Compiled by: Hafiz Muhammad Anwar Zahid (May Allah Protect Him)
Abraha himself attempted to flee but was struck multiple times, eventually succumbing to his injuries. The army was completely decimated, and those who had expressed repentance, such as the tribes of Khath’am and Ash’ari, were spared from the divine punishment.
Introduction
In this article, we delve into the detailed account of the attack on the Ka'bah by the army of Abraha, known as the "People of the Elephant." This event is narrated through various sources, highlighting the divine intervention that protected the Ka'bah from destruction.Arrival of Tubba’ and the Incident at Madinah
According to Al-Bayhaqi, Tubba’ once advanced with his army until he reached the land of Madinah, specifically the Valley of Quba, where he dug a well, which is known today as "Bir Malik." At that time, the Jewish tribes, along with the tribes of Aws and Khazraj, resided there. Tubba’ engaged in battle with them, but at night, the people of Madinah would send him and his soldiers provisions. After several nights of such behavior, Tubba’ was overcome with shame and sent a peace envoy to the people. They advised him to cease his conquest, revealing that Madinah was a city destined to be the abode of a future Prophet from the Quraysh.Tubba’s Intent to Destroy the Ka'bah
After leaving Madinah, Tubba’ received reports from his spies that a house filled with treasures awaited him in Makkah. Fueled by greed, Tubba’ set out with the intention to destroy the Ka'bah and seize its treasures. However, as he approached Makkah, a cold and violent wind incapacitated his army. Upon consulting with the Jewish scholars accompanying him, he was informed that the Ka'bah was a sacred house under divine protection. Repenting, Tubba’ circled the Ka'bah, clothed it, and offered sacrifices. He left Makkah in peace, acknowledging its sanctity.The Construction of a Ka'bah in Yemen by Abraha
Years later, in Yemen, a man named Abraha bin Ashram, who had usurped power, constructed a grand building resembling the Ka'bah. He intended to divert the pilgrimage of the Arabs to this new structure. However, an Arab from the Kinana tribe desecrated Abraha's building, infuriating him. In response, Abraha set out with a vast army and several elephants, determined to destroy the Ka'bah.The Incident of the People of the Elephant
When Abraha reached Makkah, he seized two hundred camels belonging to Abdul Muttalib, the grandfather of the Prophet Muhammad (peace be upon him). Abdul Muttalib, known for his dignity and wisdom, approached Abraha, requesting the return of his camels. Abraha, astonished at Abdul Muttalib’s lack of concern for the Ka'bah, questioned why he was concerned only for his camels. Abdul Muttalib famously replied, "I am the owner of the camels; as for the House (Ka'bah), it has its own Lord who will protect it."The Divine Intervention
Abraha's army continued its advance towards the Ka'bah. However, as they approached, their lead elephant refused to move forward. No matter how much they struck it, the elephant would not advance towards Makkah but would run if turned towards Yemen. Suddenly, flocks of birds (known as Ababil) appeared from the sea, each carrying small stones in their beaks and claws. These stones struck the soldiers with such force that it pierced their bodies, leaving them like "eaten straw."Abraha himself attempted to flee but was struck multiple times, eventually succumbing to his injuries. The army was completely decimated, and those who had expressed repentance, such as the tribes of Khath’am and Ash’ari, were spared from the divine punishment.
Verification of the Narration
The narrations regarding this event have been subject to scrutiny by scholars:- The chain of narration (isnad) is weak: This account is primarily based on the narration of Muhammad ibn Ishaq, who did not directly witness the events and relied on secondary sources.
- Scholarly critique: Renowned scholars like Hafiz Ibn Hajar have classified the narrations of Qabus ibn Abi Zabyan as unreliable. Abu Hatim also stated that his narrations cannot be taken as evidence.
- [Al-Sirah al-Nabawiyyah by Ibn Ishaq, Volume 1, Page 14]
- [Al-Mustadrak by Al-Hakim, Volume 2, Page 583]