QUR'ĀN VERSE ANALYSIS: Sūrah Al-Fīl (105:1–5)
1. SEGMENT LINE SCHEMA
Sūrah 105:1: The Elephant's Companions
105:1(a): أَلَمْ تَرَ كَيْفَ فَعَلَ رَبُّكَ
Did you not see how your Lord dealt... (Alam tara kayfa fa'ala rabbuka, আলাম তারা কাইফা ফা’আলা রাব্বুকা; R-A-Y; F-A-L; R-B-B)
ra'aa ‹R-A-Y› = Proto-Semitic *r'y "to see/perceive" (~3,000 BCE) → Arabic √R-A-Y "sight/opinion" · Anchor: visual perception → mental insight · Chain: physical sight → mental realization/consideration → conviction/view Forms: tara · yara · ra'ayta · ru'yā · CONTEXT ① 105:1 — alam tara → "Did you not SEE/CONSIDER?"; rhetorical appeal to historical knowledge ② 6:76 — ra'ā kawkaban → he SAW a star; physical vision ③ 53:11 — mā kadhaba al-fu'ādu mā ra'ā → heart did not lie about what it SAW; spiritual vision ④ 17:1 — li-nuriyahu min āyātinā → to SHOW him Our signs; causative ⑤ 102:7 — la-tarawunna al-jahīm → you will surely SEE Hellfire; ocular witness CONVERGE ≈: matches Heb rā'āh, Ug r'y (sight/perceive) DIVERGE ≠: Quran expands to "holding an opinion/judgment" (ra'y) and "dream vision" (ru'yā) as distinct from waking sight COGNATES Heb: rā'āh · Aram: r'ā · Uga: r'y · Eth: re'ya CONTRAST Cf.: naẓara — to look at (intentional gaze) vs ra'ā (perception of the object) ∴ Quran uses "tara" here not for literal eyesight (the Prophet was not born), but for "knowledge so certain it is as if seen."
fa'ala ‹F-A-L› = Proto-Semitic *p'l "to do/make" (~3,500 BCE) → Arabic √F-A-L "action/deed" · Anchor: general execution of an act · Chain: work → specific deed → dealing with someone Forms: fa'ala · yaf'alu · fi'l · CONTEXT ① 105:1 — kayfa fa'ala rabbuka → how your Lord DEALT/ACTED; divine intervention ② 21:63 — bal fa'alahu kabīruhum → nay, this big one DID it; attribution of act ③ 89:6 — kayfa fa'ala rabbuka bi-'ād → how Lord DEALT with 'Ad; parallel punishment narrative ④ 2:197 — mā taf'alū min khayrin → whatever good you DO; moral agency CONVERGE ≈: general Semitic verb for "doing" DIVERGE ≠: Quran often contrasts fa'ala (neutral/general) with 'amila (intentional work/labor) COGNATES Heb: pā'al · Aram: p'al · Phn: p'l CONTRAST Cf.: 'amila — to work/labor (implies effort/duration) vs fa'ala (the occurrence of the act) ∴ Quran selects the most decisive verb for "action" to show the totality and finality of God's response.
rabb ‹R-B-B› = Proto-Semitic *rbb "great/master" (~4,000 BCE) → Arabic √R-B-B "lord/sustainer/increaser" · Anchor: authority + nurturing care · Chain: chief/master → owner → divine Sustainer who grows things to perfection Forms: rabb · ribbiyyūn · arbāb · CONTEXT ① 1:2 — rabb al-'ālamīn → MASTER/SUSTAINER of worlds; cosmic authority ② 12:41 — fa-yasqī rabbahu khamran → pour wine for his MASTER (king); secular usage ③ 105:1 — rabbuka → YOUR Lord; personal address to Muhammad (ﷺ) linking the victory to his providence ④ 3:79 — rabbāniyyīn → godly scholars/rabbis; those attached to the Rabb CONVERGE ≈: Heb rav (great/many/teacher) retains "magnitude"; Arabic retains "mastery + nurturing" DIVERGE ≠: Quran centralizes Rabb as the specific title of Allah as Caretaker/Owner, distinct from Ilāh (God-object of worship) COGNATES Heb: rav (great/teacher) · Aram: rabb (great/chief) · Akk: rabū (great) · Syr: rabbā CONTRAST Cf.: ilāh — deity (worship focus) vs rabb (owner/provider focus) ∴ Quran uses "Rabbuka" (Your Lord) in 105:1 to assert that the defense of the Kaaba was a personal precursors of support for the Prophet himself.
