Kwa hiyo watu wa Nuhu wakawa historia ya zamani: idadi kubwa ya waliokataa ujumbe wake walizama na kusahaulika. Walifukuzwa kutoka maisha ya duniani pamoja na kutoka rehema ya Mwenyezi Mungu. Walionusurika wakawekwa duniani kwa kutimiza ahadi ya Mwenyezi Mungu:

So Noah’s people became past history: the great majority who denied his message were drowned and forgotten. They were banished from life on earth as also from God’s grace. The survivors were established on earth in fulfilment of God’s promise:

“Wakati ujao ni wa wale wanaomcha Mungu.” (Aya ya 49). Ahadi ya Mungu kwa Nuhu imefupishwa katika aya ifuatayo: “Ilisemwa: ‘Ee Nuhu, shuka kwa amani kutoka kwetu, pamoja na baraka zetu juu yako na juu ya vizazi vya wale walio pamoja nawe. Lakini watu wengine tutawaacha wafurahie kwa muda, kisha watawapata adhabu chungu kutoka kwetu.’” (Aya ya 48) Kadiri muda ulivyopita na historia ikaendelea, ahadi ya Mungu ilitimia. Kaumu ya ‘Ād walikuwa sehemu ya uzao wa Nuhu waliotawanyika duniani, kama walivyokuwa Thamūd. Jamii zote mbili zilistahili kuadhibiwa:

“The future belongs to those who are God-fearing.” (Verse 49). God’s promise to Noah is summed up in the following verse: “The word was spoken: ‘Noah, disembark in peace from Us, and with Our blessings upon you as well as upon generations from those who are with you. As for other folk, We shall let them have enjoyment, and then there will befall them grievous suffering from Us.’” (Verse 48) As time passed and history took its course, God’s promise was fulfilled. The `Ād were part of Noah’s offspring who dispersed on earth, as were the Thamūd. Both of these communities deserved to be punished:

"Kwa watu wengine, tutawaacha wafurahie kwa muda, kisha itawashukia adhabu kali kutoka kwetu." Mzunguko mzima ulikuwa umekamilika, na nguvu za jāhiliyyah zilikuwa zimerejea kwa nguvu zake zote.

“As for other folk, We shall let them have enjoyment, and then there will befall them grievous suffering from Us.” A full cycle had turned and the forces of jāhiliyyah were back in full sway.

Vizazi vilivyofuatana vya wanadamu, ambavyo idadi yake inajulikana kwa Mungu peke yake, lazima viliishi na kisha kupita, vikiongozwa na unyenyekevu wa kweli kwa Mungu. Hii inamaanisha kwamba waliishi kulingana na Uislamu, ambao ulikuwa dini ya wazazi wao, Adamu na Hawa. Waliendelea hivyo hadi Shetani alipowadanganya na kuwaondoa kwenye njia iliyonyooka, jambo lililosababisha aina ya jahiliyyah ambayo Nuhu aliikabili. Hata hivyo, Nuhu (amani iwe juu yake) aliokolewa pamoja na wafuasi wake na Mungu. Wengine wote wa wanadamu waliangamizwa katika mafuriko, kwa kujibu dua za Nuhu. Tena, vizazi vingi, ambavyo vinajulikana kwa Mungu peke yake, vilichukua kama msingi wa mpangilio wao wa kijamii kanuni ya kunyenyekea kwa Mungu. Waliendelea kufanya hivyo hadi Shetani alipoweza tena kuwasababisha wapotee.

Kwa kabila la ʿĀd, Tulimtuma ndugu yao Hūd. Akasema: Enyi watu wangu! Muabuduni Mwenyezi Mungu peke yake; hamna mungu mwingine isipokuwa Yeye. Hakika nyinyi si chochote ila ni wazushi wa uongo. Sitaki ujira wowote kwenu, enyi watu wangu, kwa ujumbe huu. Ujira wangu uko kwa Yule aliyeniumba. Je, hamtumii akili zenu? Enyi watu wangu! Muombeni Mola wenu msamaha, kisha mrejee kwake kwa toba. Atakuteremshieni mvua nyingi kutoka mbinguni, na atawaongezea nguvu juu ya nguvu zenu. Wala msiigeuke kama wakosefu.

