It is Meccan, and its verses are 5. "It was revealed after Al-Kafirun." 'In the name of Allah, the Most Gracious, the Most Merciful.'

It is narrated that Abrahah ibn Al-Sabah Al-Ashram, the king of Yemen on behalf of Ashamah the Negus, built a church in Sana'a and named it Al-Qullays. He intended to divert the pilgrims to it. A man from Kinana sat in it at night, which angered him. It is said that a group of Arabs ignited a fire, and the wind carried it and burned it. He swore to destroy the Kaaba and set out with the Ethiopians, accompanied by an elephant named Mahmoud, which was strong and enormous, along with twelve other elephants. Some say there were eight.

It is said that he had a thousand elephants, and he was alone. When he reached Al-Mughams, Abd al-Muttalib came out to him and offered him a third of the wealth of Tihama to return, but he refused and assembled his army, leading the elephant. Whenever they directed it towards the sanctuary, it knelt and did not move, but when they directed it towards Yemen or other directions, it ran. So Allah sent black birds, and some say green and some say white. With each bird was a stone in its beak and two stones in its feet, larger than a lentil and smaller than a chickpea. Ibn Abbas, may Allah be pleased with him, reported that he saw some of them near Umm Hani, about a qafiz striped with redness like the Dhufar stone. The stone would fall on a man's head and come out from his rear, and on each stone was the name of the one it struck. They fled and perished in every path and watering place. Abrahah fell ill, and his fingers and limbs fell off, and he did not die until his chest split open from his heart. His minister, Abu Yaksum, escaped, and a bird was flying above him until he reached the Negus and told him the story. When he finished it, a stone fell on him, and he collapsed dead before him. It is said that Abrahah was the grandfather of the Negus who was in the time of the Messenger of Allah, blessings and peace be upon him, forty years later, and some say twenty-three years later.

Aisha, may Allah be pleased with her, said: I saw the leader of the elephant and its driver, both blind and crippled, begging. It is also mentioned that Abrahah took two hundred camels from Abd al-Muttalib, and he went out to him with them. He was astonished by him, for he was a tall and handsome man.

It is said that this is the leader of Quraysh and the owner of the caravan of Mecca, who feeds people in the plains and the wild in the mountain tops. When he mentioned his need, he said: "I have fallen from your eyes. I came to destroy the house that is your religion and the religion of your forefathers, your protection and your honor from ancient times, and you have been distracted by the herd that was taken from you." He said: "I am the Lord of the camels, and the house has a Lord who will protect it." Then he returned and came to the door of the house and took hold of its ring while saying:

"O Allah, indeed a man protects his family, so protect Your lawful. Let not their cross and their plots overpower Your sanctuary. If You abandon them and our Kaaba, then do as You wish."

"O Allah, indeed a man protects his family, so protect Your lawful. And grant victory over the people of the cross and their worshippers today, O You who are exalted. Let not their cross and their plots overpower Your sanctuary. They have run through all their lands, and the elephant is to capture Your children. They have attacked Your protection with their cunning, in ignorance, and did not regard Your majesty. If You abandon them and our Kaaba, then do as You wish."