105:1(b): بِأَصْحَابِ اَلْفِيلِ
...with the Companions of the Elephant? (bi-as-haabi al-fil, বি-আস-হাবি আল-ফিল; S-H-B; F-Y-L)
Sāḥib ‹S-H-B› = Proto-Semitic *ṣḥb "association" (~3,000 BCE) → Arabic √S-H-B "company/friend" · Anchor: close proximity/accompaniment · Chain: to accompany → friend/comrade → owner/possessor (companion of a thing) Forms: ṣāḥib · aṣḥāb · ṣuḥbah · CONTEXT ① 105:1 — aṣḥāb al-fīl → COMPANIONS (owners/army) of the elephant ② 9:40 — li-ṣāḥibihi → to his COMPANION (Abu Bakr); friendship ③ 68:48 — ka-ṣāḥib al-ḥūt → like the COMPANION of the fish (Jonah); characterized by association ④ 39:29 — rajulan... salaman li-rajul → (contrast with partnership) CONVERGE ≈: implies temporal or spatial closeness DIVERGE ≠: Quran uses aṣḥāb technially for "dwellers" (Aṣḥāb al-Nār/Jannah) and "adherents/troops" (as here) COGNATES S.Arab: sḥb (associate) · CONTRAST Cf.: walī — protector/guardian vs ṣāḥib (associate/comrade) ∴ Quran labels them by their defining weapon (the Elephant), binding their identity eternally to their beast of burden.
fīl ‹F-Y-L› = Persian/Sanskrit loan *pīl "elephant" (~500 BCE) → Arabic √F-Y-L "elephant" · Anchor: the specific animal · Chain: Skt pīlu → Pers pīl → Aram pīlā → Arab fīl Forms: fīl · CONTEXT ① 105:1 — al-fīl → THE Elephant; definite article implies the specific famous elephant (Mahmud) or the species ② (No other Quranic occurrence) CONVERGE ≈: Loanword adoption common in Semitic languages for non-native fauna DIVERGE ≠: Arabic root f-y-l also means "weak opinion/error", but here strictly refers to the animal COGNATES Pers: pīl · Aram: pīlā · Akk: pīru · Heb: pīl CONTRAST Cf.: ba'īr (camel), dābbah (beast) ∴ The foreignness of the word underscores the alien nature of the invading army (Abyssinians/Yemenites) to the Meccan environment.
Sūrah 105:2: The Plot in Ruins
105:2(a): أَلَمْ يَجْعَلْ كَيْدَهُمْ
Did He not make their plot... (Alam yaj'al kaydahum, আলাম ইয়াজ-’আল কাইদাহুম; J-A-L; K-Y-D)
ja'ala ‹J-A-L› = Proto-Semitic *g-' "to put/place" (?) → Arabic √J-A-L "to make/transform" · Anchor: fabrication/institution/transformation · Chain: to put → to appoint → to change state A to state B Forms: ja'ala · yaj'alu · jā'il · CONTEXT ① 105:2 — alam yaj'al → Did He not MAKE/RENDER; transformative action ② 2:30 — innī jā'ilun → I am MAKING/placing a vicegerent; appointment ③ 16:78 — ja'ala lakum al-sam'a → He APPOINTED/MADE for you hearing; creation/endowment ④ 105:5 — fa-ja'alahum ka-'asf → So He MADE/TRANSFORMED them into straw; destruction CONVERGE ≈: Broad Semitic function of "making" DIVERGE ≠: Distinct from khalaqa (create ex nihilo); ja'ala implies working on existing material or changing states COGNATES (Debated) possibly related to Eth: gabra (do/make) via metathesis? CONTRAST Cf.: khalaqa — create from nothing vs ja'ala (make into/appoint) ∴ Quran emphasizes God's power to transform their mighty status into ruin.
kayd ‹K-Y-D› = Proto-Semitic *kyd "machination" (~2,500 BCE) → Arabic √K-Y-D "scheme/plot" · Anchor: subtle planning/stratagem · Chain: mental planning → cunning trick → strategic plot Forms: kayd · yakīdūna · CONTEXT ① 105:2 — kaydahum → their PLOT; destruction of Kaaba ② 12:28 — inna kaydakunna 'aẓīm → truly your (women's) SCHEME is great; social manipulation ③ 86:16 — wa akīdu kaydan → I (God) PLOT a plot; divine counter-strategy ④ 20:69 — kaydu sāḥir → TRICK of a magician; illusion CONVERGE ≈: Neutral "plan" in origin, negative "plot" in usage DIVERGE ≠: Quran attributes kayd to God as a retributive justice (counter-plotting) without malice, contrasting with human kayd (malicious) COGNATES Heb: kīdōd (spark/destruction?) · CONTRAST Cf.: makr — plotting (often involves deception) vs kayd (involves subtle/forceful strategy) ∴ The army had a "kayd" (strategic objective: divert pilgrimage to Yemen); God rendered it null.
