Indexed OCR Text

they were to be thrown into the fire. When this was done, many people were
thrown into the fire. Eventually, when a woman carrying her infant child was
brought to a trench, she hesitated. Allaah granted speech to her child who
said, "O mother! Be steadfast because you are certainly upon the truth."
The historian Ibn Is'haaq down, writes that the king massacred over twenty
thousand people in this manner. This incident took place in the city of Najraan
in Yemen. The boy's name was Abdullaah bin Taamir and the king was Dhu
Nawaas, whose real name was Zur'ah. After ascending to the throne, he was
known as Yusuf Dhu Nawaas. His father was Tabbaan Asad, more famously
known as Abu Karb. However, because the kings of that region were known as
Tubba, the books of history refer to them as the Tabaayi'ah dynasty of Yemen.
The first of these kings was man named Abu Kurayb, who forsook idol worship
and converted to Judaism upon the advice of two Jewish Rabbis from the Banu
Qurayzah tribe when he invaded Madinah. He then left Madinah and
proceeded to Makkah, where he had the Kabah shrouded. He then returned to
Yemen with the two Rabbis, who continued to propagate the message of
Hadhrat Moosa v to the people. This led to the conversion of many people in
Yemen.
When his descendant Dhu Nawaas martyred the more than twenty thousand
Mu'mineen in Najraan, a man by the name of Dows managed to escape and fled
to Shaam. There he reported the incident to the Emperor of Rome. Enraged by
the injustice, the Roman Emperor wrote to Najaashi in Abyssinia to punish Dhu
Nawaas for his despicable crime. Najaashi immediately marched upon Yemen
and swiftly conquered the region. In an effort to flee across the sea, Dhu Nawaas
drowned and so met his end.
800

The Muhaddith Ibn Abi Haatim , reports from Hadhrat Rabee , who was the
son of Hadhrat Anas t that the incident of the people of the trench occurred
during the period of Fatrah382. He narrates that some people during this period
decided to leave their settlements and live in a place where they could safely
preserve their religion of Christianity. This was due to the persecution and
torture that the Christians were suffering at the hands of tyrants. After they
eventually settled in a desolate and distant land, news of their whereabouts did
not remain a secret for long and soon spread. When the heretic king of the time
heard where they were, he mobilised his army and captured all of them. He then
tried to force them to forsake their Deen, but they refused to submit. Eventually,
he had trenches dug, filled with fire and then issued instructions that every
person refusing to forsake Christianity should be cast therein. Unafraid, these
Mu'mineen consoled their children that these fires were really there to rescue
them from the fire of Jahannam.
They then went into the fire with their conviction pinned in Allaah. Allaah
therefore gave death to each one of them before the fire could even touch
them. Despite the large number of people thrown in, the fire was so fierce that it
did not cool down. On the contrary, it started to burn even more fiercely until it
grew out of control and even consumed the king and all his men. This is
referred to in the verse, "Accursed are the people of the trenches (who dug trenches);
those of the heavily fuelled fire".383 This narration appears in the Tafseer of Ibn
Katheer (Vol.4 Pg.493).
Hadhrat Ali t reported that this incident occurred in Persia when the king
forsook the true religion to pursue idol worship. He then permitted marriage to
close relatives such as one's mother, daughter's sisters and aunts, causing the
382
The period between Hadhrat Isa v and Rasulullaah p, when no other Ambiyaa a aale came to any
nation.
383
Surah Burooj, verses 4-5.
801

