Allah Maɗaukakin Sarki ya ce:

Allah the Almighty says:

{Shin, ba ka ga yadda Ubangijinka ya yi da mahaya giwa ba? (Ya Muhammad ﷺ) [Rundunar giwaye da ta zo daga Yaman karkashin jagorancin Abrahatu Al-Ashram, tana niyyar rusa Ka'aba da ke Makka] Shin, bai sa dabarunsu su bace ba? Ya kuma aika musu da tsuntsaye, dunkulallu. Suna jefa su da duwatsun Sijjil (tubalin da aka gasa). Ya kuma mayar da su kamar gonar da aka girbe, (kamar zanen hatsi da dabbobi suka cinye).}

{Have you (0 Muhammad (Peace be upon him)) not seen how your Lord dealt with the owners of the Elephant? [The Elephant army which came from Yemen under the command of Abraha Al-Ashram intending to destroy the Ka`bah at Makkah]. Did He not make their plot go astray? And He sent against them birds, in flocks. Striking them with stones of Sijjil (baked clay). And He made them like (an empty field on stalks (of which the corn has been eaten up by cattle)}. (Al-Pil, 1-5)

A ṭabarī ya ce: Mutumin farko da ya horar da giwaye shi ne Ifridun ɗan Athqiyan, wanda ya kashe Ad-Dahhaq. Shi ne ya fara amfani da sirdi ga dawakai. Amma mutumin farko da ya horar da dawakai ya kuma hau su shi ne Tahmuris, sarki na uku a duniya. An kuma ce Isma'il ɗan Ibrahim (amincin Allah ya tabbata a gare su) shi ne ya fara hawan dawakai. Mai yiwuwa ne shi ne ya fara hawan su daga cikin Larabawa, kuma Allah ne ya fi sani.

At -Tabari said: The first one to tame elephants was Ifridun Ibn Athqiyan who killed Ad- Dahhaq. He was the first to use saddle for horses. But, the first one to tame and ride on horses was Tahmuris, the third king on earth. It is also said that Isma'il Ibn Ibrahim (Peace be upon them) was the first to ride horses. It is probably that he was the first one to ride on them from among the Arabs, and Allah knows the best.

Ana cewa: Duk da cewa giwa tana da girma sosai, tana tsoron kuliyoyi. Saboda haka, wasu shugabannin yaƙi, a lokacin yaƙinsu da Indiyawa, sun kawo wasu kuliyoyi zuwa filin yaƙi, al'amarin da ya tilasta wa giwaye gudu.

It is said: Though the elephant is so huge, he fears from cats. Thereupon, some warlords, during their fight against the Indians, brought some cats to the battlefield the matter that forced the elephants to bolt.

Ibn Ishaq ya ce: gwamna ko mataimakin sarki, Abraha Al-Ashram, ya gina wata babbar coci mai tsayi sosai, ya kuma rubuta wa sarkin Habasha, Negus, cewa "na gina maka coci wadda ba a taba yin irinta ba, kuma ina niyyar karkatar da aikin hajji daga Makka zuwa Habasha."

Ibn Ishaq said: the governor or viceroy, Abraha Al-Ashram built a huge and very lofty churcb, and wrote to the king of Abyssinia, Negus that "I have built you a church that is unprecedented, and I am intending to divert pilgrimage from Mecca to Abyssinia " .

Al-Suhaili ya ce: Abraha Al-Ashram ya mamaye mutanen Yemen domin ya gina wannan coci mara kyau, ya kuma tilasta musu dandana nau'o'in wulakanci iri-iri. Yakan yanke hannun duk wanda ya makara zuwa aiki har sai rana ta fito. Ya kwashe abubuwa masu daraja da yawa daga fadar Bilkisu domin ya kara su a cikinsa. Ya dauki marmara, duwatsu masu daraja, da kayan alatu masu tsada. Haka kuma, ya kafa giciye na zinariya da na azurfa, ya gina mimbari na baƙin itace da na hauren giwa, ya kuma daga tsayin cocin tare da fadada fadinsa. Daga baya, a lokacin da aka kashe Abraha, duk wanda ya yi yunkurin cire wani abu daga jikin cocin ko kayan ado, aljanu sun yi jinkiri da shakku wajen cutar da shi. Domin an gina shi ne a kan kabarin gumaka biyu da ake kira Ku'aib da matarsa, wanda tsayinsa ya kai kimanin kamu sittin. Don haka, mutanen Yemen suka bar shi a haka har zamanin Al-Saffah, Halifan Abbasawa na farko. Shi, Al-Saffah, ya aika da wata tawaga ta malamai masu ibada da azama, wadanda suka rushe shi gaba daya, kuma ya lalace tun daga lokacin har zuwa yau.

Al-Suhaili said: Abraha Al-Ashram subjugated the Yemenites to build that mean church and forced them to taste several sorts of humiliation. He used to cut off the hand of the one who comes late for labor till the sun rises. He took many valuable things from the palace of Bilqis to add thereto. He took marbles, precious stones, and valuable luggage. Moreover, he erected gold and silver crosses, built ebony and ivory pulpits, and raised the church's stature and expanded its width. Afterwards, when Abraha was killed, whosoever tried to take anything out of its body or ornaments, the Jinn were reluctant and hesitant to do him harm. For, it was built above the burial of two idols called Ku'aib and his wife, the height of which was about sixty cubits. So, the Yemenites left it untouched till the era of Al-Saffah, the first Abbaside Caliph. He, Al-Saffah, sent a group of pious scholars of will firm who totally demolished it, and it was destroyed then till the present day.

