kaaba. 
Farâhî’s only proof is Ikrime's poem. However, the poem makes it clear that there 
were neck-bands on camels’ necks. Neck band is a sign which indicates that the 
                                                 
113
 Islâhî, Tadabbür-i Qur’ân, IX, 561-562; İbn Hishâm, es-Sîretü’n-Nabaviyye, I, 82; at-Taberî, Jâmi 
‘al-Beyân fî Tafsîr al-Qur’ân, XXX, p. 194. 
114
 al-Farâhî, Macmû’âyi Tafâsîr-i Farâhî, p. 384. 
115
 Kazancı, Ahmet Lütfi, “Abraha”, DİA, İstanbul, 1996, X, p.79. 
116
 Tahkîkât-ı İslâmî, pp. 62-64. 
117
 İbn Kathîr, Tafsîru’l-Kur’âni’l-Azîm, V, p.255. 
118
 Tahkîkât-ı İslâmî, p. 64. 

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Ass. Prof. Hayrettin Öztürk
  
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particular animal is meant for sacrificial purposes. But it is not a must that every such 
camel be sacrificed within the same year. And it is not possible to claim that all of the 
camels were sacrifices. Because they were the camels of Quraysh and Tihaame 
people. ‘Abd al-Muttalib as well, had 200 camels among these.  
6. Betrayal of the Sakhif Tribe: Farâhî’s claim involves that there is no difference 
between Sakhif tribe and Quraysh and he adds that if both the Sakhif and Arabs have 
fled; then why are the Sakhif satirised?
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We have to establish that there is difference between the two situations. When 
Sakhif tribe heard that Abraha has come; they went up to Abraha and told him that 
“this is not the temple of Laat which you seek to destroy, that one is in Mecca”
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People of Thaif did not only show the way but also send along the person called Abû 
Righâl to guide Abraha. On the contrary, people of Mecca did not help Abraha. They 
have even tries to convince Abraha to change his mind about demolishing Kaaba. 
When he did not accept the offer, they had to flee to the mountains. 
7. Farâhî’s “kayd” explanation and the plan that Abraha entered Mecca during 
Hajj time: “kayd” translates as secret trick, or to set a trap. Another dictionary 
definition of the word is definite precaution. In language it is referred to as “al-
Kaydut’Tadbir be baatilin aw hakkin”
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 Glorious Quran includes the word does not 
have any particular meaning of secret trick; on the contrary it means definite 
precaution at various sections. As can be seen on this verse; “Whoever should think 
that Allah will not support directly in this world and the Hereafter - let him extend a 
rope to the sky, then cut off his relation with those he prays for-other than Allah, and 
let him see: will his effort remove that which enrages him?”
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The meaning is independent from what meaning we attribute to the word “Kayd”. 
Because Abraha attacked not during Hajj time but in Muharrem month.
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 Ibn Ishak's 
rumour; Abraha built a temple named Kullays and asked people to perform their 
religious practices there, instead of Kaaba. Then claiming that an Arab soiled at the 
temple; Abraha found a reason to perform his plan which is to destroy Kaaba.
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 But 
Allah won’t permit him to do so. Sending an army from among its armies; Allah 
destroys Abraha’s soldiers. 
8. The reason for destruction of Abraha’s army: In his claim, Farâhî says that 
Quraysh fought against Abraha
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supporting his opinion by quoting seven or eight 
                                                 
119
 al-Farâhî, Macmû’âyi Tafâsîr-i Farâhî, p. 385.  
120
 Nadvî, Nakdi Farâhî, p. 23. 
121
 İbn Manzûr, Lisânu’l-Arab, Dâr-ı Sadr, Beyrut, nd., IV, p. 389. “Kayd” issue. 
122
 Hac, 22/15. 
123
 al-Kurtubi, Abû Abdillah Muhammed b. Ahmed b. Bekr b. Farh, al-Câmi’u li Ahkâmi’l-Qur’ân, 
translation: M. Bashir Eryarsoy, Buruc Publishing, İstanbul 2003, XIX, p. 357. 
124
 et-Taberî, Jâmi ‘al-Beyân fî Tafsîr al-Qur’ân, XXX, pp.193-194; İbn İshak, Sîretü İbn İshak, p. 38; 
Nedvî, ibidem., p. 25 
125
 al-Farâhî, Tefsîr-i Nizâmi’l-Kur’ân, p. 446; al-Farâhî, Macmû’âyi Tafâsîr-i Farâhî, p. 388 

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