105:2(b): فِي تَضْلِيلٍ
...in total loss? (fee tadleel, ফি তাদ-লিল; D-L-L)
taḍlīl ‹D-L-L› = Proto-Semitic *ḍll "to lose way" (~3,000 BCE) → Arabic √D-L-L "err/stray/waste" · Anchor: deviation from path/goal · Chain: lost path → error/confusion → futility/waste (making something go astray) Forms: ḍall · ḍalāl · taḍlīl · CONTEXT ① 105:2 — fī taḍlīl → in ASTRAY-NESS/WASTE; their plan never hit the target ② 1:7 — ghayr ... al-ḍāllīn → not those who go ASTRAY; theological error ③ 12:8 — la-fī ḍalālin mubīn → surely in clear ERROR; misjudgment ④ 105:2 usage → Verbal noun (Taf'īl form) implies causation: God caused their plot to go completely wrong/vanish CONVERGE ≈: Heb dālal (be low/hang down/weak)? or Aram ṭ'ā (stray). The Arabic Ḍād is unique. DIVERGE ≠: Taḍlīl is rare; implies not just "error" but "futility" and "dissipation" of energy COGNATES Heb: zālal (worthless)? CONTRAST Cf.: ghayy — error in purpose vs ḍalāl (error in path) ∴ Their plot didn't just fail; it was sent into a void of non-existence and confusion.
Sūrah 105:3: The Aerial Bombardment
105:3(a): وَأَرْسَلَ عَلَيْهِمْ طَيْرًا
And He sent against them birds... (Wa-arsala 'alayhim tayran, ওয়া-আরসালা 'আলাইহিম তাইরান; R-S-L; T-Y-R)
arsala ‹R-S-L› = Proto-Semitic *rsl "to flow/loose" (~3,000 BCE) → Arabic √R-S-L "send/dispatch" · Anchor: release towards a target · Chain: flowing (hair/water) → message sent → messenger (Rasūl) → unleashing (punishment/winds) Forms: arsala · rasūl · mursalāt · CONTEXT ① 105:3 — arsala 'alayhim → He DISPATCHED against them; military deployment term ② 77:1 — wa-l-mursalāti 'urfan → by the (winds) SENT forth; cosmic forces ③ 21:107 — mā arsalnāka illā raḥmatan → We SENT you not except as mercy; prophetic mission ④ 7:133 — fa-arsalnā 'alayhim al-ṭūfān → We SENT upon them the flood; punitive dispatch CONVERGE ≈: Cognates imply "loosing/letting go" DIVERGE ≠: Quran uses IV Form (Arsala) for authoritative dispatching of revelation and punishment COGNATES Akk: rašālu? (unclear) · Heb: related ideas in šlḥ (send) CONTRAST Cf.: ba'atha — to raise/resurrect/send (implies waking up) vs arsala (implies directing from source to target) ∴ God "deployed" the birds just as a general deploys troops.
ṭayr ‹T-Y-R› = Proto-Semitic *ṭpr "nail/claw" → *ṭyr "flyer" (~4,000 BCE) → Arabic √T-Y-R "to fly/bird" · Anchor: flight · Chain: flying thing → bird → omen (augury by birds) Forms: ṭayr · ṭā'ir · taṭayyur · CONTEXT ① 105:3 — ṭayran → BIRDS (collective noun); the aerial force ② 3:49 — akhluqu ... ka-hay'at al-ṭayr → I create... shape of BIRD; Jesus miracle ③ 67:19 — a-lam yaraw ilā al-ṭayri fawqahum → do they not see BIRDS above them?; sign of creation ④ 17:13 — alzamnāhu ṭā'irahu → We fastened his FATE (omen) to his neck; semantic shift to destiny CONVERGE ≈: Heb ṣippōr (bird)? Aram ṭayrā DIVERGE ≠: Quran uses ṭayr for both literal birds and symbolic destiny/augury COGNATES Aram: ṭayrā · Syr: ṭayrā · CONTRAST Cf.: dābbah (land walker) ∴ Unspecified species; the focus is on the flight capability (bombardment from above).