Ibn Ishaq ya ce: Sa'ad da Larabawa suka ji labarin wasiƙar Abraha da aka aika wa Negus, wani mutum daga Kinanah ya yi fushi. Ya tafi har ya isa cocin, inda ya yi fitsari a bangon cocin. Babu wanda ya gan shi, sai ya koma gida lafiya. Labarin ya isa wurin Abraha, sai ya tambaya game da wanda ya aikata hakan. Aka amsa masa:

Ibn Ishaq said: When the Arabs heard of the letter of Abraha sent to Negus, a man from Kinanah got angry. He set out till he reached the church where he urinated on its walls.l No body noticed him, and upon that he returned home safely. The news reached Abraha who asked about the doer. He was answered:

Wannan abu ya faru ne daga wani Balarabe daga cikin waɗanda ke aikin hajji zuwa Ka'aba da ke Makka, lokacin da ya ji labarin nufinka da ka bayyana na karkatar da aikin hajji daga Gidansa Mai Tsarki zuwa cocinka (wanda aka gina kwanan nan). Balarabe ya yi fushi, ya zo ya yi bahaya a cikinsa, yana mai bayyana cewa bai cancanci wannan aiki ba. Da Abraha ya ji haka, sai ya cika da fushi, ya rantse cewa zai rushe Ka'aba. Sa'an nan ya umarci Habashawa (Kiristoci) su shirya yaƙi.

this was done by one of those Arabs who perform pilgrimage to the Ka'bah at Mecca when he heard of your declared intention that you would divert pilgrimage from their Sacred House to your (recently-built) church. He (the Arab) got angry and came to excrete therein declaring it to be unqualified (to the event). Upon hearing this, Abraha burst with rage and took oath that he would demolish the Ka'bah. Then, he ordered the Abyssinians (Christians) to get prepared for war.

Ya yi wata babbar balaguro zuwa Makka yana tare da giwa ko giwaye a cikin tafiyarsa. Larabawa suka ji labarin, suka firgita, amma suka yanke shawarar yaƙar shi lokacin da aka tabbatar da labarin cewa yana niyyar lalata Ɗakin Alfarma. Wani mutum daga cikin manyan mutanen Yemen mai suna Dhu Nafar ya fito zuwa gare shi tare da kabilarsa da waɗanda suka amsa kiransa don yaƙar Abraha. Ƙungiyoyin biyu suka haɗu, Dhu Nafar da mabiyansa suka sha kashi, shi kuma aka kama shi a matsayin fursuna. Sai aka kawo shi gaban Abraha, wanda ya kusa kashe shi, amma Dhu Nafar ya ce: "Ya sarki! Kada ka kashe ni, zan iya zama mai amfani a gare ka." Abraha bai kashe shi ba, ya ci gaba da ɗaure shi a hannun kurkuku. Sannan Abraha ya ci gaba da niyyar da ya fito da ita. Ya isa ƙasar Khath'am inda ya haɗu da Nufail Ibn Habib Al-Khath'ami, wanda yake jagorantar kabilunsa biyu - Shahran da Nahis - tare da mabiyansa daga cikin Larabawa. Nufail ya sha kashi aka kama shi a matsayin fursuna don a kawo shi gaban Abraha. Abraha ya yi niyyar kashe shi, amma Nufail ya ce: "Ya sarki! Kada ka kashe ni. Zan iya shiryar da kai zuwa inda kake so. Ga shi! Alkawarin biyayyata." Sai Abraha ya sake shi ya ɗauke shi a matsayin jagora. Lokacin da suka wuce Ta'if, sai ya zo wurinsa Mas'ud Ibn Mu'tab Ibn Malik Ibn Ka'b Ibn 'Amr Ibn Sa'd Ibn 'Auf Ibn Thaqif tare da mabiyansa, waɗanda suka ce: "Ya sarki! Mu bayinka ne kawai, muna saurara muna biyayya, babu wata adawa a tsakaninka da mu, kuma Gidanmu ba shi ne wanda kake so ba - watau Al-Lat - kai kawai kana son Gidan da ke Makka. Saboda haka, muna aika tare da kai wanda zai jagorance ka zuwa can."

He led a big expedition against Mecca accompanying an elephant or elephants in his train. The Arabs heard of the news and they were terrified, but they decided to fight him when the news was affirmed that he intended to destroy the Sacred House. A man from among the noblemen of Yemen called Dhu Nafar set out for him accompanied with his own clan and those who answered his call to fight against Abraha. The two parties met, Dhu Nafar and his followers were defeated and he himself was taken as a prisoner of 'war. He was then brought before Abraha who was about to kill him, but Dhu Nafar said: "0 king! Don't kill me, I may be of any use to you." Abraha did not kill him and he kept him tied up in custody. Then Abraha went on intending what he set out for. He arrived at the land of Khath'am where he encountered with Nufail Ibn Habib Al-Khath' ami who was leading his two tribes -Shahran and Nahis- along with his followers from among the Arabs. Nufail was defeated and taken as a prisoner of war to be brought before Abraha. Abraha intended to kill him, but Nufail said: "0 king! Don't kill me. I may guide you to the destination you desire. Here you are! My pledge of allegiance. `Abraha set him free and took him as a guide. When they passed by Ta'if, there came to him Mas' ud Ibn Mu' tab Ibn Malik Ibn Ka' b Ibn 'Amr Ibn Sa'd Ibn 'Auf Ibn Thaqif along with his followers who said: "0 king! We are nothing but your slaves, we listen and obey, no hostility is ever there between you and us, and our House is not that which you want -i.e. Al-Lat - you only want the House in Mecca. Hence, we send with you someone who leads you thereto.

