Kiran kowane manzo yana maimaita wannan kira iri ɗaya. Surah ɗin ta yi amfani da kalmomi iri ɗaya da gangan yayin da take ba da labarin abin da kowane manzo ya faɗa wa mutanensa. Ta haka tana jaddada haɗin kan saƙon a tushensa da ainihinsa, wato: imani da tauhidin Allah, tsoron Allah da biyayya ga manzonsa.
The same call is repeated by every messenger. The sūrah deliberately uses the same words as it reports what each messenger said to his people. Thus it stresses the unity of the message in its basis and essence: namely, belief in God’s oneness, fearing Him and obeying His messenger.
Sūrah ta kuma ƙara bayani kan abin da ya keɓanta da al'amarin Thamūd. Sun kasance suna zaune a wani yanki da ake kira al-Ĥijr, a arewacin Larabawa, tsakanin Ĥijāz da Shām. Annabi ﷺ tare da sahabbansa sun wuce ta wannan yanki a hanyarsu zuwa Tabūk, kuma suka ga birnin da ya lalace da idanunsu. A cikin wannan labari na tarihinsu, muna ganin ɗan'uwansu, Şāliĥ, yana tunasar da su ni'imomin da Allah ya yi musu falala da su, kuma yana gargaɗe su kada a janye su daga gare su. Har ila yau, yana gargaɗe su game da lissafi da hisabi da ke tafe: "Shin za a bar ku cikin aminci [har abada] a cikin abin da kuke da shi a nan, cikin lambuna da maɓuɓɓuga da gonaki da itatuwan dabino masu 'ya'ya masu nuna?
The sūrah then adds what was special in the Thamūd’s case. They used to inhabit an area known as al-Ĥijr, in north Arabia, between the Ĥijāz and Syria. The Prophet and his companions passed through this area on their way to Tabūk, seeing the ruined city for themselves. In this account of their history we see their brother, Şāliĥ, reminding them of the blessings God has favoured them with and warning them against their being withdrawn from them. He also warns them of the impending reckoning and accountability: “Will you be left secure [forever] in the midst of what you have here, among gardens and springs and plantations and palm-trees laden with ripe fruit?
"Kuna sassaƙa gidaje daga cikin duwatsu da fasaha mai girma." (Ayoyi 146-149)
You carve dwellings out of the mountains with great skill.” (Verses 146-149)
Suna jin daɗin rayuwa irin wanda Ṣāliḥ ya bayyana a nan, amma ba sa kula da shi ko yadda ya samu. Haka kuma ba sa nuna godiya ga Wanda ya yi musu wannan ni'ima. Saboda haka, ɗan'uwansu ya bayyana wannan sosai domin ya farkar da zukatansu, don su daraja ta kuma su ji tsoron a janye ta. Abin da ya faɗa musu yana tada hankula masu barci: "Shin za a bar ku cikin aminci a cikin abin da kuke da shi a nan?" (Aya ta 146) Shin kuna tsammanin za a bar ku kuna jin daɗin wannan rayuwa mai daɗi da aka ba ku? Irin wannan daɗi yana ƙara haske saboda ba a ayyana shi ba. Don haka, shin kuna jin tabbacin cewa ba za a taɓa kawo ƙarshensa ko janye shi ba? Shin za a bar ku a cikin irin waɗannan lambuna, maɓuɓɓugan ruwa, gonaki da bishiyoyin dabino waɗanda ke ba ku dabino masu nuna sosai, masu sauƙin narkewa? Shin za a bar ku a cikin waɗannan gidaje da kuke sassaƙawa da ƙwarewa a cikin duwatsu, wanda ke ba su ƙarin haske?
They enjoy such luxury as Şāliĥ describes here, but they pay no attention to it and how it came about. Nor do they express any gratitude to the One who has blessed them with it. Hence, their brother describes this in full to awaken their hearts so that they will appreciate it and fear its withdrawal. What he says to them alerts slumbering minds: “Will you be left secure in the midst of what you have here?” (Verse 146) Do you think that you will be left to enjoy this luxury you have been blessed with? Such luxury is given a further air of splendour as it is left unspecified. Do you, then, feel secure that it can never be terminated or withdrawn? Will you be left in such gardens, springs, plantations and palm trees that give you dates so ripe that are very easy to digest? Will you be left in these homes you skilfully carve out in rocky mountains, giving them an extra air of splendour?