105:3(b): أَبَابِيلَ
...in swarms. (abaabeel, আবাবিল; A-B-B)
abābīl ‹A-B-B› = Proto-Semitic *? "swarming/movement" (?) → Arabic √A-B-B "prepare/yearn/move" · Anchor: successive waves/bundles · Chain: weeds/herbage (ab) → movement in waves → separate flocks/groups Forms: abābīl (Plural only) · CONTEXT ① 105:3 — ṭayran abābīl → birds in FLOCKS/GROUPS; Hapax Legomenon (occurs only once) CONVERGE ≈: Meaning derived largely from context and early poetry (Al-Nabigha) DIVERGE ≠: Not a species name (i.e., not "Swallows"), but a state descriptor (waves upon waves, or distinct groups) COGNATES Poss. Akk: abābu (fresh/forest)? Unclear. CONTRAST Cf.: jamā'ah (congregation) vs abābīl (dispersed groups coming from different directions) ∴ Grammatically a plural with no singular (like "shammāṭīṭ"); signifies the intensity and multi-directional nature of the attack.
Sūrah 105:4: The Munitions
105:4(a): تَرْمِيهِمْ بِحِجَارَةٍ
Striking them with stones... (Tarmeehim bi-hijaaratin, তারমিহিম বি-হিজারাতিন; R-M-Y; H-J-R)
ramā ‹R-M-Y› = Proto-Semitic *rmy "to throw/cast" (~3,000 BCE) → Arabic √R-M-Y "throw/accuse" · Anchor: projecting an object · Chain: throw projectile → shoot arrow → cast accusation (slander) Forms: tarmī · ramayta · rāmī · CONTEXT ① 105:4 — tarmīhim → THROWING/STRIKING them; continuous action (imperfect tense) ② 8:17 — mā ramayta idh ramayta → You did not THROW when you THREW; negation of human agency in Badr ③ 24:4 — yarmūna al-muḥṣanāt → those who CAST (accusations) at chaste women; slander CONVERGE ≈: Heb rāmāh (cast/shoot) DIVERGE ≠: Quran spans physical ballistics and moral ballistics (slander) COGNATES Heb: rāmāh · Aram: rmā · Syr: rmā CONTRAST Cf.: qadhafa — to hurl (violently) vs ramā (aimed shooting/casting) ∴ Tarmī implies aimed, precision targeting, not random dropping.
ḥijārah ‹H-J-R› = Proto-Semitic *hgr "enclosure/town"? or *gl "stone"? → Arabic √H-J-R "stone/restrict" · Anchor: hard matter/solidity · Chain: rock → forbidden/restricted (ḥijr) → intellect (obstruction to foolishness) Forms: ḥijārah · ḥajar · maḥjūr · CONTEXT ① 105:4 — ḥijārah → STONES; the projectile ② 2:24 — waqūduhā ... al-ḥijārah → fuel is... STONES (idols/brimstone); Hellfire ③ 2:60 — iḍrib ... al-ḥajar → strike the ROCK; Moses miracle ④ 15:53 — ḥijr maḥjūr → forbidden partition; barrier CONVERGE ≈: Connection between "stone" and "wall/barrier" (South Arabian hgr = town) DIVERGE ≠: Quran uses ḥijārah specifically for punitive rain (Sodom, Elephant) and Hellfire fuel COGNATES S.Arab: hgr (town/wall) · Heb: ḥāgar (gird/belt)? CONTRAST Cf.: ṣakhr — massive boulder vs ḥijārah (stones of handled size) ∴ The irony: The army came to destroy a structure of stone (Kaaba) and were destroyed by stones.
105:4(b): مِنْ سِجِّيلٍ
...of baked clay. (min sijjeel, মিন সিজ্জিল; S-J-L)
sijjīl ‹S-J-L› = Persian loan sang-gil "stone-mud" (~500 BCE) → Arabic √S-J-L "hardened clay/writing" · Anchor: baked hardness · Chain: Pers sang (stone) + gil (mud) → Arabized sijjīl → synonymous with sijill (written scroll) via convergence of "decreed/written" notions? Forms: sijjīl · CONTEXT ① 105:4 — min sijjīl → of BAKED CLAY; hard/shale-like ② 11:82 — ḥijāratan min sijjīl → stones of baked clay (Lot's people punishment) ③ 15:74 — (same phrase for Sodom) CONVERGE ≈: Phonetic adaptation of Persian compound DIVERGE ≠: Quranic usage is specific to divine bombardment; implies hardness + heat (baking) COGNATES Pers: sang-gil · Lat: sigillum (seal/sign)? Possible convergence with "stamped" stones CONTRAST Cf.: ṭīn — wet clay vs sijjīl (hardened/petrified clay) ∴ Philologically "stone-clay" (sedimentary/shale); theologially "decreed" stones (marked for each target).
