According to traditional Muslim belief, there is an extraordinary legend about a powerful military general's expedition to Mecca in the year Prophet Muhammad was born. This powerful leader: Abraha – king of Saba, Hadramawt and Yamen – is believed to have been killed and his army humiliated by the Meccans led by Abd al-Muttalib in the battle of Macca. As amazing as this story is, we observe that the Quran seems to mention this event as well or so the traditionalists contend. Nonetheless, it would be vital to validate this event and determine its authenticity.

Careful investigation of historical documentation reveals that this story cannot be traced as having been documented before the 8^th Century CE. This places us in the time of the nascent Abbasid Dynasty that sought to seize power from the Umayyads. The Abbasids officially based their claim to the caliphate on their lineage from Abbas ibn Abd al-Muttalib, which is a clear indication as to why they would be inclined to promote and document an important event such as this.

The Documented Abbasid Account

According to the available documentation,[1] Abraha the Governor of Yemen built a great church in Sana'a in honor of his ally Negus (al-Najashi), a Christian Abyssinian Emperor. The church gained widespread fame, even gaining the notice of the Byzantines. The pagan Arabs of the time had their own center of religious worship and pilgrimage in Mecca, the Ka'bah. Abraha as a king then proceeded to attempt to divert their pilgrimage to his new cathedral and is reported to have appointed and sent a Muhammad Khuza'i to Mecca and the Hijaz, with a message that his church was both much better than their house of worship and purer, having not been defiled by the housing of idols.

Abraha, incensed, launched an expedition of 40,000 men against the Ka’bah at Mecca led by elephants in order to destroy the Ka'bah. Several Arab tribes attempted to fight him on the way, but were defeated.

Other sources state that Abraha's elephant couldn't take further steps into Mecca. Neither force nor persuasion would make it advance towards Mecca. If they turned him towards Syria or Yemen, it would walk in haste but when he was turned towards the Ka'bah, it would kneel on its knees as if it would adore the city that its master was intent on destroying.

As Abraha neared Mecca, he sent them an emissary, telling them that he would not fight them if they did not resist his destruction of the Kaaba. Abdul Muttalib, the chief of Quraysh, responded that he would defend his own property, but God would defend His house, the Ka'aba, and withdrew with his people. The next day, as Abraha prepared to enter the city, swarms of birds carrying small rocks came and bombarded the Ethiopian forces; each man that was hit was killed, and they fled in panic, as Abraha died a horrible death. The tribes saw this as a sign of the Ka'bah's holiness. According to the Abbasid account, this incident took place in 570 C.E. when the exalted Messenger was born; this year was commemorated as the "Aam-il Fil" (Year of the Elephant).

Reconstruction Projects of the Ka'bah?

Despite the claim that presents God’s alleged promise to defend His house, the Ka’bah has been consistently rebuilt throughout the ages. The very sources that attest to the sanctity of the Ka’bah during Abraha’s raid, also seem to document contradicting incidents accounting for its damage or destruction and subsequent reconstruction to a dozen times. It is a fact that traditional Islamic sources mention the rebuilding of the Ka’bah after a flash flood had caused cracks in its walls during the lifetime of the Prophet. The same sources also attest to its restructuring by Abdullah bin Zubair, and its destruction by catapults of the Umayyad army. It is said to have been restored to its original form by Hajjaj bin Yousuf.[2]

A hypothesis can thus be made that the notion of God defending the Ka’bah against destructive forces was developed after the aforementioned events, likely as the Abbasid dynasty was taking power from their Umayyad rivals. In fact, when Haroon al Rashid is said to have consulted Imam Malik about restructuring the Ka’bah, he was told to change his mind for the constant rebuilding could become a toy at the hands of rulers.[3] It further reinforces that that no miraculous event could have transpired at any point in time and that the Ka’bah has been rebuilt several times without “Divine Intervention”. In fact, natural events such as flash floods have damaged the Ka’bah throughout history.