Bayan an taɓa zukatansu da wannan tunatarwa, Ṣāliḥ ya kira su su ji tsoron Allah, su kasance masu biyayya, kuma su ware kansu daga waɗanda ba sa kula da abin da yake daidai, suna nutsewa cikin ɓarna maimakon haka: "Saboda haka, ku ji tsoron Allah, ku kuma kula da ni. Kada ku kula da shawarar waɗanda suke yin ɗabi'a fiye da kima — waɗanda ke yaɗa ɓarna a duniya maimakon gyara al'amura."(Ayoyi 150-152)
Having touched their hearts with this reminder, Şāliĥ calls on them to fear God, remain obedient and separate themselves from those who pay no heed to what is right and indulge instead in corruption: “So, fear God and pay heed to me. And pay no heed to the counsel of those who are given to excesses — who spread corruption on earth instead of setting things to rights.” (Verses 150-152)
Amma maganganunsa ba sa taɓa zukatansu da suka taurare, kuma ba sa kula da shi: "Suka ce: Kai mutum ne kawai da aka yi wa sihiri. Kai mutum ne kamar mu kawai. Don haka ka kawo mana alama idan kana cikin masu gaskiya." (Ayoyi 153-154) Da farko sun siffanta shi da wanda aka yi wa sihiri, kuma saboda haka, wanda ba ya sanin abin da yake magana a kai. Kamar dai mahaukaci ne kawai zai kira mutanensa su bauta wa Allah shi kaɗai.
His words, however, do not touch their hardened hearts, and they pay no attention to him: “They said: You are but one who has been bewitched. You are only a human being like us. So bring us a sign if you are a man of truth.” (Verses 153-154) They first describe him as one bewitched and, as such, one who does not know what he is talking about. It is as though only a madman will call on his people to worship God alone.
“Kai mutum ne kawai kamar mu.” (Aya ta 154) A duk lokacin da wani manzon Allah ya yi musu magana, mutane kan damu sosai da wannan batu. Koyaushe suna da kuskuren fahimta game da yadda manzo ya kamata ya kasance. Ba su iya fahimtar hikimar Allah ta zabar mutane na yau da kullum a matsayin manzanninSa ba, kuma ba su iya godiya da girmamawar da Allah ya ba mutum ta hanyar zabar manzanninSa daga cikin kansu, yana mai sanya su shugabanni da ke karɓar haske da shiriya daga gare Shi. Sun ji cewa manzon Allah ya kamata ya zama halitta ta wani nau'i daban, tun da yake kawo musu labari daga sama, yana kuma gaya musu game da duniyar da ta wuce fahimtarsu. Gaskiyar magana ita ce, ɗan Adam ba ya iya fahimtar cewa Allah ya girmama irin wannan mutum har ya ba shi ikon kasancewa cikin hulɗa kai tsaye da Al'umma Mafi Girma tun yana a duniya, alhali kuwa mutum ne kamar sauran mutane, yana gudanar da rayuwarsa ta yau da kullum: yana ci, yana sha, yana barci, yana yin aure, yana tafiya a titina da kasuwanni, kuma yana fuskantar dukkan sha'awoyi da ji waɗanda ke zuwa wa kowa.
“You are only a human being like us.” (Verse 154) Whenever a messenger of God addressed them, people were always troubled by this point. They always had a flawed concept of what a messenger should be like. They could not understand God’s wisdom of choosing ordinary people as His messengers, nor could they appreciate the honour God grants to mankind by choosing His messengers from among themselves, making them the leaders that receive light and guidance from Him. They felt that a messenger of God should be of a different type of creation, since he brings them information from on high, and tells them of the realm that lies beyond their perception. The fact is that humanity is incapable of appreciating that God so honoured such a man, giving him the ability to be in direct contact with the Supreme Society while still on earth. A man like others, going about his life in a normal way: eating, drinking, sleeping, marrying, walking about the streets and market places, and experiencing all the desires and feelings that occur to everyone else.
A cikin dukan zamani, mutane sun nemi daga kowane manzo wata mu'ujiza don tabbatar da cewa Allah ne ya aike shi: "Ka kawo mana alama idan kai mai gaskiya ne." (Aya ta 154)
Across all generations people demanded from each messenger a miracle to prove that he was truly sent by God: “Bring us a sign if you are a man of truth.” (Verse 154)
Don haka, Thamūd sun nemi mu'ujiza, sai Allah ya amsa wa bawansa Ṣāliḥ, ya ba shi alama a cikin siffar rakumi mace. Ba za mu yi ƙoƙarin bayyana siffar jikinta ba, kamar yadda wasu masu tafsirin Alƙur'ani suka yi, domin ba mu da wata sahihiyar hujja abin dogaro da ke ba da irin wannan bayani. Maimakon haka, za mu ce kawai ita mu'ujiza ce, kamar yadda Thamūd suka nema: "Ya ce: Ga rakumi mace: ita tana da rabonta na sha, ku kuma kuna da rabonku na sha, kowanne a ranar da aka ƙayyade."