Sūrah 105:5: The Aftermath
105:5(a): فَجَعَلَهُمْ كَعَصْفٍ
So He made them like straw... (Fa-ja'alahum ka-'asfin, ফা-জা’আলাহুম কা-’আসফিম; J-A-L; A-S-F)
'aṣf ‹A-S-F› = Proto-Semitic *'ṣp "to gather/harvest" (~3,000 BCE) → Arabic √A-S-F "storm/straw" · Anchor: dry vegetation/crumbling · Chain: to blow violently → wind ('āṣifah) → dry leaves blown by wind → stubble/husk Forms: 'aṣf · 'āṣif · CONTEXT ① 105:5 — ka-'aṣf → like STRAW/husk; shattered remains ② 55:12 — wa-l-ḥabbu dhū al-'aṣf → grain with HUSK; agricultural desc. ③ 10:22 — rīḥ 'āṣif → STORMY wind; blowing force CONVERGE ≈: Heb 'āsap (gather/harvest) DIVERGE ≠: Arabic focuses on the residue of the harvest (the stalk/straw) or the wind that scatters it COGNATES Heb: 'āsap (gather) · Uga: 'sp (gather) CONTRAST Cf.: zar' — growing crop vs 'aṣf (dry/harvested debris) ∴ Represents total disintegration; dry, brittle, lifeless, and scattered.
105:5(b): مَأْكُولٍ
...eaten (up). (ma'kool, মা’কুল; A-K-L)
ma'kūl ‹A-K-L› = Proto-Semitic *'kl "to eat" (~4,000 BCE) → Arabic √A-K-L "devour/consume" · Anchor: ingestion/consumption · Chain: eating food → corroding/wearing away → passive participle "that which is eaten" (dung/chaff) Forms: akala · ya'kulu · ma'kūl · CONTEXT ① 105:5 — 'aṣf ma'kūl → EATEN straw (implies chewed and spat out, or dung); utter humiliation ② 2:174 — ya'kulūna... al-nār → they EAT Fire; metaphorical ingestion ③ 5:66 — la-akalū min fawqihim → they would have EATEN from above; provisions CONVERGE ≈: Universal Semitic root DIVERGE ≠: Here, ma'kūl modifies straw to create a graphic image of regurgitated cud or manure, stripping the army of all human dignity COGNATES Heb: 'ākal · Aram: 'akal · Akk: akālu CONTRAST Cf.: maṭ'ūm (tasted) vs ma'kūl (devoured) ∴ The ultimate degradation: The mighty "Elephant People" became like cattle fodder, chewed and excreted by the very beasts they sought to command.
3. LINGUISTIC GLOSS
English Gloss:
Did you not see [visual certainty] how your Lord dealt [decisive action] with the Companions of the Elephant? [defined by their beast]. Did He not make their plot [stratagem to destroy Kaaba] go into total waste [lost/futile]? And He sent against them birds [aerial force] in swarms/waves [relentless succession], striking them [aimed shots] with stones of baked clay [hardened/decreed], so He made them [transformed state] like straw eaten up [masticated debris/dung].