A Relatively More Realistic Scenario

An alternative proposed by Hamiduddin Farahi, Amin Ahsan Islahi and G.A.Parwez on the account of "Year of the Elephant" seems to be a bit less florid.[4] The Arabs had been alerted by some travelers about the enemy's capabilities. They were hence prepared to put up a good fight through various improvised tricks, which helped them scare the elephants. The beasts, in turn, *panicked, and trampled the enemy soldiers. The event carried such significance that the Arabs, in their Calendar, marked it "Aam-il Fil" as a point of reference in history.

Qadisiyyah, 636 AD: Elephants Confused Arab Cavalry?

Here it is important to leap forward to a time when the Muslim civilization was expanding rapidly in its early stages. An extremely perplexing account in early Muslim conquests is that of the battle of Qadisiyyah fought against the Sassanid forces in 636 AD.[5] The Persian army's war elephants terrified the Arab cavalry, and succeeded in creating mass confusion among the Arab fighters for two full days. By the third day of battle, the Muslim army succeeded in frightening the Persian elephants through various improvised tricks. When an Arab warrior succeeded in slaying the lead elephant, the rest fled into the rear after they *panicked, and trampled the enemy soldiers. The Arabs continued to advance their attacks during the night and eventually to their victory.

It seems rather strange that the Muslim army that had overrun so many areas before advancing to Persia was initially perplexed by war elephants in this way. The Arabs were lead by a tribe that had supposedly destroyed Abraha's elephant backed army. Arabs were a proud people who remembered the victories of their predecessors through stories and poetry. It would be logical to assume then that they would have heard the stories of, if not witnessed, the Battle of Mecca and techniques used to defeat Abraha's army. The tactics used by the Arab army however seem to have been improvised at the Qadissiyyah battlefield. Their initial confusion on how to tackle the elephants further emphasizes that this was something entirely new to them. It would subsequently lead one to question as to why it is Qadisiyyah where Arabs seem to have fought an army with elephants for the first time.

Commemoration of Abraha's Expedition: No Elephants?

An inscription discovered in Southern Arabia commemorates the expedition lead by Abraha.[6] This inscription seems to be telling a story quite contrary to the Arabian accounts; the translation follows:

By the Glory of the Rahmaan, and His Messiah King Abraha Zeebman, the King of Saba'a, Zuridan, and Hadrmaut and Yemen and the tribes (on) the mountains and the coast wrote these lines on his battle against the tribe of Ma'ad (in) the battle of al-Rabiya in the month of "Dhu al Thabithan" and fought all of Bani A'amir and appointed the King Abi Jabar with Kinda and Al, Bishar bin Hasan with Sa'ad, Murad, and Hadarmaut in front of the army against Bani Amir of Kinda. and Al in Zu Markh valley and Murad and Sa'ad in Manha valley on the way to Turban and killed and captured and took the booty in large quantities and the King and fought at Halban and reached Ma'ad and took booty and prisoners, and after that, conquered Omro bin al-Munzir. (Abrha) appointed the son (of Omro) as the ruler and returned from Hal Ban (Halban) with the power of the Almighty in the month of Zu A'allan in the year sixty-two and six hundred.

The above inscription raises a vital question in the account of Abraha's expedition since it does not mention any elephants, and the route it traces for the expedition points away from Mecca. Furthermore, if no elephants were used then how could the year of the Prophet's birth be commemorated as the "Year of the Elephant"? As a consequence, one is forced to reassess the historical validity of this event.

While it can be argued that absence of any mention of elephants does not invalidate their possible use in the expedition, an attempt can be made to imagine an elephant trying to make its way from Yemen to Mecca. Physiologically, even horses are fragile enough that they have to be fed camel butter to keep cool and hydrated in the Arabian desert. In its natural habitat, an elephant stays in the shade or in pools of water, and even pours mud on itself to keep cool as in the case of African desert elephants. Having such enormous yet fragile animal travel through the Arabian Desert is no ordinary feat, especially when it feeds on tons of leaves and vegetation after every mile. The absence of elephants from Abraha's inscription is thus a vital indicator that no elephants were used; having transported them from Yemen to Mecca alone is an event that deserves significant mention.