To `Ād, We sent their brother Hūd. He said: My people! Worship God alone; you have no deity other than Him. You are indeed inventors of falsehood. No reward do I ask of you, my people, for this [message]. My reward rests with Him who brought me into being. Will you not, then, use your reason? My people! Seek your Lord’s forgiveness, and then turn to Him in repentance. He will cause the sky to rain abundance on you, and will add strength to your strength. Do not turn away as guilty criminals.’ (Verses 50-52)

Hūd alikuwa wa kabila la `Ād. Basi alikuwa ndugu yao, aliyefungamana nao kwa mahusiano ya damu yanayowaunganisha watu wote wa kabila moja. Uhusiano huu unasisitizwa hapa kwa sababu unapaswa kuzaa imani, huruma, na ushauri wa kweli miongoni mwa ndugu. Kwa hiyo, mwenendo wao kwa ndugu yao na nabii wao unaonekana wa ajabu sana na wa kuchukiza mno. Kutengana kati ya `Ād na ndugu yao kunatokea kwa sababu ya mzozo wa kiitikadi. Hivyo, dhana kwamba mahusiano yote hayana thamani pale ambapo dhamana ya imani haipo inasisitizwa kwa nguvu. Dhamana hii, kwa hiyo, inapewa nafasi ya pekee katika jamii ya Kiislamu, ikidhihirisha wazi asili ya imani ya Kiislamu na mwelekeo wake wa vitendo.

Hūd belonged to the tribe of `Ād. He was, then, their brother, tied to them by the blood relations that bind all tribesmen. This tie is emphasized here because it should generate confidence, compassion and honest counsel between brethren. Hence, their attitude towards their brother and prophet seems very odd and exceedingly repugnant. The parting of the ways between the `Ād and their brother comes about because of an ideological conflict. Thus the concept of the invalidity of all ties when the bond of faith is non-existent is strongly emphasized. This bond is thus given prominence in Islamic society, making absolutely clear the nature of Islamic faith and its line of action.

Hūd anaanza wito wake kwa kutambua kwamba yeye na watu wake ni wa jamii moja. Wameunganishwa pamoja kwa uhusiano wa familia, ukoo, kabila na ardhi. Hata hivyo, hatimaye wanakuwa mataifa mawili tofauti: moja likimnyenyekea Mungu, na jingine likiabudu miungu pamoja naye. Hayo mawili yako katika mzozo. Ahadi ya Mungu ya kuwapa ushindi waumini na kuwaangamiza makafiri inatimia tu wakati njia zinapotengana na pande hizo mbili zinapotofautishwa na kutenganishwa wazi. Nabii ﷺ na wale waliomwamini Mungu pamoja naye wanajitenga na watu wao na kuyaona mahusiano yao yote ya zamani nao kuwa batili.

Huo ndio ulikuwa muhtasari wa ujumbe aliowasilisha Hūd kwa watu wake. Inaonekana kwamba haukuungwa mkono na muujiza wowote wa kuwashawishi wale waliong'ang'ania kukufuru.

Such was the sum of the message presented by Hūd to his people. It appears that it was not supported by a miracle to convince those who persisted with unbelief.

Labda hili lilitokea kwa sababu mafuriko yalikuwa bado hai katika kumbukumbu za watu. Katika sura nyingine inayoeleza habari za Hūd na watu wake, tunajifunza kwamba aliwakumbusha yaliyowapata watu wa Nūḥ walipokataa ujumbe wa Mwenyezi Mungu.

Perhaps this was so because the floods were still alive in people’s memories. In another sūrah that gives an account of Hūd and his people we learn that he reminded them of what happened to Noah’s people when they rejected God’s message.

Hata hivyo, watu wake bado walimdhania vibaya: “Wakasema: ‘Ee Hūd, hukutuletea hoja yoyote iliyo wazi. Hatuwaachi miungu yetu kwa neno lako tu, wala hatutakuamini. Tunachoweza kusema ni kwamba mmoja wa miungu yetu huenda amekupiga kwa baya fulani.’” (Aya 53-54)

However, his people still entertained bad thoughts about him: “They replied: ‘Hūd, you have brought us no clear evidence. We are not forsaking our gods on your mere word, nor will we believe in you. All we can say is that one of our gods may have smitten you with something evil.’” (Verses 53-54)