Bengali Script Gloss:
আলাম তারা [তুমি কি দেখনি/উপলব্ধি করনি] কাইফা ফা’আলা [কিভাবে আচরণ করেছেন] রাব্বুকা [তোমার প্রভু] বি-আস-হাবি আল-ফিল [হাতির বাহিনীদের সাথে]? আলাম ইয়াজ-’আল [তিনি কি করে দেননি] কাইদাহুম [তাদের চক্রান্ত] ফি তাদ-লিল [সম্পূর্ণ পণ্ড/ব্যর্থতার মধ্যে]? ওয়া-আরসালা 'আলাইহিম [এবং তিনি প্রেরণ করেছেন তাদের উপর] তাইরান [পাখি] আবাবিল [ঝাঁকে ঝাঁকে]। তারমিহিম [নিক্ষেপ করছিল তাদের প্রতি] বি-হিজারাতিন [পাথরসমূহ] মিন সিজ্জিল [পোড়ামাটির/কঙ্কর], ফা-জা’আলাহুম [অতঃপর তিনি তাদের করে দিলেন] কা-’আসফিম [খড়কুটার মত] মা’কুল [যা চিবানো হয়েছে/ভক্ষিত]।
4. TAFSĪR SCHEMA
Tafsīr Sūrah 105: The Year of the Elephant
The Narrative Context:
Revealed in Mecca, this Sūrah recounts the events of 570 CE (the Year of the Elephant), the year of Prophet Muḥammad's (ﷺ) birth. Abraha al-Ashram, the Abyssinian viceroy of Yemen, built a cathedral (al-Qullays) in Sana'a to divert Arab pilgrimage from Mecca. When an Arab defiled it, Abraha marched on Mecca with elephants (led by one named Maḥmūd) to destroy the Kaaba.
Exegetical Synthesis:
Alam Tara (Did you not see): Al-Rāzī and Ibn Kathīr note this addresses the Prophet (ﷺ) or the Quraysh. Though the Prophet wasn't present, the event was mutawātir (mass-transmitted) and undeniable, equivalent to seeing.
Kaydahum (Their Plot): Not just brute force, but a plot to destroy the economic and spiritual center of Arabia.
Abābīl & Sijjīl: Ibn ʿAbbās stated abābīl means "groups following groups." The stones (sijjīl) were divinely guided; some reports suggest they carried the names of their targets (Al-Qurṭubī). Scientifically, some modernists (like Muḥammad ʿAbduh) interpreted this as a plague/smallpox carried by flies/mosquitoes, but the majority classical view holds to the miraculous lithic bombardment.
Ka-'aṣfin Ma'kūl (Eaten Straw): A graphic imagery of destruction. Al-Ṭabarī suggests it means leaves eaten by cattle and excreted (dung), signifying that the mighty army was reduced to filth.
Theological Significance: This event protected the Kaaba before Islam, establishing the sanctity of the Sanctuary and preparing the environment for the Prophet's arrival. It proves Allah protects His house (as 'Abdul-Muṭṭalib famously said to Abraha: "I am the lord of the camels, but the House has a Lord who will protect it").
5. MULTI-VERSE OUTPUT
Sūrah Al-Fīl (105:1–5) Compilation
أَلَمْ تَرَ كَيْفَ فَعَلَ رَبُّكَ بِأَصْحَابِ اَلْفِيلِ
Alam tara kayfa fa'ala rabbuka bi-as-haabi al-fil
[আলাম তারা কাইফা ফা’আলা রাব্বুকা বি-আস-হাবি আল-ফিল]
Did you not see how your Lord dealt with the Companions of the Elephant?
[√R-A-Y: Perception; √F-A-L: Action; √R-B-B: Lordship; √S-H-B: Association; √F-Y-L: Elephant]
أَلَمْ يَجْعَلْ كَيْدَهُمْ فِي تَضْلِيلٍ
Alam yaj'al kaydahum fee tadleel
[আলাম ইয়াজ-’আল কাইদাহুম ফি তাদ-লিল]
Did He not make their plot into total loss?
[√J-A-L: Transformation; √K-Y-D: Stratagem; √D-L-L: Waste/Error]
وَأَرْسَلَ عَلَيْهِمْ طَيْرًا أَبَابِيلَ
Wa-arsala 'alayhim tayran abaabeel
[ওয়া-আরসালা 'আলাইহিম তাইরান আবাবিল]
And He sent against them birds in swarms,
[√R-S-L: Dispatch; √T-Y-R: Flight; √A-B-B: Waves/Groups]
تَرْمِيهِمْ بِحِجَارَةٍ مِنْ سِجِّيلٍ
Tarmeehim bi-hijaaratin min sijjeel
[তারমিহিম বি-হিজারাতিন মিন সিজ্জিল]
Striking them with stones of baked clay,
[√R-M-Y: Casting; √H-J-R: Stone; √S-J-L: Hardened Clay]
فَجَعَلَهُمْ كَعَصْفٍ مَأْكُولٍ
Fa-ja'alahum ka-'asfin ma'kool
[ফা-জা’আলাহুম কা-’আসফিম মা’কুল]
So He made them like eaten straw.
[√J-A-L: Transformation; √A-S-F: Dry Husk; √A-K-L: Devoured]