"Kwa Thamūd Tulimtuma ndugu yao, Şāliĥ, naye akasema: “Mwabuduni Mwenyezi Mungu peke yake”, lakini wao wakagawanyika makundi mawili yanayopingana.” (Aya ya 45) Katika aya hii ujumbe wote ambao Şāliĥ aliwafikishia watu wake umefupishwa katika jambo moja, “mwabuduni Mwenyezi Mungu peke yake,” ambalo ndilo msingi wa ujumbe wa Mungu kwa wanadamu katika vizazi vyote, na kwa manabii na Mitume wote. Ingawa kila kitu kinachomzunguka mwanadamu katika ulimwengu na ndani yake mwenyewe kinamhimiza kuamini ukweli huu wa msingi, binadamu aliishi kwa vizazi visivyohesabika akikataa au akiudhihaki ukweli huu rahisi na wa msingi. Bado anaendelea hadi leo kuukwepa kwa makusudi, akichukua njia tofauti zinazomwondoa mbali na njia iliyo sahihi na nyoofu.
“To the Thamūd We sent their brother, Şāliĥ, and he said: “Worship God alone’, but they split into two contending factions.” (Verse 45) In this verse the whole message Şāliĥ conveyed to his people is summed up in one point, “worship God alone,’ which is the basis of the divine message to mankind throughout all generations, and with all prophets and messengers. Although everything around man in the universe and within man himself urges belief in this fundamental truth, humanity lived for countless generations denying or deriding this basic and simple fact. It continues to deliberately evade it today, taking divergent routes that lead it away from the right and straight path.
Sura hii inaeleza mwenendo wa watu wa Ṣāliḥ baada ya yeye kujitahidi kuwashawishi waamini, lakini wakagawanyika katika makundi mawili: kundi moja lililomwitikia na kundi jingine lililompinga. Kundi la pili ndilo lililokuwa wengi, kama tunavyoambiwa mahali pengine katika Qur’ani.
The sūrah mentions the attitude of Şāliĥ’s people after he had endeavoured to persuade them to believe, but they split into two factions: one that responded to him and the other who opposed him. The latter formed the majority, as we are told elsewhere in the Qur’ān.
Tunaona pengo katika simulizi, jambo ambalo ni la kawaida katika masimulizi ya Qur'ani, na tunahisi kwamba wale waliokataa ujumbe wa Ṣāliḥ walijaribu kuharakisha adhabu ya Mwenyezi Mungu ambayo alikuwa amewaonya nayo, badala ya kuomba mwongozo na rehema za Mwenyezi Mungu. Katika hili walifanana na Maquraishi ambao nao pia waliharakisha adhabu ya Mwenyezi Mungu. Ṣāliḥ alikosoa mwenendo wao na akajaribu kuwaelekeza watafute msamaha wa Mwenyezi Mungu, ili wapate kupewa rehema Zake: "Akasema [Ṣāliḥ]: Enyi watu wangu, kwa nini mnataka kuharakisha uovu badala ya kutumaini mema? Kwa nini hamuombi msamaha wa Mwenyezi Mungu, ili mpate kurehemewa?" (Aya ya 46)
We then have a gap in the story, which is common in Qur’ānic narration, and we sense that those who denied Şāliĥ’s message tried to hasten God’s punishment against which he had warned them, rather than praying for God’s guidance and mercy. In this they were the same as the Quraysh who also precipitated God’s punishment. Şāliĥ criticized their attitude and tried to direct them to seek God’s forgiveness, so that they might receive His mercy: “Said [Şāliĥ]: My people, why do you seek to hasten evil instead of hoping for the good? Why do you not seek God’s forgiveness, so that you may be graced with His mercy?” (Verse 46)