A alamar nuna fushi da izgili.

1As a sign of showing anger and mockery.

Ibn Ishaq ya ce: Al-Lat wani "wuri mai tsarki" ne a Ta'if, yana da matsayi a wurinsu kamar yadda Ka'aba take ga sauran Larabawa. Sun aika wani mutum mai suna Abu Rughal ya nuna wa (Abraha) hanyar zuwa Makka. Suka ci gaba har suka isa wani wuri da ake kira Al-Maghmas, inda Abu Rughal ya mutu. An binne Abu Rughal a wurin, daga bisani kuma Larabawa suna jifan kabarinsa. Sai dai na ambata a labarin Thamud cewa Abu Rughal yana cikin tawagar Abraha, kuma ya nemi mafaka a Gidan Mai Tsarki (Ka'aba), kuma a lokacin da ya fito, wani dutse ya same shi, ya mutu. Annabi ﷺ ya ce wa Sahabbansa: "Alamar hakan ita ce, an binne shi da rassa biyu na zinariya." Suka tono, kuma hakika suka same su. Domin a sasanta tsakanin wannan da labarin Ibn Ishaq, na ce: Abu Rughal na baya yana da suna iri ɗaya da kakansa na sama wanda kabarinsa Larabawa suke jifa. Haka kuma, mutane suna jifan kabarinsa kamar yadda suke jifan na farkon.

Ibn Ishaq said: Al-Lat was a 'sacred' House in Ta'if, it was to them just as the Ka' bah was to the rest of the Arabs. They sent a man called Abu Rughal to show him (Abraha) the way to Mecca. They went on till they arrived at a place called Al-Maghmas where Abu Rughal died. Abu Rughal was buried there and afterwards, the Arabs used to stone his grave. However, I mentioned on the Story of Thamud that Abu Rughal was among the train of Abraha and that he sheltered himself with the Sacred House (Ka' bah) and when he came out, a stone hit him and he was dead. The Prophet (Peace be upon him) told his Companions: "As a sign on this, he was buried with two branches of gold". They dug and verily, they found them. To compromise between this and the narration of Ibn Ishaq I say: the later Abu Rughal had the same name as his higher ancestor whose grave used to be stoned by the Arabs. Moreover, the people used to stone his grave as they stone that of the former.

Ibn Ishaq ya ce: Sa'ad da Abraha ya isa Al-Maghmas, ya aika da wani mutum mai suna Al-Aswad Ibn Maqsud tare da rundunar dawakai. Al-Aswad ya kwace wasu dukiyoyin Larabawa, daga cikinsu akwai raƙuma ɗari biyu waɗanda ke na 'Abdul Muttalib, kawun Annabi ﷺ, wanda a lokacin shi ne babban mutum a cikin manyan mutanen. Bisa wannan, Quraish, Kinanah da Hudhail sun yanke shawarar yaƙar Abraha, amma sun fahimci cewa ba za su iya ba, don haka suka watsar da wannan shawara. Sai Abraha ya aika Hanatah Al-Himiari zuwa Makka, yana umartarsa da ya tambayi shugaban mutanen ya ce masa: "Ni (sarki) ban zo domin in yaƙe ku ba, na zo ne kawai domin in rushe Gidan Alfarma. Idan ba ku tsaya mana a hanya ba, ba za mu cutar da ɗayanku ba." Abraha ya ƙara wa manzonsa: "Idan kuma ya nuna ba ya son yaƙi, ka kawo shi wurina." Da Hanatah ya shiga Makka, ya tambayi shugabanta da mai mulkinta. An gaya masa cewa shi ne 'Abdul Muttalib Ibn Hashim. Ya gan shi, ya kuma isar da saƙon. 'Abdul Muttalib ya ce: "Na rantse da Allah! Ba mu da niyyar yaƙi. Tabbas ba za mu iya ba. Wannan Gidan Alfarma ne na Allah da na Khalil (aminin) Sa, Ibrahim (Aminci ya tabbata a gare shi), Shi kaɗai ne zai iya kare shi idan Ya so." Jin haka, Hanatah ya ce: "Ku zo tare da ni ku gana da shi (Abraha), ya umarce ni da in yi haka." 'Abdul Muttalib ya tafi tare da wasu daga cikin 'ya'yansa har suka kusanci sansanin. Ya tambayi game da Dhu Nafar, wanda abokinsa ne. Ya shiga wurinsa a kurkukunsa ya ce: "Ya Dhu Nafar! Ba za ka iya yin wani abu a gare mu cikin wannan halin da muke ciki ba?" Dhu Nafar ya ce: "Me fursuna zai iya yi yayin da yake jiran mutuwa ta zo ko da safe ko da dare? Abin da zan iya yi shi ne in aika zuwa ga mai kula da giwar, Anis, wanda abokina ne, domin ya yi maka shawara, ya faɗa maka magana mai kyau, ya roƙa maka gaban sa, ya nemi izini a gare ka domin ka gana da Abraha." 'Abdul Muttalib ya ce: "Hakan ya isa mini." Dhu Nafar ya aika wa Anis yana cewa: Lalle ne, 'Abdul Muttalib shi ne shugaban Quraishawa, mai karimci ne ga mutane da dabbobi, kuma sarki (Abraha) ya kwace masa rakuma ɗari biyu. Don haka, ka nemi izini a gare shi ya gana da Abraha, kuma ka yi duk abin da ka ga zai amfane shi. Anis ya ce: Lalle zan yi. Anis ya gabatar da kansa a gaban Abraha, sa'an nan ya ce: Ya sarki! Shugaban Quraish yana nan, kuma yana so ya gabatar da kansa a gabanka, don haka ka ba shi izini, don Allah!. Abraha ya ba da izininsa.