scholars in the land to revolt. Rather than accepting what they had to say, he
ordered his men to dig trenches and light fires in them. He then issued the
decree that anyone who regards such marriages to be invalid should be burnt
alive in these fires. Despite his threat, a large group of righteous people stood up
against him and were consequently martyred in these trenches.
Imaam Qurtubi alta, has stated that the incident of the people of the trench
refers to three incidents. These are the incident in Najraan, another in Shaam
and the third in Persia. In all three cases, the Mu'mineen upholding the true
Deen were put to death by being cast into trenches filled with fire.
Allaama Ibn Katheer Aldas, has quoted from Hadhrat Muqaatil als, that the incident
of the trenches took place thrice in history. It occurred in Shaam during the reign
of the Roman emperor Iltanayoos, in Persia during the reign of the emperor
Nebuchadnezzar and in Najraan in Yemen during the reign of the king Yusuf Dhu
Nawaas. He states that the incident that the Qur'aan refers to in Surah Burooj is
the third that occurred in Najraan.
In the Words of the Qur'aan
Allaah states in verses 1-16 of Surah Burooj:
وَ السَّمَاءِ ذَاتِ الْبُرُوجِ ﴾(١) وَالْيَوْمِ الْمَوْعُوْدِ {(٢) وَشَابِدٍ وَّ مَشْهُوْدٍ ٠٥(٣) قُتِلَ أَصْحُبُ الْأُخْدُودِ ﴾(٣)
النَّارِ ذَاتِ الْوَقُوْدِ {(٥) إِذْ بُمْ عَلَيْهَا قُعُوْدٌ ◌ٌ(*) وَّ بُمْ عَلَى مَا يَفْعَلُوْنَ بِالْمُؤْمِنِيْنَ شُهُؤْدٌ ٥*(٧) وَمَا نَقَمُوْا
مِنْهُمْ إِلَّ أَنْ يُؤْمِنُوْا بِاللهِ الْعَزِيْزِ الْحَمِيْدِ {(٨) الَّذِىْ لَهَ مُلْكُ السَّمُوتِ وَ الْأَرْضِ * وَ اللهُ عَلَى كُلِّ شَىْءٍ
شَهِيدٌ *(٩) إِنَّ الَّذِيْنَ فَتَنُوا الْمُؤْمِنِيْنَ وَ الْمُؤْمِنْتِ ثُمَّ لَمْ يَتُوْبُوْا فَلَهُمْ عَذَابُ جَهَنَّمَ وَ لَهُمْ عَذَابُ الْحَرِيْقِ (١٠٠)
إِنَّ الَّذِينَ أُمَنُوا وَ عَمِلُوا الصَّلِحُتِ لَهُمْ جَنْتٌ تَجْرِئٌ مِنْ تَحْتِهَا الْأَنْهُرُ ٥٥*ذَلِكَ الْفَوْزُ الْكَبِيرُ (١١٦) إِنَّ بَطْشَ
رَبِّكَ لَشَدِيْدٌ (١٢٠) إِنَّهَ بُوَ يُبْدِىُ وَ يُعِيْدُ ١٣٩) وَ بُوَ الْغَفُوْرُ الْوَدُوْدُ (١٣) ذُو الْعَرْشِ الْمَجِيْدُ (١٥) فَعَّالٌ
لِّمَا يُرِيدُ (١٩٨)
802