Mioyo ya wasiomwamini inaweza kufikia kiwango cha upotovu kiasi kwamba wao humwomba Mungu, wakisema: "Ee Mungu, ikiwa hiki ndicho kweli Yako iliyofunuliwa, basi tuteremshie mawe kutoka mbinguni, au tuletee adhabu chungu." (8: 32) Wao husema hivyo badala ya kumwomba Mungu awaongoze kuamini kweli Aliyoifunua. Ingawa aya hii inahusu yale waliyosema Quraysh, watu wa Şāliĥ nao walisema kitu kama hicho, wakikataa wito wa nabii wao kwamba watubu, watafute msamaha wa Mungu na kuomba rehema Yake. Walifikia hata kuhalalisha hasira yao kwake na kwa wafuasi wake kwa kusema kwamba wao ni ishara mbaya, na kwamba wanatarajia uovu utawapata kwa sababu ya kuwepo kwao: "Wakasema: Sisi tunatabiri uovu kwenu nyinyi na wale wanaokufuateni." (Aya ya 47)
The hearts of unbelievers can reach such a level of corruption that they appeal to God, saying: “God, if this be indeed Your revealed truth, then rain down upon us stones from the skies, or inflict grievous suffering on us.” (8: 32) They say this rather than praying to God to guide them to believe in the truth He has revealed. While this verse refers to what the Quraysh said, Şāliĥ’s people said something similar, rejecting their prophet’s appeals that they should repent, seek God’s forgiveness and pray for His mercy. They even justified their irritation with him and his followers by saying that they constituted a bad omen and that they expected evil to befall them as a result of their presence: “They answered: We augur evil from you and those that follow you.” (Verse 47)
Neno la Kiarabu iţţyrnā, linalotafsiriwa hapa kama ‘tunatabiri mabaya’, linarejelea tabia mbalimbali za kishirikina za watu wajinga ambao hukataa kukubali uwazi wa imani. Huko Arabia, mtu aliyekuwa karibu kufanya uamuzi mzito angemtisha ndege. Ndege akiruka upande wa kulia badala ya kushoto, mtu huyo alihisi matumaini kuhusu uamuzi wake na kuendelea nao. Ndege akiruka upande wa kushoto, mtu huyo angekuwa na huzuni, akitarajia mabaya. Haina haja kusema kwamba ndege hawajui lolote kuhusu ulimwengu ulio zaidi ya ufahamu wetu. Kuruka kwao kwa hiari hakuwezi kutuambia lolote kuhusu yasiyojulikana. Lakini ni sehemu ya asili ya binadamu kwamba haiwezi kuishi bila kitu kisichojulikana ambacho huhusisha yale yaliyo nje ya ujuzi na uwezo wake. Asipohusisha jambo hili, kwa imani, na Mungu, ambaye anajua yote yaliyo nje ya uwezo wa ufahamu wa kiumbe yeyote, hulihusisha na hadithi za kale na ushirikina ambao hauna mipaka wala hufuata mantiki yoyote.
The Arabic text uses the verb iţţyrnā, rendered here as ‘we augur evil’. It refers to the different superstitious habits of ignorant people who refuse to accept the clarity of faith. In Arabia a person who was about to take a serious decision would scare a bird. If the bird flew towards the right rather than the left, the man felt optimistic about his decision and went ahead with it. If the bird flew to the left, the man would be gloomy, expecting evil. Needless to say, birds know nothing of the world that lies beyond our perception. Their spontaneous flight cannot tell us anything about the unknown. But it is ingrained within human nature that it cannot live without something unknown to which it attributes what lies beyond its knowledge and ability. When it does not attribute this, through faith, to God who knows all that lies beyond the reach of any creature’s perception, it attributes it to legend and superstition that know no limit and follow no logic.