Ibn Ishaq said: When Abraha arrived at Al-Maghmas, he sent a man called Al-Aswad Ibn Maqsud with a cavalry dispatch. Al-Aswad seized some of the Arab's property which included two hundred camels that belonged to 'Abdul Muttalib, the Prophet's uncle, who was, then, the principal man among the nobility. Upon this, Quraish, Kinanah and Hudhail decided to fight against Abraha, but they comprehended that they cannot afford that and thus quitted the idea. Then, Abraha sent Hanatah Al-Himiari to Mecca ordering him to ask about the chief of the people and tell him: "I (the king) did not come to fight against you, 1 only came to destroy the Sacred House. If you do not stand in our way, we will not harm any of you all. `Abraha added to his messenger: 'And if he showed his desire not. to fight, bring him to me.' When Hanatah entered Mecca, he asked about its chief and master. He was told: it is 'Abdul Muttalib Ibn Hashim. He saw him and thus delivered the message. 'Abdul Muttalib said: "By Allah! We do not intend to fight. Really we cannot afford it. This is the Sacred House of Allah and His Khalil (friend) Ibrahim (Peace be upon him), only Him Alone can protect it if He wills to." Upon hearing this, Hanatah said: "Come with me to meet with him (Abraha), he ordered me to do so." 'Abdul Muttalib set out for him accompanied with some of his sons till they approached the camp. He asked about Dhu Nafar who was a friend of his. He entered upon him in his prison and said: "0 Dhu Nafar! Can't you do anything for us in this plight of ours?" Dhu Nafar said: "What can a prisoner do while waiting for death to come either in the morning of at night? All that 1 can do is to send to the stableman of the elephant, Anis, who is a friend of mine to recommend you, say a good word of you, intercede for you before him, and to seek permission for you to meet with Abraha." 'Abdul Muttalib said: "That's enough with me." Dhu Nafar sent to Anis saying: Verily, 'Abdul Muttalib is the chief of the Quraishites, he is generous to both humans and animals and the king (Abraha) seized two hundred camels that belong to him. So, seek permission for him to meet Abraha and do whatever you see useful for him. Anis said: Surely, 1 will do. Anis presented himself before Abraha and then said: 0 king! The chief of Quraish is here and wants to present himself before you,so give him permission to, please! Abraha gave his consent.

'Abdul Muttalib ya kasance mai kyan gani da daraja, kuma sa'ad da Abraha ya gan shi, Abraha ya nuna girmamawa sosai kuma ya burgu ƙwarai. Saboda haka, ya ƙi barin shi ya zauna ƙasa a gabansa, kuma bai so Habashawa su ga yana barin shi ya zauna a kan kujerarsa (kursiyinsa) ba. Sakamakon haka, ya sauko daga kan kujerarsa ya zauna a gefensa a kan darduma mai tsada. Sannan ya ce wa mai fassara masa: Ka tambaye shi me yake so? Duk da haka, Abraha ya yi mamaki jin daga 'Abdul Muttalib ta bakin mai fassara cewa abin da yake so kawai shi ne diyya saboda raƙumansa dari biyu, amma bai nemi shi ya bar Ka'aba shi kaɗai ba. Sa'ad da Abraha ya nuna mamaki, 'Abdul Muttalib ya amsa: "Ni ne maigidan raƙumai, amma Ka'aba, wurin ibada, tana da Ubangijinta da zai kare ta." Abraha ya ce: Babu wanda zai kare ta daga gare ni. 'Abdul Muttalib ya ce: Kai ne kaɗai! A ƙarshe, Abraha ya mayar masa da raƙumansa.

'Abdul Muttalib was very handsome and grand and when seen by Abraha, Abraha showed great respect and was highly impressed. So, he refused to make him sit lowly in front of him, and also disliked to let the Abyssinians see him allowing him to sit on his own chair (throne). Consequently, he descended from above his chair and sat besides him on the rich carpet. Then, he said to his interpreter: Ask him what does he want? However, Abraha was surprised to hear from 'Abdul Muttalib through the interpreter that all he wanted was a compensation for his two hundred camels, but did not ask him to leave the Ka' bah alone. When Abraha expressed surprise, 'Abdul Muttalib answered: "I am the master of the camels, whereas the Ka' bah house of worship -has its lord to defend it". Abraha said: No one can defend it from me. 'Abdul Muttalib said: You are on your own! Finally, Abraha gave him the camels back.

Ibn Ishaq said: Diriyar ya ce an ruwaito cewa lokacin da 'Abdul Muttalib ya shiga wurin Abraha, tare da shi akwai Ya'mur Ibn Nafa'ah Ibn 'Adiy Ibn Ad-Dail Ibn Bakr Ibn 'Abd Manah Ibn Kinanah, shugaban kabilar Banu Bakr, da Khuwailid Ibn Wa'ilah, shugaban kabilar Hudhail, waɗanda suka ba Abraha kashi ɗaya bisa uku na dukiyar yankin Tihamah domin ya koma ya bar Ka'bah shi kaɗai. Amma Abraha ya ƙi karɓar tayinsu. Ibn Ishaq ya ƙara da cewa: "Ba ni da tabbas game da sahihancin wannan!" Lokacin da 'Abdul Muttalib ya koma gida, ya gaya wa mutanen Quraish abin da ya faru tsakaninsa da Abraha, kuma ya umarce su da su bar Makkah su koma tsaunuka. Sannan ya tafi tare da wasu mutane, suka tsaya riƙe da zoben ƙofar Ka'bah, suna kira ga Allah tare da neman taimakonSa a kan Abraha da sojojinsa.