By (the oath of) the sky filled with stars! By the promised day (the Day of Qiyaamah)! By the
day which presents itself (to people as they remain where they are, namely Friday) and the day
when people are presented (to the plain of Arafaat, namely the day of Arafaat - the 9th of Dhul
Hijjah) ! (Referring to a nation of Kuffaar who killed many Mu'mineen Allaah says,) Accursed are the
people of the trenches (who dug trenches) ; those of the heavily fuelled fire (who lit fires in
the trenches to burn the Mu'mineen alive, who) when they sat by the trenches and were
witnesses to what (atrocities) they did to the Mu'mineen. They (these Kuffaar) found no fault
in them (no excuse to kill the Mu'mineen) except that they believed in Allaah, the Mighty,
Most Worthy of praise; to Whom belongs the kingdom of the heavens and the earth.
Allaah is Witness to everything (and will severely punish these Kuffaar for what they did). Verily
those who harm the Mu'mineen and Mu'minaat and do not repent thereafter, for them
shall be the punishment of Jahannam and the punishment of burning. Most certainly,
those who have Imaan and who carry out good deeds shall have Jannaat beneath which
rivers flow. That is the supreme success (even though they had to suffer temporarily in the
world). Undoubtedly, the grasp (punishment) of your Rabb is severe indeed. Verily, it is He
Who creates the first time and then creates again. He is the Most Forgiving, All Loving,
Owner of the Throne, the Majestic and the One Who does as He pleases. (None can question
Allaah.)
Two Fascinating Incidents
Allaama Ibn Katheer alda, has quoted a narration from Ibn Abi Dunya, who
narrated from Hadhrat Muhammad bin Ja'far bin Abi Taalib. He states that he
heard from some scholars that when Hadhrat Abu Moosa Ash'ari t conquered
the city of Isfahan, he noticed a portion of the wall had collapsed. He therefore
gave instructions for the wall to be rebuilt and it was. However, it had hardly
stood for a short while before it collapsed once again. When it was rebuilt, it
again collapsed in a heap. Realising that there must be a grave of a pious person
beneath the wall, the Sahabah y started to dig and unearthed a grave. Inside
they found a person standing with a sword in his hand. The sword bore the
inscription, "I am Haarith bin Madaad who took revenge from the people of the
trench."
803

Hadhrat Abu Moosa Ash'ari t then exhumed the body and buried it in a Muslim
cemetery. When the wall was then rebuilt, it remained standing.
Another fascinating story is narrated by the Muhaddith Ibn Hazm ail da. ). He writes
that it was during the Khilaafah of Hadhrat Umar t that a person was digging
somewhere in Najraan, when he discovered a grave. Looking inside, he saw a
corpse sitting in such a manner that his two hands were holding the two sides of
his head. When the people moved his hands away, blood started to flow from
the head, but would immediately cease when his hands were put back in place.
The person was wearing a ring, which bore the inscription, "My Rabb is Allaah!"
The people then wrote to Ameerul Mu'mineen Hadhrat Umar t to enquire what
was to be done. He informed them that the body was to be left as is and the
body was to be reburied in the same place. It soon became known by the people
in the area that this was the grave of Abdullaah bin Taamir, the boy whose story
was related above.
Historians have written that Haarith bin Madaad belonged to the Jurhum tribe
and was a descendant of Hadhrat Ismaa'eel v from his son Thaabit. He was also
the king of Makkah approximately five hundred years after Hadhrat Ismaa'eel v.
If it was indeed his grave that was opened, it would mean that the incident of
the people of the trench took place a very long time ago. This would have been
before the period of Fatrah, during which time it is believed that the incident of
the people of the trench took place.
However, since these are historical reports and have no chain of narrators as
Ahadeeth do, they remain as stories. Even if they are deemed to be accurate,
their reference need not be to the incident mentioned in the Qur'aan. They
804

could well be referring to other incidents where people were killed in a trench.
And Allaah knows best.
805

Lessons and Conclusions
Some Five Points
Allaah opens Surah Burooj by taking an oath on the stars. When we take an oath,
we do so in the name of the being we regard as the greatest. However, because
there is none greater than Allaah, He is at liberty to take an oath on anything He
pleases. It needs to be remembered that if Allaah takes an oath in the name of
something, it does not necessarily mean that such a thing is of high esteem in
Allaah's sight.
The oaths Allaah takes in the Qur'aan are taken to emphasise something and to
draw man's attention to factors that testify to the truth of the statement to be
made. By doing this, people may be able to better understand, remember and be
convinced. For example, Allaah opens Surah Teen by stating, "By the fig, the olive,
Mount Sinai and this city of safety". This does not mean that these objects are
revered by Allaah. However, they are used to draw one's attention to events
related to them. Therefore, the fig and olive relate to the land of Palestine,
where Allaah's true Nabi Hadhrat Isa v was born. Thereafter, Mount Sinai
relates to the illustrious Nabi Hadhrat Moosa v, whom Allaah spoke with at
this location. The city of safety (Makkah) then relates to the birthplace of
Allaah's final Nabi Muhammad &. All of these events serve to emphasise and
testify to the fact that man was created in the best of forms, but then lowered
himself to the lowest of the low by rebelling against the commands of Allaah. Of
course, those who have Imaan and do good deeds will be living up to their title
as the best of creation and be worthy of entering the Jannah of bliss.
806