Moreover, the inscription provides information on expedition by Abraha ending with his victory and return, and documents a date almost two decades before the alleged "Year of the Elephant". There has been no mention of a second expedition in historic accounts, which indicates that this was the one and only expedition by Abraha in Arabia. It can thus be concluded that the seemingly historic account of Islamic tradition is in fact a fabrication and that chapter 105 of the Qur'an is not highlighting Abraha's army. It would thus seem logical to investigate possible alternative explanations by comparing chapter 105 to other verses in the Qur'an.

Quranic Evidence

In order to understand Chapter 105 of the Quran, one must resort to Tasreef, the science of extracting the context of a verse by examining other similar verses in the Quran. This is extremely necessary since traditional accounts seem to be, at best, laced with riddles. It can be observed that the style and tone of verses in Chapter 105 is extremely similar to other instances in the Quran. All these instances seem to be indicating different people living either in the same geographical location, or in close proximity. These people are none other than 'Aad or the nation of Hud and Thamud or the nation of Salih.

89:6 Ever considered what your Lord did to ‘Aad?

89:7 (City of) Irum, with the great columns?

89:8 The one which was like no other in the land?

89:9 And Thamud who carved the rocks in the Mountain

and

54:16 Then see how was My Requital after My warnings!

54:18 The tribe of Aad had also belied the Message. Then see how was My retribution after My warnings! [7:65]

54:19 Behold, We sent raging winds upon them on a day of relentless misery.

54:23 Thamud also rejected the warnings. [Thamud and Saleh 7:73-79, 11:61-68, 26:141:158]

54:30 Then see how was My retribution after My warnings!

54:33 Lot’s folk rejected warnings. [11:69-83]

54:34 Behold, We sent a storm of fiery stones on them, except the family of Lot whom We saved at dawn. [51:32-34]

and

11:81 The visiting Messengers said, "O Lot! Behold, we are Messengers of your Lord. Never shall they follow your guidance nor shall be able to catch up to you. Depart then, with your household and followers, while it is yet night. Leave this land never to look back again. Except your wife for, what befalls the people will befall her as well. Their appointed time is the morning, and isn’t the morning near? (She stays behind because she has chosen to go along with the trends of the times. And she is among those who remain silent at the prevalent wrongdoing).

11:82 And so, when Our Command came to pass, We brought low the highly arrogant towns (Sodom and Gomorrah), and rained down upon them hard devastating rocks (from the volcano).

and

15:74 And We turned the towns upside down and showered upon them hard heated rocks.

15:75 Therein verily are lessons for those who read the signs.

15:76 And behold, those towns (Sodom and Gomorrah) stood by a road that still exists.

15:77 Verily, herein lies a message indeed for those who believe.

It can immediately be observed that the tone and style of verses 89:6-9, 54:16-34, 11:81-92 and 15:74-77 put together is identical to chapter 105. In fact Surat-ul Fil seems to be a wrap up for the accounts of continued fallacies by mighty nations in their lust for power and its consequences, and could potentially be hinting to the legendary nations that perished in the preceding verses.

Legendary Nations of Pre-Islamic Arabia

As discussed in the previous section, the Qur’an states that Thamud inherited the city of 'Aad, who were the people of the messenger Hud. These were a powerful nation whose homes were visible in time of late antiquity according to 41:15 and 29:38. Their principal city was Irum featuring great columns as explained in 89:6-7.

After their destruction, the Thamud took over the region and carved out homes in the mountains according to 89:9. It can further be deduced from 53:50-51, 7:74 and 85:17-18 that they were a militarily sound community that boasted its might, and their archaeological remains were visible in the time of the Prophet, and possibly for future generations according to 29:38.