Ibn Ishaq said: It is said that when 'Abdul Muttalib entered upon Abraha he was accompanied with Ya'mur Ibn Nafa'ah Ibn 'Adiy Ibn Ad-Dail Ibn Bakr Ibn 'Abd Manah Ibn Kinanah the chief of the Banu Bakr tribe and Khuwailid Ibn Wa'ilah the chief of the Hudhail tribe who offered Abraha one-third of the properties of Tihamah district in return for his going back and leaving the Ka'bah alone. But, Abraha refused their offer. Ibn Ishaq added: "I am not certain about the authenticity of this!" When 'Abdul Muttalib returned home he told the Quraishites about what happened between him and Abraha and ordered them to evacuate Mecca and move to the mountains. Then, he accompanied with some men stood holding the ring of the Ka 'bah' s door invoking Allah and seeking His Aid against Abraha and his troops.

Ibn Ishaq ya ce: sai 'Abdul Muxxalib ya kwance zoben kofar, ya tafi tare da abokansa zuwa duwatsu neman mafaka, yana jiran abin da zai faru a gaba. Da safe, Abraha ya shirya don shiga Makka, ya kuma shirya giwarsa da sojojinsa. Sunan giwar Mahmoud. Yayin da aka nufa da ita zuwa Makka, Nufail Ibn Habib ya matso kusa da ita ya raɗa a kunnenta: Durƙusa Mahmoud ka koma gida lafiya, kana cikin Garin Allah Mai Tsarki. Ya saki kunnenta, sai giwar ta durƙusa.

Ibn Ishaq said: then, 'Abdul Muttalib let the door's ring and set out with his companions to the mountains seeking shelter and awaiting for what would happen next. In the morning, Abraha got prepared to enter Mecca, and got his elephant and troops prepared. The elephant's name was Mahmoud. When he was directed towards Mecca, Nufail Ibn Habib came near him and whispered in his ear: Kneel down Mahmoud and go back home safe, you are in Allah's Sacred Town. He let go his ear and the elephant kneeled down.

Ya ce As-Suhaili: wannan yana nufin giwar ta fadi ƙasa, domin giwaye ba sa durƙusawa. An ce: wasu giwaye na iya durƙusawa kamar yadda raƙuma ke yi. Kuma Allah ne Mafi Sani.

As-Suhaili said: this means that the elephant fell to the ground, as elephants do not kneel down. It is said: that some elephants might kneel down just as camels. And, Allah Knows Best.

Nufail Ibn Habib ya tafi ya hau dutse har ya kai nesa da tsira. Habashawa suka yi wa giwar dūka don su tilasta ta tashi tsaye, amma ta ki. Suka buge kanta da makamai masu kama da gatari, amma ta ki. Suka yi iya ƙoƙarinsu don su tilasta ta tashi tsaye, amma ba su iya ba. Suka juyar da fuskarta zuwa Yemen, sai ta tashi tsaye ta yi gudu zuwa can. Suka juyar da ita zuwa Sham (Siriya), sannan zuwa gabas, sai ta tashi tsaye ta yi gudu zuwa can. Suka sake juyar da ita zuwa Makka, amma ta ki.

Nufail Ibn Habib went away and climbed up the mount till he was far and safe. The Abyssinians beat the elephant forcing him to stand up to his feet, but he refused. They hit his head with axe-like weapons, but he refused. They tried their best to force him to stand up to his feet, but they could not. They directed his face back towards the Yemen and he stood up and ran thereto. They directed him towards the Sham (Syria) and then towards the east and he stood up to his feet and ran thereto. They again directed him towards Mecca, but he refused.

Sai Allah Maɗaukakin Sarki ya aika musu tsuntsaye daga bakin teku masu kama da shaho. Kowane tsuntsu yana riƙe da duwatsu uku: ɗaya a bakinsa, biyu kuma a ƙafafunsa biyu. Duwatsun suna kama da kajin kaji da ƙwayar lentil. Babu ɗaya daga cikin Habasha da dutse ya same shi face ya mutu. Haka kuma, tsuntsayen ba su same su duka ba.

Thereupon, Allah the Almighty sent upon them birds from the seaside resembling hawks. Each bird held three stones: one in his beak and two in his two legs. The stones were like chick-peas and lentils, and none from among the Abyssinians was hit by a stone, but he was killed. Moreover, the birds did not hit them all.

Sauran kuwa suka gudu suna neman hanyar da suka fara zuwa daga cikinta, suna tambaya game da Nufail Ibn Habib don ya shiryar da su komawa Yaman.

The rest of them fled away seeking the way they first came from and asking about Nufail Ibn Habib to guide them back to Yemen.

Ibn Ishaq ya ce: Sojojin Habasha sun gudu, yayin da mutuwa ke bin su a kowace hanya da kowace fuska, kuma Abraha ma an buge shi da dutse. Suka dauke shi, jikinsa kuwa ya fara tsagewa gutsi-gutsi har suka isa San'aa. Bayan 'yan lokaci kadan, kirjinsa ya fashe (kamar yadda masana tarihi suka tabbatar) sannan ya mutu.