Therefore, the oaths Allaah takes in the Qur'aan are not oaths as we take them,
but tokens of emphasis to draw attention to something and to provide further
testimony and evidence of the veracity of the statement to be made.
The oaths taken in Surah Burooj may now be more clearly understood. Allaah
opens the Surah by saying, "By (the oath of) the sky filled with stars! By the promised
day (the Day of Qiyaamah)! By the day which presents itself (to people as they remain where
they are, namely Friday) and the day when people are presented (to the plain of Arafaat, namely
the day of Arafaat - the 9th of Dhul Hijjah) !" Thereafter, Allaah states, "Accursed are the
people of the trenches ... "
This Surah tells us that although the villains in the incident sat beside the
trenches and enjoyed themselves watching the innocent Mu'mineen suffer,
tables will be turned on the Day of Qiyaamah when they will be suffering in
Jahannam and the Mu'mineen enjoying themselves in Jannah.
The opening words of the Surah therefore tell us that the star filled skies which
attest to Allaah's creative excellence and His Oneness also testify to the fact that
the people of trench will not get away with their tyranny, nor will the Mu'mineen
be left unrewarded. Also attesting to this is the Day of Qiyaamah, when none will
have any power besides Allaah. Another two factors that testify to this are the
days of Jumu'ah and Arafah, since these are days when millions of people bow
before Allaah in submission.
The four things that Allaah names in this Surah therefore serve to testify to the
point being made so that people may have no reason to doubt it. And Allaah
knows best.
807

The People of the Elephants
In his historical work, Allaama Ibn Katheer ales, has written that when Yemen had
been in the control of the idol worshipping Himyar tribe, their king Yusuf Dhu
Nawaas had thousands of Christians killed for their religion. This incident is
narrated in Surah Burooj, where Yusuf Dhu Nawaas and his people are referred
to as the people of the trench. Details of this have passed above.
However, there were two Christians who managed to escape death at his hands
and fled to Shaam, where they sought the help of the Christian king there.
Outraged at the oppression against his fellow brethren in faith, the king sent a
message to his ally Najaashi, who was king of Abysinnia. Upon receiving the
message, Najaashi immediately dispatched an army to avenge the deaths of the
people in Yemen. He appointed two of his best commanders Abraha and Aryaat
to lead the forces to Yemen. When this powerful army reached Yemen, they
conquered the land and freed the land from all traces of the Himyar tribe. Yusuf
Dhu Nawaas was drowned when he tried to flee across the ocean. This took
place in the year 525 A.D.
Abraha and Aryaat were then appointed as viceroys of the king of Abyssinia to
govern over Yemen. However, friction inevitably surfaced between the two
viceroys and it was Abraha who eventually had Aryaat killed. Abraha thereby
became the sole viceroy of Yemen.
Abraha was a staunch Christian and wished to convert all of Arabia to
Christianity and to even end the reverence that the Arabs had for Makkah. In his
fit of religious fervour, he decided to construct such a magnificent church in
808

