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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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poets poems, adding that the stones came from the sky and wind accompanied. 
Muhammad Reza, says that most of the poems do not include raining of the stones.
126
 
First poem is about “saaf” and “haasib”.  
Second poem is about the soldiers of Allah.  
On third poem, Nufayl İbn Habîb says: 
“I thanked Allah when I saw the birds  
And I was afraid of the stones thrown onto me”
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Another poet says this: 
“I feared Allah when I saw the birds,  
In the meanwhile stones were thrown onto us.”
128
 
First two poems indicate that the poets don’t relate the defeat of the army to 
haasib and saaf, on the contrary they relate it to the army of Allah, and at the third 
and fourth poems we find that Elephants’ army was stopped by Mugammas and stoned 
by birds. Because Ibn Hisham’s (h.218) poems as he transferred from Abdullah bin 
Kays er-Rakiyyaat, the birds are clearly depicted to be throwing stones: 
“Eshram played a trick coming up against them with elephants.  
However, he had to turn back and flee, and his army was defeated.  
The birds brought and thrown pebbles onto them.  
They truly looked like stoned people”.
129
 
9. Hunter Birds: Farâhî says that Abraha’s army was defeated by Glorious Allah 
through haasib and that Allah sent in the birds for the corpses to be eaten. Farâhî’s 
term “hunter birds” indicates that the birds were not sent as a means of destruction 
but to prevent people of Mecca from spreading of a dangerous epidemic, hence as a 
reward. But Quran uses “arsala alaa” wording to indicate destruction (torment). 
“arsala alayhim” wording at the 3rd verse of the Surah of Fil means, once again, 
destruction (torment). Fahrattin Raazi points out that the word irsaal means 
destruction (torment).
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Quranic evidence showing that the verb “irsaal” stands for destruction (torment): 
“So, we sent upon them the flood and locusts and lice and frogs and blood as 
distinct miracles.”
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“We sent upon them a strong wind and armies you cannot see”.
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Above verses include the wording “arsala alaa” and each one is a miracle telling 
of the destruction of the societies in disbelief. 
From the explanation and detail given above, it is now clear that accepting 
Quraysh as tarmihim’s addressee and that they fought against the army of elephants 
                                                 
126
 Nadvî, Nakdi Farâhî, p. 26. 
127
 İbn Hishâm, es-Sîretü’n-Nabaviyye, 1, p. 87. 
128
 İbn İshak, Sîretü İbn İshak, p. 41. 
129
 İbn Hishâm, es-Sîretü’n-Nabaviyye, I, p. 95 
130
 Râzî, Tafsîr-i Kebîr, XXXII, p. 101. 
131
 A’râf, 7/133. 
132
 Ahzâb, 33/9; Ankebût, 29/40. 

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Ass. Prof. Hayrettin Öztürk
  
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and that the birds came to eat the corpses but not to throw stones is not very coherent. 
Style and wording of the surah of elephant, when carefully observed; makes it 
apparent that above criticized misleading interpretation is incorrect. 
 
CONCLUSION 
So as to establish an integrated view of Quran; Farâhî developed a new approach 
and philosophy titled word of Quran and Quran interpretation method. Through this 
methodology he has made complete interpretations of around 15 surahs. Surah of 
Fil(elephant) is one of these. The results of the article thereof which includes an 
evaluation of Farâhî’s interpretation of the surah, his principles of interpretation, his 
responses to stoning of the army of elephants, and the criticisms to his responses can 
be listed as follows: 
1. This study is important in its making both classical and modern interpretation 
insights. Because the article considers at one hand the commentaries of Farâhî, who 
is a Quran interpretation theorist from word of Quran School; on the other hand the 
reader is presented with a complete comparison of traditional and modern 
understanding of Quran interpretation. 
2. This article is quite remarkable in its showing positive aspects of its 
infrastructure, to some orientalists who claim that the Quran lacks the unity. Farâhî, 
in this article, especially means to remind us of the impossibility of imitating Quran 
and making the Quran more understandable through his efforts to bring the correct 
meanings into light, and eliminate the disunity in interpretation of Quran. 
3. Study of word of Quran which originates from abridgement and intertextuality 
of Quran has continued with word-meaning relation or direct-relation in the case of 
modern scholars, hence the modern scholars as well, have considered the thematic 
unity of Quran. However, Hamîd al-Dîn al-Farâhî has been the first person to advocate 
that Quran has thematic and structural harmony and this harmony is involves overall 
unity. Today we are able to observe to what extent the concept of surah unity has 
gained significance. Starting from this point of view, the concept of “word of Quran” 
(nazm/verse) which is the view of the minority today can be considered as the 
majority’s view in the future. Developing of this thought will bring along some other 
changes. For instance; Farâhî’s different commentary about the reason why the 
religion/book was ever inspired (to the prophet by Allah) seems like a view to gain 
popularity in the future. 
4. Hamîd al-Dîn al-Farâhî is from Shibli School, he created Farâhî School, his 
students as intellectual scholar have followed: Amîn Ahsan Islâhî, Vahiduddin Haan, 
Gamidi. With Gamidi; this tradition continues as a post-Islamist mentality. Farâhî’s 
mentioned new idea is important. Because post-İslamists define themselves as the 
students of Farâhî School. First disciple of this school, Islâhî held the initial from of 
post-Islamism and Gamidi has carried it to top. Farâhî’s view and opinions have 
opened a new horizon and pathway for humanity. Farâhî’s effort and attempts are 
aimed at invoking a revolution in the way of thinking throughout the Muslim 

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