Most powerful duas cutaneous histiocytoma – qurani wazaif collection surah al-fil (105)

Though the address apparently is directed to the Prophet (peace be on him), its real addressees are not only the Quraish but all cutaneous histiocytoma the people of Arabia, who were well aware of the event. At many places in the Quran the words alam tara cutaneous histiocytoma (have you not seen) have been used, and they are meant not to address the Prophet (peace be on him) but the people in general. (For example, see Surah Ibrahim, Ayat 19; Surah Al-Hajj, Ayats 18, 65; Surah An-Noor, Ayat 43; Surah Luqman, Ayats 29, 31; Surah Fatir, Ayat 27; Surah Az-Zumar, Ayat 21). Then, the word seeing has been used here to signify that cutaneous histiocytoma in and around Makkah and in the vast country of cutaneous histiocytoma Arabia, from Makkah to Yaman, there were many such people still living, who had witnessed with their own eyes the event of cutaneous histiocytoma the destruction of the people of the elephant, for it had occurred only about forty to forty-five years earlier, and the people of Arabia had continually heard it described cutaneous histiocytoma by the eye-witnesses themselves so that they had become so certain of cutaneous histiocytoma it as though they had seen it with their own cutaneous histiocytoma eyes.

Ababil means many separate and scattered groups whether of men cutaneous histiocytoma or other creatures, which come from different sides successively. Ikrimah and Qatadah say that these swarms of birds had cutaneous histiocytoma come from the Red Sea side. Saeed bin Jubair and Ikrimah say that such birds had cutaneous histiocytoma neither been seen before nor ever after; these were neither birds of Najd, nor of Hijaz, nor of Timamah (the land between Hijaz and the Red Sea). lbn Abbas says that their beaks were like those of cutaneous histiocytoma birds and claws like the dog’s paw. Ikrimah has stated that their heads were like the heads cutaneous histiocytoma of the birds of prey, and almost all the reporters agree that each bird carried cutaneous histiocytoma a stone in its beak and two stones in its cutaneous histiocytoma claws. Some people of Makkah had these stones preserved with them cutaneous histiocytoma for a long time. Thus, Abu Nuaim has related a statement of Naufal bin Abi cutaneous histiocytoma Muawiyah, saying that he had seen the stones which had been cutaneous histiocytoma thrown on the people of the elephant; they equaled a small pea seed in size and were cutaneous histiocytoma dark red in color. According to Ibn Abbas’s tradition that Abu Nuaim has related, they were equal to a pine kernel, and according to Ibn Marduyah, equal to a goat’s dropping. Obviously, all the stones might not be equal but differing in cutaneous histiocytoma size to some extent.

Hamid-ad-Din Farahi, who in the present age has done valuable work on cutaneous histiocytoma the research and determination of the meaning and content of cutaneous histiocytoma the Quran regards the people of Makkah and other Arabians cutaneous histiocytoma as the subject of tarmihim in this verse, who are the addressees of alam tara. About the birds he says that they were not casting cutaneous histiocytoma stones but had come to eat the dead bodies of cutaneous histiocytoma the people of the elephant. A resume of the arguments he has given for this cutaneous histiocytoma interpretation is that it is not credible that Abdul Muttalib cutaneous histiocytoma should have gone before Abrahah and demanded his camels instead cutaneous histiocytoma of pleading for the Kabah, and this also is not credible that the people of cutaneous histiocytoma Quraish and the other Arabs who had come for Hajj, did not resist the invaders and leaving the Kaabah at cutaneous histiocytoma their mercy had gone off to the mountains. Therefore, what actually happened was that the Arabs pelted the army cutaneous histiocytoma of Abrahah with stones, and Allah by sending a stormy wind charged with stones, destroyed it completely; then the birds were sent to eat the dead bodies cutaneous histiocytoma of the soldiers. But, as we have already explained in the Introduction, the tradition does not only say that Abdul Muttalib had cutaneous histiocytoma gone to demand his camels but it says that he cutaneous histiocytoma did not demand the camels at all but tried to cutaneous histiocytoma dissuade Abrahah from attacking the Kabah. We have already explained that according to all reliable traditions, Abrahah’s army had come in Muharram when the pilgrims had cutaneous histiocytoma gone back and also it was beyond the power of cutaneous histiocytoma Quraish and other Arab tribes living in the surrounding areas cutaneous histiocytoma to resist and fight an army 60,000 strong. They had hardly been able to muster a force ten cutaneous histiocytoma to twelve thousand strong on the occasion of the Battle cutaneous histiocytoma of the Trench (Ahzab) with the help of the Arab pagans and Jewish tribes cutaneous histiocytoma then how could they have mustered courage to encounter an cutaneous histiocytoma army, 60,000 strong? However, even if all these arguments are rejected and the sequence cutaneous histiocytoma of the verses of Surah Al-Feel only is kept in view, this interpretation is seen to go against it. If it were so that the stones were cast by cutaneous histiocytoma the Arabs and the people of the elephant were rendered cutaneous histiocytoma as chaff, and then the birds came to eat their dead bodies, the order would be this: You were pelting them with stones of baked clay, then Allah rendered them as chaff eaten up, and then Allah sent upon them swarms of birds. But here we see that first Allah has made mention cutaneous histiocytoma of sending swarms of birds; this is immediately followed by tarmihim bi-hijarat-im min-sijjil (which were pelting them with stones of baked clay); and then at the end it is said that Allah cutaneous histiocytoma made them as straw eaten up.

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