Yemen that would have no equal. The historian Suhayli al wan, has written that
Abraha spent an immense amount of money on the construction, which boasted
intricate inlays and decorations made with gold, precious gems and ivory. He
desired that the Arabs abandon the Kabah in Makkah and be so impressed by
this huge structure that they would pay homage to his "Yemeni Kabah".
He then made a proclamation that no one in Yemen should ever visit the Kabah
in Makkah and that pilgrimage should now take place to his "Kabah". Although
the Arabs were idol-worshippers and had placed 360 idols in the Kabah, the
creed of Hadhrat Ibraheem v was still dear to them and the love and reverence
for the Kaabah had permeated deep within their hearts. Consequently, the
Adnaan, Qahtaan and Quraysh tribes became extremely upset at this
proclamation.
Ibn Katheer aul as, writes that an Arab trader from the Quraysh managed to get
into the church and defecate in it. Hadhrat Muqaatil bin Sulaymaan aul das, writes
that some Arab youngsters set fire to the church. Whatever it was, the
proclamation was certainly inflammatory and bound to provoke such reactions
from the Arabs. Some narrations state that some travellers had lit a fire for their
personal needs nearby, but it got out of control and burnt the church down.
Nonetheless, when Abraha was told that devotees of the Kabah had ruined his
church, he swore never to rest until he had destroyed the Kabah. It was then in
the year 570 or 571 A.D that he took permission from the king and left for Hijaaz
on his mission of spite. Abraha prepared himself and set out with a huge and
powerful army so that none might prevent him from carrying out his mission. He
took along a great, powerful elephant, the like of which had never been seen
before.
809

This elephant was called Mahmood and it was sent to Abraha from Najaashi
particularly for this expedition. Najaashi also sent eight other elephants384.
When the Arabs heard of Abraha's expedition, they considered it an extremely
grave matter. They held it to be an obligation upon them to defend the Sacred
House of Allaah and repel to whoever intended a plot against it. Thus, the
noblest man of the people of Yemen and the greatest of their chiefs whose name
was Dhu Nafr set out to face him Abraha. He called his people, and whoever
would respond to his call among the Arabs, to go to war against Abraha in
defence of the Kabah. Although many people responded to his call and entered
into battle with Abraha, he defeated them. This was, of course, due to Allaah's
will and intent to highlight His honour and veneration for the Ka'bah.
When Abraha's army reached the land of the Khath'am tribe, their leader Nufayl
bin Habeeb rallied his people to stop Abraha. However, their resistance was
swiftly crushed and Nufayl was captured. Although he was marked for execution,
his life was spared when Abraha realised that his knowledge of the routes to
Makkah would be invaluable to them.
When the army reached Taa'if, the people of Taa'if sent their leader Mas'ood
Thaqafi to entreat Abraha to spare their idol Laat. In exchange for this, they
would send their guide Abu Righaal to guide him to the best passage to Makkah.
Abraha agreed and took Abu Righaal along with them. However, they were close
to Makkah at a place called Mughammas when Abu Righaal died. The Arabs
384
Some state that there were 12 elephants in total. Their intention was to use the elephants to
demolish the Ka'bah. They planned to do this by fastening chains to the pillars of the Ka'bah and
placing the other ends around the neck of the elephant. Then they would make the elephant pull on
them in order to tear down the walls of the Ka'bah all at one time.
810

during the Period of Ignorance used to stone the grave of Abu Righaal because
they believed he had betrayed the Kabah to save his idol. In fact, even the
people of Taa'if used to speak ill of him afterwards.
The historian Ibn Is'haaq al dan, writes that it was at Mughammas that Abraha
despatched his vanguard to the area where the Quraysh grazed their camels. The
vanguard raided the area and seized all the camels. Amongst these were 200
camels belonging to Abdul Muttalib, the grandfather of Rasulullaah p. Abraha
then sent his messenger Hanaata Himyari to the people of Makkah with the
message that he had not come to fight them, but only intended to destroy the
Kabah. He promised to leave their wealth and property untouched if they
abandoned all resistance. He also told the messenger to inform them that if they
wished to negotiate with him, they should send over their leader to him.
The chief of the Quraysh at the time was Abdul Muttalib. After the messenger
had conveyed the message to Abdul Muttalib, the chief said, "We do not have
the strength to fight Abraha. The Kabah is the house of Allaah, which was built
by His dear friend (Hadhrat Ibraheem v). Allaah will therefore see to its
protection." The messenger then bade Abdul Muttalib to accompany him to
Abraha to state the case, which he did.
Abdul Muttalib was a man of such striking countenance and personality that
Abraha was overawed by him. Abraha therefore came down from his seating
place and sat down with Abdul Muttalib. "What is it that you want?" Abraha
asked. Abdul Muttalib replied, "I want my camels that you have seized." To this,
Abraha remarked, "I was very impressed with you when I saw you. However,
now that I have heard what you have to say, I have changed my opinion of you.
You have come to ask for your camels and say nothing about this Kabah that has
been the focus of the religion of your forefathers?" Abdul Muttalib replied, "I
811