Wengi ni wale wanaokataa uwepo wa Mungu, na wanakataa kumhusisha Yeye na yale yaliyo nje ya uwezo wa kutambua wa binadamu, wakiyaita upotofu wa kidini, huku wakijidai kuwa na kiwango cha juu zaidi cha maarifa. Wakati huo huo, wanatilia maanani sana namba 13, au paka mweusi anayevuka njia yao, au kuwasha sigara mbili kwa kiberiti kimoja, au imani nyingine za kishirikina za aina hiyo. Hii ni dalili ya jinsi watu wanavyopinga maumbile ya kibinadamu na haja yake ya imani. Kwa hakika, maumbile ya binadamu hayawezi kujitenga na imani katika jitihada zake za kueleza matukio mengi ya kidunia ambayo maarifa ya kibinadamu bado hayajayafahamu kikamilifu. Kwa hakika, baadhi ya mambo haya yatabaki daima nje ya uwezo wa maarifa ya binadamu, kwa sababu yanazidi uwezo wa binadamu ambao amepewa kulingana na anachohitaji ili kutimiza kazi yake ya kujenga maisha duniani.
Many are those who deny God, and refuse to attribute to Him what lies beyond human perception, describing it as religious fallacy, while claiming for themselves a superior standard of knowledge. At the same time they attach much importance to the number 13, or to a black cat crossing their path, or to lighting two cigarettes with one match, or other such superstitious notions. This is indicative of the way people resist human nature and its need for faith. Indeed human nature cannot dispense with faith in its attempt to explain many universal phenomena which human knowledge has not yet fathomed. Indeed some of these will always remain beyond the reach of human knowledge, because they exceed human ability which is given to man in accordance with what he needs for the fulfilment of his task of building life on earth.
Wakati watu wa Ṣāliḥ walipotoa udhuru wao wa kipumbavu, ambao ulidhihirisha mkanganyiko wao wa kishirikina, Ṣāliḥ aliweka ukweli waziwazi mbele ya macho yao: "Akasema: Ubaya mnaoutabiri unaweza kutoka kwa Mwenyezi Mungu pekee." (Aya ya 47)
Kila kinachohusu bahati zenu, hatima yenu na kadari yenu kiko kwa Mwenyezi Mungu. Yeye ameweka kanuni fulani, ameamuru watu watii sheria Zake, na kuweka wazi mbele yao njia ya kuhakikisha furaha yao.
When Şāliĥ’s people stated their stupid excuse, one which betrayed their superstitious confusion, Şāliĥ put the truth clearly before their eyes: “Said he: The evil you augur can come only from God.” (Verse 47) Everything that relates to your fortunes, future and destiny lies with God. He has set certain rules, commanded people to comply with His laws, and set clear before them the way to ensure their happiness.
Yeyote anayefuata mwongozo wa Mwenyezi Mungu atapata matokeo yake mema, bila haja ya kumtisha ndege ili kuamua njia ya kufuata. Wale wanaopotoka kutoka mwongozo wake watavuna matokeo maovu, hata kama ndege wao waliowatisha watawapa faraja kwa mwelekeo wa kuruka kwao.
Whoever follows divine guidance will have its good results, without any need to scare a bird in order to decide what path to follow. Those who deviate from His guidance will reap evil results, even though their scared birds may reassure them by the direction of their flight.
"Hakika nyinyi ni watu mnaofanyiwa mtihani." (Aya ya 47) Hakika mnajaribiwa kwa lolote linalowapata, zuri au baya, na kwa neema ya Mwenyezi Mungu inayotolewa kwenu. Kwa hiyo, ili kuwa macho, zichunguzeni matukio na itambueni kuwa ni sehemu ya mtihani utakaohakikisha matokeo mema, ambayo hayawezi kamwe kupatikana kwa kufuata ishara za bahati mbaya.
“You are indeed people undergoing a test.” (Verse 47) You are certainly being tested with whatever happens to you, good or bad, and with God’s bounty that is given to you. Therefore, to stay alert, study events and recognize that they are part of the trial that will ensure good results which can never be achieved through pursuing omens.
Imani ya kweli huwafanya watu wapime mambo kwa usahihi, na huwahimiza kutafakari yale yanayotokea kila upande wao. Huwafanya watambue kwamba kila kitu hutokea kwa mapenzi ya Mungu, wala hakuna jambo lolote linalotokea kwa bahati nasibu isiyo na sababu. Hivyo, maisha huongezeka thamani, na watu hufikia kiwango cha juu zaidi cha kiroho. Mwanadamu hupitia safari yake ya maisha katika sayari hii bila kujitenga na ulimwengu unaomzunguka, wala na Muumba wake anayesimamia mambo yake, wala na sheria za maumbile ambazo Mungu ameziendesha ili kuhakikisha kuendelea kwa ulimwengu.