Thus, the Thamūd demanded a miracle and God responded to His servant, Şāliĥ, giving him a sign in the form of a she-camel. We will not try to give details of its physical appearance, as have some commentators on the Qur’ān, because we have no authentic reliable source giving such a description. Instead, we will only say that she was a miracle, just as the Thamūd had asked for: “He said: Here is a she-camel: she shall have her drinking share, and you shall have your drinking share, each on an appointed day.
"Kada ku cuce ta, don kada azaba ta sauka muku a wani rana mai girma."
Do not harm her, lest suffering befall you on an awesome day.” (Verses 155-156)
Saboda haka, Ṣāliḥ ya fito da rakumiyar, yana mai sanya sharaɗi cewa ruwan da suke kai dabbobinsu su sha a kai za a raba shi a tsakaninsu: rana ɗaya a bar shi gaba ɗaya ga rakumiyar, kuma washegari su ɗauki duk abin da suke so daga gare shi.
Thus, Şāliĥ produced the she-camel making it a condition that the water where they took their cattle to drink should be divided between them, leaving it all for the she-camel one day and taking whatever they wanted from it on the following day.
Ba za su keta haƙƙinta a ranar ta ba, kuma ita ma ba za ta matso kusa da su a ranarsu ba. Don haka, kwanakinta da shanta sun rabu da nasu. Ya gargaɗe su kada su cutar da ita, domin hakan zai tabbatar da cewa wata babbar azaba za ta same su.
They would not trespass her rights on her day, and she would not come near them on their day. Thus, her days and her drinking were separate from theirs. He warned them against doing her any harm, for that would ensure that a mighty suffering would befall them.
Menene wannan alamar mu'ujiza ta yi wa Thamūd masu taurin kai da girman kai? Ba ta yi komai ba wajen ƙarfafa zukatansu masu tauri su karɓi addinin gaskiya ba. Haka kuma ba ta haskaka rayukansu da ke rayuwa cikin duhu ba. Ƙalubalen da raƙumin ya wakilta yana nan a gabansu su cika shi, amma ba su damu ba. Ba su ma cika alkawuransu ba: "Amma suka kashe ta da zalunci; sa'an nan suka yi nadama." (Aya ta 157) Waɗanda suka kashe ta a zahiri su ne waɗanda suka yi ɓarna a cikin ƙasa.
What did this miraculous sign do to the stubborn and arrogant Thamūd? It did nothing to inspire their hardened hearts to accept the true faith. Nor did it give light to their souls living in darkness. The challenge the camel represented was there for them to meet, but they did not care. Nor did they even fulfil their pledges: “But they cruelly slew her; then they became regretful.” (Verse 157) The ones who actually slew her were those who had spread corruption in the land.
Sālih ya yi musu gargaɗi bayyananne, yana isar da shi da matuƙar muhimmanci, amma ba su ji tsoron komai ba. Saboda haka, laifin ya zama na kowa a cikinsu, haka kuma azaba.
Şāliĥ had given them clear warnings, delivering these very seriously, but they feared nothing. Hence, the offence was shared by them all, as also the punishment.
Sun yi nadamar laifinsu, amma irin wannan nadama ta makara. Saboda haka, "Sai azaba ta same su." (Aya ta 158) Ba a bayar da cikakken bayani game da azabar ba, domin a nuna saurin abubuwan da suka faru.
They regretted their crime, but such regret was too late. Hence, “So the suffering befell them.” (Verse 158) No details are given of the punishment in order to give an impression of the speed of events.
Sai surah ta kammala wannan nassi da sharhinta da aka saba yi: "Lalle a cikin haka akwai wata alama bayyananniya; amma yawancinsu ba za su yi imani ba. Kuma lalle Ubangijinka shi ne Mai girma, Mai jin ƙai."
Then the sūrah concludes this passage with its usual comment: “Indeed, there is in this a sure sign; yet most of them will not believe. And indeed it is your Lord who is the Mighty One, the Merciful.” (Verses 158-159)