am the owner of these camels and have come to ask for them. That House has
its own owner and He will see to its protection." Foolishly undermining the
statement of Abdul Muttalib, Abraha scoffed, "Well! He will not be able to
protect it from me." "In that case," Abdul Muttalib responded, "You may do as
you please."
Some narrations state that some other leaders of the Quraysh were also with
Abdul Muttalib during this meeting. Some of them offered to pay Abraha a third
of all the produce of the Tihaama region if he returned to Yemen without
touching the Kabah. However, Abraha rejected their proposal.
Abdul Muttalib later returned to Makkah with his camels and proceeded straight
to the Kabah, where he held the ring of the door and prayed. A large group of
the Quraysh joined him in prayer. Another narration states that when he
returned from the meeting, Abdul Muttalib told all the people of Makkah to
vacate their homes and head for the mountains with their families to avoid any
bloodshed. He then returned to the Kabah with some other leaders and they
clung to the door of the Kabah, praying to Allaah to protect the Kabah and those
who tended to it.
Although there were 360 idols in the Kabah at the time, they ignored all of them
during this time if crisis and prayed solely to Allaah. The books of history that
record the words they used during that supplication cite only the name of Allaah
and no other god. This can be seen in the couplets that Abdul Muttalib used, as
quoted in the Seerah of Ibn Hishaam. These words have also been quoted by the
historian Suhayli , in his Rowdatul Unf and by Imaam Ibn Jareer Tabari ala ).
After this supplication, Abdul Muttalib joined the other people of Makkah in the
mountains.
812

When Abraha decided to leave for Makkah the following day, the huge elephant
Mahmood refused to budge. Despite much coaxing and even a harsh beating
that left him injured, the elephant remained sitting where it was. When they
turned it in any direction other than Makkah, it would spring up and run.
However, when turned to the direction of Makkah, it would not move an inch. It
was then that large flocks of birds were seen flying towards the army. Each bird
carried three pebbles that were the size of a chickpea. It carried one in its beak
and the other two in each claw. Imaam Waaqidi als, states that the like of
these birds had never been seen before. They were smaller than pigeons in
size, with red claws and made a sound that send shivers down the spine. The
flocks rained these pebbles down upon Abraha's army. It is reported that when
a pebble struck a person, it penetrated right through his body, which then
disintegrated limb by limb. Hadhrat Abdullaah bin Abbaas t stated that when
struck by a pebble, the person's blood would flow like water from the body
and the flesh and bones would simply spill to the ground. Abarah also suffered
this fate.
Those who were not struck by the pebbled started to run about in terror,
searching for Nufayl bin Habeeb to guide them back home. However, he refused
to assist them in any way and recited a couplet, which meant:
"Where can there be an escape when the Rabb is the pursuer?
As for the one with the cut nose (Abraha), he has become the loser and not the
victor"
813