True faith makes people evaluate things properly, motivates them to reflect on what takes place all around them. It makes them realize that it all happens by God’s will, while nothing is the result of blind coincidence. Thus, life increases in value and people attain a higher spiritual standard. Man makes his journey through life on this planet without any isolation from the universe around him, or its Creator who conducts its affairs, or the laws of nature operated by God to ensure the continuity of the universe.
Hata hivyo, mbinu hii yenye mantiki timamu inakubaliwa tu na nyoyo zilizo salama, ambazo hazijapotoshwa na upotovu usioweza kurekebishwa kutoka katika ukweli.
This sound approach is, however, accepted only by sound hearts which have not been twisted by irrevocable deviation from the truth.
Miongoni mwa watu wa Ṣāliḥ, kulikuwa na viongozi tisa ambao walikuwa wakipinga wito wake bila kuyumba. Kwa hiyo, walipanga njama dhidi yake na familia yake:
Among Şāliĥ’s people there were nine leaders who were irreconcilable in their opposition to his call. Hence, they plotted against him and his family:
Kulikuwa katika mji watu tisa waliokuwa wakifanya maovu katika nchi, wala hawakufanya mema yoyote. Walisema: 'Na tuapane kwa Mungu kwamba bila shaka tutamuua yeye na jamaa yake usiku; kisha tutamwambia jamaa yake wa karibu kwa uthabiti, "Hatukushuhudia kuangamizwa kwa jamaa yake; nasi ni wakweli kabisa."' {Aya 48-49}
There were in the city nine men who did evil deeds in the land, and would not do any good. They said: ‘Let us swear a mutual oath by God that we shall suddenly kill him and his household by night; and then we shall boldly say to his next of kin, “We did not witness the destruction of his household; and we are indeed telling the truth.” (Verses 48-49)
Watu hawa tisa hawakuacha nafasi yoyote mioyoni mwao kwa ajili ya ukweli na ujumbe wake.
These nine people had left no room in their hearts for the truth and its message.
Walikuwa wameazimia kuleta mambo kwenye kilele chake baada ya kuona hoja ya Şāliĥ inawashinda. Basi wakapanga njama. Jambo la ajabu zaidi, walikubaliana kwa kiapo cha kumtaja Mungu kwamba watamuua Şāliĥ pamoja na familia yake chini ya giza la usiku. Yote haya ilhali yeye hakuomba chochote zaidi ya wao kumwamini Mungu na kumwabudu Yeye peke yake. Pia ni jambo la ajabu kwamba hawakuapa tu kuwaua yeye na familia yake, bali pia walikusudia kukana kuwa na ujuzi wowote wa uhalifu huo. {“Hakika sisi ni wakweli.”} Wangewaua gizani, na hivyo wasingeona mauaji hayo na kwa sababu hiyo wasingekuwa mashahidi wake.
They were determined to bring matters to a head after they found Şāliĥ’s argument overpowering. Hence they devised a plot. Most singularly, they agreed under oath by God to kill Şāliĥ and his family under the cover of darkness. All this when he asked nothing other than that they believe in God and worship Him alone. It is also singular that they should not only swear to kill him and his family, but that they were also intent on denying any knowledge of the crime. “We are indeed telling the truth.” They would kill them in darkness, and as such they would not see the killing and hence would not be witnesses to it.
Huu ni ujanja wa kijinga na wa juujuu! Hata hivyo, waliutumia kujipa faraja na kuhalalisha uongo wao. Hakika ni jambo la kipekee kwamba watu kama hao walikuwa na hamu kubwa ya kuonekana wakweli, ilhali hali yao ilikuwa hivyo. Pale mtu anapopofushwa na mwongozo wa Mungu unaoonyesha njia iliyonyooka, tabia ya kibinadamu hufichua mizunguko na upotofu usiohesabika wa namna hiyo.
