Each of the bird carried three pebbles in its mouth and two each in every claw.

Each of the bird carried three pebbles in its mouth and two each in every claw. The birds dropped these pebbles on the soldiers of Abraha’s army who were riding on the elephants. The pebbles pierced through the bodies of the men and their elephants. Thus the entire contingent of the elephants and the soldiers was routed. It was Allah (S.w.T.)'s wish that the invincible army of Abraha was subdued with the pebbles.

According to the history of the Jazeerat al-Arab , the birth of our Prophet (S) took place in the same year, which is popularly known as the Aaam al-Fīl . Imam ‘Ali (a.s.) was born in the year 30 Aaam al-Fīl . Till the Hijra (The Migration) calendar came into vogue, the Aam al-Fīl was the calendar in use. You have also heard that the sharp knife did not do it's job on the throat of Hadrat Ismail (a.s.).

Hadrat Ibrahim (a.s.) used the sharpened knife no less than seventy times on the tender throat of his son. But it could not inflict even a small cut on the throat. Because, what was wished by Allah (S.w.T.) was destined to happen! If Allah (S.w.T.) wishes otherwise, the entire hoard of the arsenal of the world will not cause harm even to the minutest of creatures. We have therefore to understand that the most important aspect of the Faith is Tawakkul .

The Limit of Belief is Tawakkul It is narrated that someone asked Hadrat Amir al-Mu’minin (a.s.) about the limit of Faith. He replied, “ Yaqeen or firm belief!” They asked the Imam (a.s.), “What is the limit of belief?” The Imam (a.s.) said, “ Tawakkul on Allah (S.w.T.)!” All this is the result of the knowledge of the relationship between the sabab (cause) and the Musabbib (Causer).

If someone has a firm conviction that the effectiveness of the causes depends on Allah (S.w.T.)'s Wish, then the belief is termed Tawakkul . Such a person relies on the Musabbib (Causer) rather than on the sabab (the cause). His total dependence is on the wish of the All Pervading Allah (S.w.T.). He trusts all his affairs to Allah (S.w.T.). When he frees himself from the clutches of the 'causes' or circumstances, then the existence, or otherwise, of the causes is immaterial for him.