Hadhrat Ataa bin Yasaar ly stated that while a large proportion of the army died
on the spot, many died as they tried to flee back home. He states that Abraha
also died a languishing death when he made it to the land of the Khath'am. The
elephant Mahmood survived with two other elephants and lived on in Makkah.
However, the other two had become blind and lame.
Hadhrat Muhammad bin Is'haaq aida, reports from Hadhrat Aa'isha wie al dente, and her
sister Hadhrat Asmaa wie ail do that they saw these elephants wandering around
blind and lame, eating only what people gave them.
The destruction of the army took place at a valley called Muhassar, which lies
between Muzdalifah and Mina.
Hadhrat Jaabir bin Abdullaah t reports that when Rasulullaah p was proceeding
from Muzdalifah to Mina, he hurried through the valley of Muhassar. Imaam
Nawawi il das, writes that it is therefore Sunnah to pass swiftly through this area
where the people of the elephants were punished.
Imaam Maalik als, has also reported in his Mu'atta that Rasulullaah p said, "All of
Muzdalifah is suitable for staying over, except the valley of Muhassar."
The incident of the people of the elephants took place in the month of
Muharram, approximately 40 to 50 days before Rasulullaah p was born. The
incident became so famous amongst the Arabs that they referred to the year as
the Year of the Elephant.
814

In the Words of the Qur' aan
The Qur'aan describes the incident in Surah Feel (Chapter of the Elephant), in
which Allaah says:
بِسْمِ اللهِ الرَّحْمنِ الرَّحِيْمِ
آلَمْ تَرَ كَيْفَ فَعَلَ رَبُّكَ بِأَصْحُبِ الْفِيْلِ ١١٢٥) أَلَمْ يَجْعَلْ كَيْدَبُمْ فِى تَضْلِيْلٍ ﴾(٢) وَ أَرْسَلَ عَلَيْهِمْ طَيْرًا
أَبَابِيلَ {(٣) تَرْمِيْهِمْ بِحِجَارَةٍ مِّنْ سِجِّيْلٍ ونِ(٣) فَجَعَلَّهُمْ كَعَصْفٍ مَّأْكُوْلٍ ٪(٥)
TRANSLATION: Have you not seen how your Rabb dealt with the people of the
elephants? Did He not lay their plans to waste and send against them flights of birds,
that pelted them with clay pebbles, making them look (destroyed) like eaten fodder?
815

Lessons and Conclusions
An Eyewitness Account
The famous Arab poet Nufayl bin Habeeb who had witnessed the destruction of
the people of the elephant recited the following lines of poetry to describe the
incident. The approximate meanings of his words are:
"O Rudaynah! If only you had witnessed, but will never again witness
what we had witnessed at the edge of the valley of Muhassab
I praised Allaah when I saw the birds
Yet I also feared that a stone may be thrown at us
(At that time) All the people were asking about Nufayl
As if I owed anything to the Abyssinians"
Also describing this incident, the famous Arab poet Abdullah bin Zab'ara
composed a poem, which meant:
"They were sixty thousand who did not return to their land
Even after returning their ill one (Abraha) did not live
The Aad and Jurhum had been there before them
Allaah reigns above His servants, keeping them aright"
816

The poet Abul Qais bin Aslat said:
"Stand up in prayer and kiss the corners of this House that lies between the
mountains
When the help of the Owner of the Arsh arrives, then the armies of this King will
repel them in such a manner that some of them lay in the dust while others were
struck down with pebbles
Thereafter, the entire army fled in defeat, with only a few of them reaching their
families in Abyssinia"
Turning to Allaah
The historian Ibn Is'haaq al ., has written that when he returned from the
meeting with Abraha, Abdul Muttalib told all the people of Makkah to vacate
their homes and head for the mountains with their families to avoid any
bloodshed. He then returned to the Kabah with some other leaders and they
clung to the door of the Kabah, praying to Allaah to protect the Kabah and those
who tended to it. Although there were 360 idols in the Kabah at the time, with
each one dedicated to specific needs, they ignored all of them during this time if
crisis and prayed solely to Allaah.
In fact, a narration from Rasulullaah p narrated by Hadhrat Ummu Haani que cảil (pin )
and Hadhrat Zubayr bin Awwaam t states that for ten years after this incident,
the Quraysh worshipped none other but Allaah. 385
385 Tabraani, Mustadrak of Haakim, Bayhaqi and Ibn Asaakir.
817