What a stupid, shallow trick! Yet they used it to reassure themselves and justify their lies. It is certainly singular that such people were so keen to sound truthful given the circumstances. When it is blinded to God’s guidance which shows the straight path, human nature betrays countless such twists and deviations.
Basi walipanga njama na kupanga mipango, lakini Mwenyezi Mungu alikuwa akiwaangalia, akijua njama zao: "Walipanga njama; nasi pia tukapanga njama, nao hawakuwa wakitambua." (Aya ya 50)
Pengo lililopo kati ya njama hizo mbili, na nguvu mbili zilizo nyuma yake, ni kubwa mno kuweza kuzibwa. Lakini mara nyingi wale wenye madaraka hudanganywa na rasilimali zao, wakisahau jicho la uangalizi lisilolala kamwe. Hawazingatii nguvu ya Mwenyezi Mungu inapowakamata ghafla, na kutoka mahali wasipotarajia: "Tazama jinsi mwisho wa njama zao ulivyokuwa: Tuliwaangamiza kabisa pamoja na watu wao wote, na makazi yao sasa ni tupu, magofu, kwa sababu ya dhulma yao." (Aya ya 51-52)
So they schemed and plotted, but God was watching them, aware of their scheming: “They devised a scheme; but We also devised a scheme, while they could not perceive it.” (Verse 50) The gap between the two schemes, and the two powers behind them is too far to bridge. Yet often are those who have power deceived by their resources, oblivious to the watching eye that never sleeps. They do not reckon with God’s power as it takes them suddenly and from where they do not expect: “Behold what all their scheming came to in the end: We destroyed them utterly, together with all their people, and their dwellings are now empty, ruined, because of their wrongdoing.” (Verses 51- 52)
Ni kwa muda mfupi tu, lakini maangamizi yanawakumba, na nyumba zao zinabaki tupu, bila nafsi yoyote kusalia. Muda mfupi kabla walikuwa wakipanga njama yao mbaya. Sūrah inaonyesha kwa makusudi matukio hayo mawili kwa mfuatano wa haraka, ili kusisitiza jambo la maangamizi yasiyotarajiwa yanayowapata wale wapangaji njama waliodanganywa na nguvu zao, wakidhani mpango wao umepangwa kikamilifu.
It is only a brief moment yet destruction engulfs them, leaving their homes empty with no soul surviving. A moment earlier they had been scheming their evil plot. The sūrah deliberately portrays the two scenes in quick succession, in order to highlight the devastating element that takes unawares those plotters who are deceived by their power, thinking their scheme perfectly worked out.
"Katika hili kuna ishara wazi kwa watu wenye elimu." (Aya ya 52) Sura nzima, pamoja na maoni yake kuhusu visa inavyosimulia, inasisitiza mara kwa mara umuhimu wa elimu.
“In this there is a clear sign for people of knowledge.” (Verse 52) The sūrah as a whole and its comments on the stories it relates repeatedly emphasizes the importance of knowledge.
Kufuatia taswira hii ya adhabu ya ghafla, sura inataja kwamba wale waumini waliokuwa na uchamungu na kumcha Mwenyezi Mungu waliokolewa: “Tukawaokoa wale walioamini na walikuwa wakimcha Mungu.” (Aya ya 53) Mtu anayemcha Mungu huepushwa na hofu nyingine.
Following this image of surprise punishment, the sūrah then mentions that those believers who were conscious of God and feared Him were saved: “And we saved the people who believed and were God-fearing.” (Verse 53) A person who fears God is spared other fears.
Imetajwa wazi katika Hadithi takatifu kwamba: "Mwenyezi Mungu hatamruhusu muumini kukumbwa na aina mbili za hofu." Kwa hiyo, muumini anayemcha Mungu kweli hatamwogopa mwingine yeyote.
It is clearly stated in a sacred ĥadīth that “God will not allow two types of fear to afflict a believer.’ Thus, a believer who truly fears God will fear no one else.