When Abdul Muttalib wanted to confront Abraha bin Al-Sabah, who intended to destroy the Kaaba and had raided two hundred of his camels, Abdul Muttalib went out to seek the camels. It was said to Abraha: 'He is the leader of Quraysh, he feeds people in the plain and the wild animals on the mountain tops.' When he asked for the camels, Abraha said to him: 'You have fallen in my eyes. I came to destroy your honor, and you are distracted by seeking money.' Abdul Muttalib replied: 'I am the lord of the camels, and for the House, there is a Lord who protects it.' Then he returned and took hold of the door's ring and said that. And he said: 'O Allah, protect what is Yours.' Indeed, a man protects his family, and You are Allah, so protect Your sanctity, meaning: the inhabitants of Your sanctuary who have settled in it. It is said: 'Halal' means: settlement, and among them is a multitude. Or those who are in a state of permissibility from You. It is also permissible that he referred to the House as 'halal', or its inhabitants in a figurative sense as family, with the meaning of spouse. It has been narrated: 'Indeed, a man protects his halal, so protect Your halal.' Halal refers to what is permissible to act upon. It has been narrated: 'Indeed, a servant protects his halal, so protect Your halal.' This supports the first. 'Al' is only added to one of honor, so its addition to the cross is to correspond with what follows. Or according to their claim, he is of honor. 'And its worshippers' is a plural added with the pronoun, adding the description to its object. 'And the day' is a time for victory. 'And the plots' is the source of 'mahal' when he schemes against him. 'And the enemy' refers to aggression and oppression; it is in the accusative case as a distinguishing feature. Or it is in the accusative as a verbal noun. It is narrated: 'They set out,' meaning: the next day, so it is a time. It is narrated: 'Forever.' It is narrated: 'Crowds,' instead of 'all,' and there were with them twelve elephants, among them a huge elephant named Mahmood. His intention with the elephant is either the species or the specific one. 'And the dependents' is singular 'ail,' and its plural is 'ayail,' like 'jayyid' and 'jiyad' and 'jiyaad,' from his saying: 'And they took care of his affair.' They aimed to protect, meaning: Your sanctuary which You protected due to their ignorance. Or due to their ignorance of Your greatness, if You leave them with our Kaaba to do as they please, then it is a great matter that has now appeared to You from our sins. Or a matter that You know and we do not know of wisdom and benefit. In it is a delegation to Allah and submission to Him. 'O Lord, I hope for them other than You... O Lord, protect Your sanctuary from them.' 'O Lord, I do not hope for them other than You... O Lord, protect Your sanctuary from them.' 'Indeed, the enemy of the House is whoever opposes You... protect them from destroying our place.' This is also for Abdul Muttalib, meaning: I do not hope for protection from the enemies except from You, and the rhymes are for the sake of expression, and the repetition of the invocation is for supplication. The enemy can refer to one or many, meaning: whoever is an enemy to the people of Your House is an enemy to You, reaching the peak of enmity. 'And the place' refers to the spaciousness of the House. It is narrated in its place 'Qura' meaning: villages, and the second verse is permissible with the connecting alif, as it is a place of beginning in the sentence, as noted by Al-Khalil. Then he turned while he was praying, and he saw a bird coming from the direction of Yemen. He said: 'By Allah, it is indeed a strange bird; it is neither a sea bird nor a Tihami bird.' In it: that the people of Mecca had gathered their wealth, and Abdul Muttalib collected from their jewels and gold. It is said: 'And their gold' may refer to 'jurb' meaning: a bag, like 'kutub' meaning: books. This was the cause of his prosperity. And from Abu Sa'id Al-Khudri, may Allah be pleased with him, it is said that he was asked about the birds, and he said: 'The pigeons of Mecca are among them.' It is said that they came in the evening and then visited them in the morning. And from Ikrimah: whoever was afflicted with smallpox, he was the first to show it. And it is recited: 'Did you not see,' with the ra' being silent for the seriousness of showing the effect of the jussive: and the meaning is: you have seen the effects of Allah's action against the Abyssinians, and you have heard the news of it being widespread, so it has become for you like witnessing.

And how is it in the position of being an accusative by the action of your Lord, not by a pain you see, due to the meaning of questioning in it, which leads to misguidance in neglect and nullification. It is said: He misled his plot, if he made it lost and wandering. From it is His saying, 'And the plot of the disbelievers is nothing but in misguidance.' And it was said to Imru' al-Qais: the misguided king, because he misled his father's kingdom, meaning: they plotted against the House first by building the Qalis, and they intended to nullify His command by diverting the faces of the pilgrims to it. So He misled their plot by causing a fire to occur in it, and they plotted against it a second time by intending to demolish it, and He misled them by sending upon them birds in flocks, the singular being: Ababil. In their proverbs: a bundle on a bundle, which is: a large bundle, likening the flock of birds in their closeness to the bundles. It was said: Ababil is like 'Abadid' and 'Shamaṭit', having no singular. And Abu Hanifa, may Allah have mercy on him, read: 'He throws them,' meaning Allah, the Exalted, or the birds, because it is a masculine plural, and it is only feminized by meaning. And 'Sijil' is as if it is a name for the register in which the punishment of the disbelievers is written, just as 'Sijin' is a name for the register of their deeds, as if it is said: with stones from the totality of the written recorded punishment, and its derivation is from 'Isjal' which means sending, because the punishment is described by that. And He sent upon them birds, so We sent upon them the flood. And from Ibn Abbas, may Allah be pleased with them both: from clay that is cooked as bricks are cooked. And it was said: it is derived from 'Sankal'. And it was said: from the severity of His punishment, and they narrated a verse from Ibn Muqbil: 'A strike that the heroes agreed upon, Sijil.' And 'Rajlah' is a group of men. And 'Al-Bayd' - with a kasrah - is a metaphor for swords, meaning: they strike with them, and if it is read with a fathah, it is the helmets on the heads of the horsemen. And 'Al-'Araj' is the tilt and crookedness. And it is narrated: about 'Ard', and perhaps it is a distortion. And the intended meaning: the difference in the states of striking. And 'Al-Batal' is for the brave. And 'Sijil' is the severe, but the narration is with a nun, because the poem is a 'Nuniya', and we will mention some of it at the end of the letter 'N'. And it is only 'Sijjin', and the famous poem is a 'Nuniya' in his collection. And they likened it to the leaves of plants when eaten, meaning: it fell into it the 'Akhal', which is that the worms eat it. Or to the straw that the animals have eaten and inherited it, but it came in accordance with the manners of the Quran, as His saying: 'They both ate the food.' Or I mean: 'He ate its grain, so nothing remained of it.' About the Messenger of Allah, blessings and peace be upon him: 'Whoever recites Surah Al-Fil, Allah will protect him from being swallowed up and transformed throughout his life.' [Narrated by Ibn Mardawayh, Al-Thalabi, and Al-Wahidi with a chain to Abu Ubaydah.]