The One Who Stopped the Elephant
A narration of Bukhaari describing the incident of Hudaybiyyah also contains an
extract that shed more light on the incident of the people of the elephants. The
narration tells us that when Rasulullaah p and the Sahabah w were proceeding
to Makkah for Umrah, the Quraysh (thinking that the Muslims had come for war)
sent a contingent of cavalry as a vanguard to ambush them. The contingent was
led by Khaalid bin Waleed t who had not yet accepted Islaam at the time. Seeing
the contingent, Hadhrat Abu Bakr t remarked, "We have come only to visit the
Kabah. However, if the Quraysh try to stop us, we shall fight them." However,
Rasulullaah p quickly altered their course and out manoeuvred Khaalid t's group
in such a manner that the Muslims were in a position to attack. When they
reached this position, Rasulullaah p's camel Qaswa sat down and refused to
move. At this point, the group of the Quraysh spotted the Muslims and beat a
hasty retreat back to Makkah.
When she refused to move ahead so that the Muslims could attack, the Sahabah
y started to call out, "Qaswa has become stubborn! Qaswa has become
stubborn!" However, Rasulullaah p said, "Qaswa has not become stubborn, for
stubbornness is not her habit, but she was stopped by Him Who stopped the
elephant." Then he said, "I swear by the Being Who controls my life that if they
(the Quraysh) ask me anything which will respect the ordinances of Allaah, I will
grant it to them." Rasulullaah p then nudged the camel and she got up and
proceeded to the farthest end of Hudaybiyya.
The largest of the elephants, which was a symbol of victory for the Abyssinians,
refused to lead the attack during Abraha's intended assault on the Kabah. In a
like manner, Qaswa refused to move on to attack the Mushrikeen contingent
since this would violate the sanctity of the Haram of Makkah, where fighting is
818

prohibited. This gave Rasulullaah p the time and opportunity to make it clear to
the Mushrikeen that the Muslims had not come to wage war, but only to
perform Umrah. Fighting cannot be allowed to take place within the precincts of
the Haram because this would lead to the desecration of the hallmarks of Allaah
and the Deen, such as the Kabah, the Masjidul Haraam, the Maqaam of Hadhrat
Ibraheem v, Safa and Marwa and many others.
Some Five Points
The First
Allaah states, "Have you not seen how your Rabb dealt with the people of the
elephants?" Although this statement seems to address Rasulullaah p, it is really
addressing the people of Makkah and all Arabs in general. However, the address
appears to be directed to Rasulullaah p because the incident occurred a short
while before he was born. The address "Have you not seen" is used in several
verses of the Qur'aan, which addresses Rasulullaah p in particular, but all of
mankind in general. Examples of such verses are:
أَلَمْ تَرَ أَنَّ اللّهَ خَلَقَ السَّمُوتِ وَ الْأَرْضَ بِالْحَقِّ ٥﴿ إِنْ يَّشَأَ يُذْبِبْكُمْ وَيَأْتِ بِخَلْقٍ جَدِيْدٍ (١٩) وَ مَا ذُلِكَ عَلَى اللهِ
بِعَزِيْزٍ (٢٠)
TRANSLATION: Do you not see that Allaah has created the heavens and the earth with the
truth (wisdom) ? If He wills, He could remove you and bring (create) a new creation. This is
not at all difficult for Allaah. (Therefore, no nation should think that they are indispensable. Allaah
needs no one but everyone needs Allaah. )386
Allaah also says:
386 Surah Ibraheem, verses 19-20.
819