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ABSTRACT

This is the translation of an article by an Egyptian scholar of

Turkish origin Dr. Ismail Ahmad Adham (d. 1940), who was

essentially a mathematician and physicist for having doctorate

in both the subjects. In addition, he was fully adept in literary

criticism, history and theology, having direct access to the basic

sources in as many as eight languages of the East and the West.

This article probes into an important historical incident of

pre-Islamic era marked by Arab historians as Safar-ul-Fil (the

journey of the elephants). But, the narratives of this incident put

37

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by them in black and white date back only to the third century

A.H., relying upon the oral tradition passed on from olden

Arabs. These narratives were diffused with imagination by the

transmitters who got influenced by a sort of instinctive

inclination of man toward storytelling, which took them astray

to weave a fabric of alluring tales around what the Quran has

related in a precise manner. On the other hand, the historical

sources contemporary to the incident, which are Greek ones,

clearly narrate that the Abyssinians (Ethiopians), who ruled

Yemen at that time (i.e. 540 A.D.), did not send their forces to

Hejaz in order to attack Mecca and demolish the Kaaba for its

so-called rivalry to the temple they had erected in the capital of

Yemen. Instead, the Abyssinian army advanced under the

command of Abraha al-Ashram to attack Persia in her borders

with Arabian lands to help out the Roman Empire in its war

with the rival Empire of Persia on the request of the Emperor

Justinian who had earlier facilitated the occupation of Yemen

for the forces of Negus, king of Abyssinia. The long natural

passage leading to Persia from Yemen goes by Hejaz ending up

in the valley of Rumma, a tributary to the Euphrates in Iraqi

soils bordering Persia. The Abyssinians took that path of

necessity. But, their march came to an end near Hejaz, for being

hit by a severe attack of the epidemical disease of smallpox (as

told by the Arab historians as well who used the exact Arabic

47

word: Judri for that) which destroyed most of the Abyssinian

army. The remaining came under the assault of simoom (hot

sandstorm) which they were not used to. (Be kept in mind that

Arabs also used the word Waba [epidemic] for the sand-laden

hot desert wind [ar-Rih as-Samum]). Whatsoever be, the Arabs

of Hejaz took the Abyssinian advancement towards Persia as an

attack on Hejaz and especially on the Kaaba of Mecca, their

sacred centre. But, when they saw the Abyssinians devastated

by the hot sandstorm or smallpox (or by the both), they thought

it to be the Divine Providence worked in their favour. This was

all what gave the impulse to the imagination of later

transmitters and they laid stories of rivalry to the Kaaba. The

Arab historians also relate this incident to the birth of the

Prophet of Islam, which took place in 570 A.D. as the

researchers clearly assert. While the year of the incident

('Am-ul-Fil) is 540 A.D. as indicated by the Arab historians

themselves. So, there is no link found between 'Am-ul-Fil and

the birth of the Prophet that occurred some thirty years aftter the

incident of Safar-ul-Fil.

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