Since Sodom and Gomorrah are also alluded to, the city of lofty columns and stone carved homes can be none other than the area identified as the ancient Nabataean kingdom. Archaeological studies in the areas have revealed Nabataean inscriptions that feature complementing Thamudic excerpts, the foremost example of which is the Ruqush inscription[7] discovered near Midian Salih. This inscription provides physical evidence of Thamudic influence on the Nabataean culture and mindset.

If Chapter 105 indeed is referring to the people who lived in these areas, it would then be necessary to make a connection with them and “Ashaab il Fil”. One would invariably have to start depending on archaeological evidence to progress forward.

Columns with Elephant Heads in Petra?

In 1921, archaeologists excavating the Nabataean capital published their survey of the remains of the city of Petra.[8] According to this publication, archaeologists discovered ruins of a large building that is now believed to be the royal court on the south side of the city. This building (and the city at large) features huge columns (89:7) that were decorated with elephant heads (105:1). The elephant columns and their story is yet to be studied in detail, but it seems clear that the symbol of the elephant was used as a symbol of might and power.

Excavations in Petra beside the Royal Court have revealed what used to be a public pool and surrounding gardens. Previously this area was thought to have been a market place, because it was wide and open. Another great feature of the city is that many of its monuments have been carved out in rocks. The builders of Petra seem to have a knack for stone carved monuments (89:9).

The capital city of the Nabataens, Petra (from the Latin word 'petrae', meaning 'rock') lies in a great rift valley east of Wadi 'Araba in Jordan about 80 kilometers south of the Dead Sea. Nabataeans moved into this area in the first three hundred years of the first millennium BC, and could have inherited such monuments as well. Perhaps these constructs were their inspiration to rise to greatness, the principal reason why this area and its mysterious people are mentioned so many times in the Qur’an: Their legends must have been popular throughout Arabia. Could it be this region's past peoples that have been alluded to in Chapter 105 of the Qur’an all along?

Deciphering Chapter 105

Careful study of the Arabic lexicon reveals that the word “Fil” can be used not only for the elephant, but for any person or group that is well-known or mighty, but is low in character or commits gross error in judgment.[9] William Lane documents expressions from Bedouin such as رَجُلً فِيلُ الرَءْيِ meaning “A man weak in respect of judgment”. This further alludes to the nature of the Qur'anic expression اصحاب الفيل as “The Powerful People Weak in Character and Lacking Sound Judgment”. The context of the chapter thus becomes immediately apparent and coherent with the overall Qur’anic message pointing out nations that have risen in might and power but are inevitably doomed due to their failure to cease their continued violation of human rights.

Furthermore, the meanings of some of the misunderstood words in this chapter include طيرا أبابيل usually rendered as “Formations of Birds”, as well as the expression ترميهم بحجارة من سجيل. Muhammad Asad contends that the Qur’an or even the Hadith provide no explanation as to the nature of the flying creatures, and by providing examples from Arabic lexicons, demonstrates that the expression could also mean a sudden epidemic or plague[10] that may have broken out in an approaching army. While the aforementioned argument is certainly plausible, it seems to conflict with the overall message of the Qur’an. Natural causes, disease and disasters are in no shape or form discriminating between a person’s or nation’s character. The expressions must hence be understood in the context of consequences that befall a person, group or nation based on their actions.

Even a casual observation of the Arabic lexicon reveals that if “Tair” could mean something that encompasses vast distances with wings, then it could also be used for great kings of the past, such as those of Assyria, Babylonia and the Persia.[11] Rulers of this region often depicted their symbols with wings to show the span of their kingdom and that their might with overwhelming cavalries could be rapidly mobilized. Ahmed Ali in his commentary mentions that “Tair” was also used for swift horses. This presents a very accurate depiction of طيرا أبابيل as formidable organized armed forces that are highly agile.[12]

Furthermore, if the term is rendered literally as Birds, then combining it with the context of أرسل or “sent a message in a specific order or sequence” presents itself as an allegory for messengers. During antiquity, birds such as pigeons were used as messengers for swift transport of important information to the intended party.[13] This concept is just as valid in the case of human messengers that, according to the Qur’an, had been sent to powerful nations to change their ways of tyranny or face the inevitable consequences of their actions.

