2 Commanders
Aryat Abrahah
Have you not seen1 how your Lord dealt with the people of the
elephant?2. Did He not cause their plan3 to end in vain?4 and sent
down on them swarms of birds5, which pelted them with stones of
the baked clay6. Then He rendered them like straw eaten up by
cattle7.
Have you seen O Muhammed Seest thou not how thy Lord
dealt with the Owners of the Elephant?
1. Though the address apparently is directed to the Holy Prophet
(PBUH), its real addressees are not only the Quraish but all the
people of Arabia, who were well aware of the event. At many places
in the Qur’an the words alam tara (have you not seen?) have been
used, and they are meant not to address the Holy Prophet but the
people in general.
The word ‘seeing’ has been used here to signify that in and around
Makkah and in the vast country of Arabia, from Makkah to Yemen,
there were many such people still living, who had witnessed with
their own eyes the event of the destruction of the people of the
elephant, for it had occurred only about forty to forty-five years
earlier, and the people of Arabia has continually heard it described
by the eye witnesses themselves so that they had become so
certain of it as though they had seen it with their own eyes.
2. Here, Allah has not given any detail
as to who were the people of the
elephant, from where they had come
and what was the object of their
march, for all these things were well
known among the people.
Did He not make their treacherous plan go astray?
Eastern Many
countries, Egypt Trade
Routes
Important trade routes between
Southern Arabia to Syria and Egypt
along the Red Sea Coast
1. The word ilaf, as used in the original, is from alf, which means
to be habituated and accustomed, to be reunited after breaking
up, and to adopt something as a habit. About the lum that is
prefixed to ilaf, some Arabists have expressed the opinion that
it is to express surprise and wonder. Thus, Li-ilaf-I Quraish-in
means: :How surprising is the conduct of Quraish ! It is only by
virtue of Allah’s bounty that they are reunited after their
dispersion and have become accustomed to the trade
journeys which have brought them their prosperity, and yet
from Allah’s worship and service they are turning away”.
On the contrary, Khaill bin Ahmad, and others, say
that this is the idem of ta’[i] and it related to the
following sentence: Fal-ua’bundu Babba hadh al-Bait,
which means: “Allah’s blessings on the Quraish are
countless. But if for no other blessing, they should
worship Allah at least for this blessing that by His
bounty they became accustomed to the trade
journeys, for this by itself is indeed a great favour of
Allah to them”
( And with all those Allah’s Grace and Protection, We cause)
The (Quraish) caravans to set forth safe in winter (to the south)
And in summer (to the north) without any fear
That is, the trade
journeys. In summer
the Quraish traveled
northward to Syria
and Palestine, for
they are cool lands,
and in winter
southward to Yemen,
etc. for they are
warm.
So let them worship (Allah) the Lord of this House (Ka’bah)
“This House”: the Holy Ka’bah. The sentence means that the
Quraish have obtained this blessing only by virtue of the House of
Allah. They themselves acknowledge that the 360 idols, which they
worship, are not its lord, but Allah alone is its Lord. He alone saved
them from the invasion of the army of elephants. Him alone they had
invoked for help against Abrahah’s army. It was His House the
keeping of which enhanced their rank and position in Arabia.
For before that they were dispersed and commanded no position
whatever. But when they rallied round this House in Makkah and
began to serve it, they became honourable throughout Arabia, and
their trade caravans began to visit every part of the country
fearlessly. Therefore, whatever they have achieved, it has been
possible only by the help of the Lord of this House; therefore, they
should worship Him alone.
(He) Who provides them with food against hunger and with
security against fear (of danger).