Ibn Ishaq said: the Abyssinians fled away while death pursuing them on every path and in every way and Abraha was hit with a stone as well. They carried him and his body began to tear up part after part till they reached San'aa. After a short while, his chest cracked (as claimed by historians) and he died.

Ibn Ishaq ya ce: Ya'qub Ibn 'Utbah ya gaya mini cewa a wannan shekara ce cutar kyanda, da cutar sankarau, da bishiyoyi masu ɗaci irin su kabewar daji da kuma rue na Afirka suka fara bayyana a Tsibirin Larabawa.

Ibn Ishaq said: I have been told by Ya' qub Ibn 'Utbah that that year was the first in which measles, small-box, and bitter trees such as colocynth and African rue appeared in the Arab Peninsula.

Ibn Ishaq ya ce: Sa'ad da Allah Madaukakin Sarki ya aiko Annabinsa Muhammadu ﷺ, ya tunatar da Quraishawa game da Alherinsa da Falalarsa da ya yi musu ta hanyar cin nasara a kan Habashawa, kuma ya kalubalance su yana cewa: {Shin ba ka gani ba (ya Muhammadu ﷺ) yadda Ubangijinka ya yi da mahaya giwa? [Rundunar giwaye da ta zo daga Yaman karkashin jagorancin Abraha Al-Ashram, da niyyar lalata Ka'aba a Makka]. Shin bai sa makircinsu ya lalace ba? Ya aika musu da tsuntsaye, (Ababil) a cikin garken. Yana jefe su da duwatsun Sijjil (yumbu da aka gasa). Ya mayar da su kamar (gonar da aka tsiro) mai ciyawa (wadda dabbobi suka cinye hatsinta)}.

Ibn Ishaq said: When Allah the Almighty sent His Prophet Muhammad (Peace be upon him), He reminded the Quraishites with His Grace and Favor bestowed on them through defeating the Abyssinians and defying them saying: {Have you (0 Muhammad (Peace be upon him)) not seen how your Lord dealt with the owners of the Elephant? [The Elephant army which came from Yemen under the command of Abraha Al-Ashram intending to destroy the Ka'bah at Makkah]. Did He not make their plot go astray? And He sent against them birds, (Ababil) in flocks. Striking them with stones of Sijjil (baked clay). And He made them like (an empty field of) stalks (of which the corn has been eaten up by cattle)}.

Sai Ibn Hisham da Ibn Ishaq suka fara tafsirin wannan Surah da wacce ke biye da ita, kamar haka: Ibn Hisham ya ce: Kalmar "Ababil" tana nufin "a cikin garken tsuntsaye", kodayake Larabawa ba su taba amfani da wannan kalma ba kafin saukar Alqur'ani mai girma. Amma game da kalmar "Sijjil", Yunus An-Nahwi da Abu Ubaidah sun gaya mini cewa Larabawa sun yi amfani da ita ma'ana: mai tauri kuma mai karfi. Haka kuma, wasu masu tafsiri sun bayyana cewa wannan kalma asalinta kalmomi biyu ne a harshen Farisanci, amma Larabawa suka mayar da su kalma guda daya, wato "Sinj" da "lil". "Sinj" na nufin dutse, "lil" kuma na nufin yumbu, kuma duwatsu masu tauri sun kunshi wadannan abubuwa biyu, dutse da yumbu. Ya kara da cewa, "`Assf" na nufin ganyaye. Al-Kasa'i ya ce: Na ji wasu masana nahawu suna cewa:

Then, Ibn Hisham and Ibn Ishaq started to interpret this Surah and the next stated as follows: Ibn Hisham said: The word "Ababil" means "in flocks", though the Arabs never used that word before the Revelation of the Glorious Qur'an. But as for the word "Sijjil", I was told by Yunus An-Nahwi and Abu' Ubaidah that it was used by the Arabs to mean: solid and strong. Moreover, some interpreters claimed that this word was originally two in Persian, but the Arabs rendered them a single word that is "Sinj" and "lil". 'Sinj' means stone and lil' stands for clay and hard stones consist of these two materials, stone and clay. He added, “`Assf” stands for leaves. AI-Kasa'i said: I have heard some grammarians saying:

Kalmar "Ababil" (ƙungiyoyi) a cikin harshen Larabci tana da siffar guda ɗaya wadda ake kira "Abil". Bugu da ƙari, malamai da yawa daga cikin magabata sun ce: "Ababil" tsuntsaye ne da suke taruwa ƙungiya-ƙungiya daga wurare daban-daban.

"The singular form of 'Ababil' (flock) is `Abil'. Besides, many of our early scholars said: `Ababil' are flocks of birds gathering group after group from here and there.

An Ruwaito daga 'Abdullah Ibn 'Abbas (Allah ya yarda da su): Bakinsu yana kama da na tsuntsaye, kafafunsu kuma suna kama da na karnuka. Haka kuma, 'Ikrimah ya ruwaito: kawunansu suna kama da na zakuna, kuma sun fito daga bakin teku, launinsu kuwa kore ne. Har ila yau, 'Ubaid Ibn 'Umair ya ce:

Narrated 'Abdullah Ibn 'Abbas (May Allah be pleased with them): Their beaks were like those of the birds and their legs were like those of the dogs. In addition, 'Ikrimah transmitted: their heads were like those of the lions and they came from the seaside and their color was green. Also, 'Ubaid Ibn 'Umair said:

Sun kasance tsuntsaye baƙaƙen teku, suna riƙe da duwatsu a bakunansu da ƙafafunsu. 'Abdullahi Ibn 'Abbas (Allah ya yarda da shi) ya ce kuma: sun yi kama da Phoenix, kuma ƙaramin dutse da suke ɗauka yana daidai da kan ɗan adam, sauran duwatsu kuma daidai suke da raƙuma. Yunus Ibn Bakir ya riƙe irin wannan ra'ayi bayan Ibn Ishaq. Wasu masu tafsiri sun ce: duwatsun sun yi ƙanƙanta.

they were marine black birds, holding stones in their beaks and legs. 'Abdullah Ibn 'Abbas (May Allah be pleased with him) said also: they looked like the Phoenix, and the smallest stone they carried was equal to the head of a human being and other stones were equal to camels. The same view was held by Yunus Ibn Bakir after Ibn Ishaq. Some interpreters said: The stones were too small.

Allah ya fi sani! Ibn Abu Hatim ya ce: Abu Zar'ah ya gaya mana daga Muhammad Ibn 'Abdullah Ibn Abu Shaibah, daga Mu'awiyah, daga Al-A'mash, daga Abu Sufyan, daga 'Ubaid Ibn 'Umair, yana cewa: Lokacin da Allah Madaukakin Sarki ya so ya hallaka masu giwa, sai ya aika musu da tsuntsaye a garken-garken daga gefen teku, suna kama da gaggafa. Kowanne daga cikinsu yana ɗauke da duwatsu uku: ɗaya a bakinsa, biyu kuma a ƙafafunsa biyu. Suka yi ta tashi har suka kasance daidai sama da rundunar, sai suka yi ihu suka saki duwatsun. Duwatsun suna yankewa ko fasa duk wanda suka same shi, daga kansa zuwa yatsun ƙafafunsa. Bayan haka, Allah Madaukakin Sarki ya aika iska mai ƙarfi wadda ta bugi duwatsun, ta ƙara musu gudu da ƙarfi, al'amarin da ya sa yawancin rundunar suka halaka.

Allah knows best! Ibn Abu Hatim said: Abu Zar'ah told us on the authority of Muhammad Ibn 'Abdullah Ibn Abu Shaibah after Mu'awiyah after Al-A'mash after Abu Sufyan after 'Ubaid Ibn 'Umair saying: When Allah the Almighty wanted to destroy the owners of the elephant He sent against them birds in flocks from the seaside resembling hawks, each one of them carried three stones: one in his beak and two in his two legs. They flew over till they were directly above the .army, then they screamed and let go of the stones. The stones used to cut off or crack whom they hit from his head to his toes. In addition, Allah the Almighty sent a severe wind that hit the stones and added to their speed and strength, the matter that caused the majority of the army to perish.

Ibn Ishaq ya ce kamar yadda aka riga aka ambata, ba duk su ne duwatsu suka same su ba.

Ibn Ishaq said as stated earlier that not all of them were hit by the stones.

Amma wasu daga cikinsu sun yi nasarar komawa Yemen, suka ba mutanensu labarin abin da ya same su da kuma dukan sojojin. Abraha da kansa duwatsu sun bugi shi, aka ɗauke shi har ya kai Yemen inda ya mutu, Allah Maɗaukaki ya la'ance shi! Ibn Ishaq ya ce: Abdullahi ɗan Abu Bakr ya gaya mini, bayan Samura, bayan A'isha (Allah ya yarda da ita) cewa ta ce: "Na ga mahayin giwar da mai kula da dabbobinta a Makka, makafi ne, guragu, suna roƙon mutane su ciyar da su." Sai dai an ambata a baya cewa sunan mai kula da dabbobin Anis ne, amma mahayin ba a san shi ba. Allah ne Mafi sani! A cikin Tafsirinsa, An-Naqqash ya ambata cewa ambaliya ta ɗauke gawawwakinsu ta jefa su cikin teku. A wannan shekarar babban lamarin nan, an haifi Annabi Muhammad (Aminci ya tabbata a gare shi) ﷺ. Wasu malamai sun ce ya faru shekara biyu kafin haihuwarsa (Aminci ya tabbata a gare shi) ﷺ.

Rather, some of them managed to return to the Yemen and related to their people what had happened to them and to the whole army. And Abraha himself was hit with the stones and was carried till he reached the Yemen where he died, may Allah the Almighty damn him! Narrated Ibn Ishaq saying: I was told by `Abdullah Ibn Abu Bakr after Samurah after 'A'ishah (May Allah be pleased with her) that she said: "I have seen the rider and stableman of the elephant at Mecca blind, crippled and asking the people to feed them up." However, it was mentioned earlier that the stableman was called Anis, but the rider was unidentified. Allah knows best! In his Tafsir (interpretation), An-Naqqash mentioned that the flood carried away their dead bodies and threw them into the sea. At the same year of this great incident, Prophet Muhammad (Peace be upon him) was born. Some scholars say that it took place two years' prior to his (Peace be upon him) birth.

Sa'an nan, Ibn Ishaq ya ambaci waƙoƙin da Larabawa suka tsara game da wannan babban al'amari da Allah Maɗaukakin Sarki ya sa Gidansa Mai Tsarki ya yi nasara da shi, wanda Ya so ya ba shi girma, daraja, tsarkakewa da mutunci ta wurin aikewa da ManzonSa Muhammad ﷺ da Shari'ar da Yake aikowa tare da shi. Ɗaya daga cikin manyan ginshiƙan wannan Shari'a shi ne Sallah, wadda alkiblarta za ta kasance zuwa ga Ka'aba mai daraja. Abin da Allah Maɗaukakin Sarki ya yi wa mahayan giwa ba don kansu Ƙuraishawa ba ne. Domin Kiristocin da Habasha ke wakilta sun fi kusanci da Ka'aba fiye da masu bautar gumaka na Ƙuraishawa, amma an bai wa Gidan Mai Tsarki kansa nasara, a matsayin shirye-shirye don zuwan Annabi Muhammad ﷺ.