In addition, the language used in the verses rejects the concept of real birds throwing stones. The expression of the fourth verse begins with ترميهم which denotes shooting of stones or arrows with precise aim on target.[14] Moreover, سجيل signifies stones or clay baked in a furnace marked out for the target[15] which further invalidates the concept that any birds would have been involved in the offensive. Conversely, this could also be used for the consequences that befall a nation for its relentless transgression: A targeted response of her actions, as if she were marked out. Finally, it should be noted that while the term ترميهم indicates the second person translated literally as “You (i.e. the opposing party that was triumphant in the end) showered them with fiery stones or baked clay”, the chapter is meant to show consequences of a nation’s fallacies. It will therefore be translated accordingly and should be understood in that context.

While the chapter does seem to portray armament and war, it also reveals a more subtle message underscoring the importance of upholding peaceful means of resolving conflict rather than war, aggression or oppression. The latter is indeed gross error and should be avoided by any nation to prosper regardless of its military might and technological advancement.

The Proposed Rendition of Chapter 105

An attempt will be made to reconstruct the possible meaning of this chapter after consideration of the arguments presented in the preceding sections:

ألم تر كيف فعل ربك بأصحب الفيل

Did (you) not consider how your Lord dealt with the Mighty People who Lacked Sound Judgment? [While this could be referring to the predecessors of those who lived in Petra, the general theme of the chapter seems to indicate that Fil has been used in the context of having power without the needed soundness in character to wield it as intended.]

ألم يجعل كيدهم في تضليل

Did their practices not turn into gross error?

[It is alleged that they were involved in various violations of human rights and other objectionable activities.]

وأرسل عليهم طيرا أبابيل

And (that your Lord first) sent upon them -one after another- messengers: (Yet they cast His Warnings aside!)

[The use of the term “birds in flight” can be considered allegorical, as birds, such as pigeons, were used as messengers in ancient times for swift transport of letters/messages. One can call them the "high-speed courier service" of the age of antiquity.]

ترميهم بحجارة من سجيل

(Hence, He ultimately) declared for them punishment from the inscribed (law of cause and effect!) [This is one of the most beautiful forms of expression, something so characteristic of the Qur’an. "Inscribed/marked stones fell on them" literally translates to "their own deeds came back to haunt them". As presented in the preceding section, the “second person” addressing of the verse is being taken in the larger context of the message. ]

فجعلهم كعصف مأكول

And so, turned them to (the likes of) fodder, consumed; (for only their remains can now be seen!)

Some Important Conclusions

We can successfully derive three extremely important conclusions with this discussion:

1.     From the analysis in the paper, we can clearly see that "Aam-il Fil" is not 570 AD, but could very well be 636 AD when Arab forces defeated the elephant backed army of the Sassanids. The currently accepted account of "Aam-il Fil" is an Abbasid fabrication. It seems that in their selfish desire to legitimize their rule, they manipulated the facts of a historic battle to concoct an imaginary event, and even twisted the interpretation of a Qur’anic chapter to support hearsay.

2.     Based on archaeological evidence, it is clear that the battle of Mecca would have ended in defeat for the Arabs in the 6th Century AD if it was ever fought against Abraha.

3.     Furthermore, the traditional translation of Chapter 105 of the Quran is grossly incorrect. It points to a different nation in a different time and location of Arabia, (notably the region near the Dead Sea,) and could be a “wrap-up” for the accounts of 'Aad and Thamud throughout the Qur’an. It could also be presenting us with a general theme coherent with the overall message of the Qur’an that a nation’s success is not in its military or technological might, but is achieved by its continued efforts to establish peace and prosperity for its citizens and other peoples.