Then, Ibn Ishaq cited the poetry the Arabs composed pertaining to that great incident in which Allah the Almighty made victorious His Sacred House which He wanted to grant honor, dignity, purification and respect through sending His Messenger Muhammad (Peace be upon him) and the Legislation He sends with him. One of the fundamental pillars of this Legislation is the Prayer whose Qiblah direction would be made to the honorable Ka' bah. That which Allah the Almighty did to the owners of the elephant was never for the sake of the Quraishites themselves. As the Christians who were represented in the Abyssinians were really nearer to the Ka' bah than the polytheists of Quraish, but the victory was granted to the Sacred House itself in preparation for the advent of Prophet Muhammad (Peace be upon him).

Bayan mutuwar Abraha, Habasawa sun yi mulki karkashin dansa, Yaksum, sannan karkashin dan uwansa, Masruq Ibn Abraha, wanda shi ne sarkinsu na karshe.

Added Ibn Ishaq and others: After the death of Abraha, the Abyssinians were ruled by his son, Yaksum, then by his brother, Masruq Ibn Abraha who was their last king.

Lamarin giwar ya faru ne a watan Muharram, 882 bisa ga kalandar Roman. Bayan mutuwar Abraha da 'ya'yansa biyu da suka gaje shi, mulkin Habasha a kan Yemen ya ƙare, sai cocin da Abraha ya gina ya zama kufai. Babu wanda zai iya kusantarsa ko ma ya matso kusa da shi, domin an gina shi ne a kan wurin binne gumaka biyu, na Ku'aib da matarsa. Gumakan biyu an yi su ne da itace, tsayinsu kusan kamu sittin ne, kuma an taɓa su da aljanu. Saboda wannan dalili ne babu wanda zai iya haɗarin kusantar cocin ko ɗaukar wani abu daga ginin ko kayan adonsa, saboda tsoron cutarwar aljanun. Ya ci gaba da zama kufai har zuwa lokacin Khalifa na farko na Abbasiyawa, As-Saffah, wanda labarin dukiyar da ke cikin cocin ya kai masa. Sai ya aika da gwamnansa a kan Yemen, Al-'Abbas Ibn Ar-Rabi', don ya rushe shi kuma ya kawo masa duk wani abu mai daraja da zai samu a can.

The incident of the elephant took place in Al-Muharram, 882 according to the Roman Calendar. Following the death of Abraha and his succeeding two sons, the Abyssinian rule over the Yemen came to an end, the church built by Abraha was deserted. No one could even approach it for it was built over the burial place of two idols -that of Ku'aib and his wife. The two idols were made of wood, their height was about sixty cubits and they were touched with the jinn. For this very reason, no one could take the risk to come near the church or to take anything of its building or ornaments fearing the evils of the jinn. It stayed deserted till the time of the first Abbaside Caliph, As-Saffah whom the news of the riches found inside the church reached. He sent his ruler over the Yemen, Al-'Abbas Ibn Ar-Rabi' to destroy it and bring him all the precious objects he might find there.

A ƙarshe, mutum ya kamata ya ɗaga hannayensa zuwa ga Allah Maɗaukakin Sarki, ya yi addu'a yana cewa: "Ya Allah! Dukkan godiya ta tabbata gare Ka; Kai ne Hasken sammai da ƙasa. Dukkan godiya ta tabbata gare Ka; Kai ne Mai tsare sammai da ƙasa. Dukkan godiya ta tabbata gare Ka; Kai ne Ubangijin sammai da ƙasa da duk abin da ke cikinsu. Kai ne Gaskiya, AlkawarinKa gaskiya ne, Maganarka gaskiya ce, haduwa da Kai gaskiya ce, Aljanna gaskiya ce, Wuta gaskiya ce, dukkan annabawa gaskiya ne, kuma Tashin Alƙiyama gaskiya ne. Ya Allah! Na miƙa kai gare Ka, na yi imani da Kai, na dogara gare Ka, na tuba zuwa gare Ka, kuma saboda Kai nake yaƙi, kuma da umarninKa nake yin hukunci. Don haka ka gafarta mini zunubaina na baya da na gaba, da waɗanda na aikata a ɓoye da waɗanda na aikata a fili. Kai ne wanda nake bauta maka, babu wani wanda ya cancanci a bauta masa sai Kai."

Finally, one should raise his hands to Allah the Almighty and supplicate, saying: "0 Allah! All the Praises are for You; You are the Light of the Heavens and the Earth. And all the Praises are for You; You are the Keeper of the Heavens and the Earth. All the Praises are for You; You are the Lord of the Heavens and the Earth and whatever is therein. You are the Truth, and Your Promise is the Truth, and Your Speech is the Truth, and meeting You is the Truth, and Paradise is the Truth and Hell (Fire) is the Truth and all the prophets are the Truth and the Hour is the Truth. 0 Allah! I surrender to You, and believe in You, and depend upon You, and repent to You, and in Your cause I fight and with Your orders I rule. So please forgive my past and future sins and those sins which I did in secret or in public. It is You Whom I worship, None has the right to be worshipped except You. "