Watu wa Hūd walikuwa wamepotea sana hata wakadhani kuwa yeye ni mwendawazimu, kwamba mmoja wa miungu yao alimpiga kwa jambo baya. Walidai kwamba Hūd hakuwaletea ushahidi wowote wazi wa ujumbe wake. Hawakuzingatia kwamba hakuna ushahidi unaohitajika ili kuthibitisha umoja wa Mungu. Kila kinachohitajika kwa watu kuukubali ukweli huu usiopingika ni kukumbushwa ipasavyo na kuongozwa katika mwelekeo wa fikra wanazopaswa kufuata. Walihitaji tu kushauriana na dhamiri zao. Hata hivyo, hawakuwa tayari kufanya hivyo. Waliwaambia wazi Mjumbe wa Mungu kwamba hawakuwa tayari kuacha miungu yao ya uongo kwa sababu tu yeye, Hūd, aliwahimiza kufanya hivyo, bila ushahidi wa wazi wa ukweli wa ujumbe wake. Hawakumwamini kabisa: "Hatuiachi miungu yetu kwa neno lako tu, wala hatutakuamini wewe." (Aya ya 53)

Hūd’s people had gone so far astray that they thought him deranged, that one of their deities had smitten him with something evil. They claimed that Hūd did not bring them any clear evidence of his message. Little did they consider that no evidence is needed to prove God’s oneness. All that people need to accept this truism is to be properly reminded of it and guided on the line of thought they should follow. They only needed to consult their consciences. They were, however, not prepared to do that. They told God’s Messenger point blank that they were not prepared to abandon their false gods just because he, Hūd, encouraged them to do so, without clear proof of the truthfulness of his message. They simply did not believe him: “We are not forsaking our gods on your mere word, nor will we believe in you.” (Verse 53)

"Akasema: 'Namwita Mwenyezi Mungu awe shahidi, nanyi pia shuhudieni, kwamba mimi najitenga na wale mnaodai kuwa washirika wa Mwenyezi Mungu.'" (Aya ya 54) Namwita Mwenyezi Mungu awe shahidi wangu kwamba mimi sina hatia na wale mnaowashirikisha naye kuwa washirika wake. Nanyi pia mnapaswa kunishuhudia kwamba nimekataa miungu yenu yote ya uongo. Kusanyikeni pamoja, nyinyi nyote na miungu yenu yote mliyoibuni, mnaodai kuwa imenipiga kwa uovu, mpange njama pamoja dhidi yangu, bila kunipa hata muda kidogo, kwani siogopi chochote kutoka kwenu. "Hakika nimemtegemea Mwenyezi Mungu, Mola wangu na Mola wenu." (Aya ya 56) Licha ya kukataa kwenu na kukataliwa kwenu, ukweli unabaki kuwa Mwenyezi Mungu ndiye Mola wetu sote. Yeye bila shaka ndiye Mola pekee wa ulimwengu. Hana washirika.

“He said: ‘I call God to witness, and you, too, bear witness, that I disassociate myself from all those you claim to be partners with God.’” (Verse 54) I call God to be my witness that I am innocent of all those you associate with Him as His partners. You also should testify for me that I have disclaimed all your false gods. Assemble together, all of you and all your invented gods whom you claim to have smitten me with evil and scheme together against me, giving me not a moment’s notice, for I do not fear anything from you. “Indeed I have placed my trust in God, my Lord and your Lord.” (Verse 56) Your denials and rejection notwithstanding, the truth remains that God is the Lord of us all. He is indeed the only Lord of the universe. He has no partners.

"Hakuna kiumbe hai anayetembea duniani ambaye Yeye hamshiki kwa paji la uso wake." (Aya ya 56) Hii ni picha halisi ya nguvu za Mwenyezi Mungu. Inamuonyesha Yeye akimshika kila kiumbe kinachotembea juu ya ardhi kwa paji la uso wake, awe ni binadamu au mnyama. Hakika Yeye ana uwezo juu ya wote. Nguvu zake zinaelezwa kwa namna ya wazi sana, zinazolingana vizuri na nguvu, ukali na ugumu wa moyo wa watu ambao Hūd alikuwa akiwazungumzia. Hili linafuatiwa na kauli kwamba sheria za Mungu hazishindwi kamwe: "Hakika njia ya Mola wangu ni nyoofu." (Aya ya 56) Yote haya yanaakisi mchanganyiko wa nguvu na azma ya Hūd. Kwa nini aogope chochote ambacho `Ād wanaweza kumfanyia, ilhali hawawezi kuwa na uwezo juu yake isipokuwa Mungu akitaka?

“There is no living creature which He does not hold by its forelock.” (Verse 56) This is a very real image of God’s power. It portrays Him as holding every creature24 that walks on the earth by its forelock, whether man or animal. He has indeed power over them all. His power is depicted so vividly that it fits well with the strength, roughness and insensibility of the people Hūd was addressing. This is followed by a statement that divine laws never fail: “Straight indeed is my Lord’s way.” (Verse 56) All this reflects the combination of Hūd’s strength and determination. Why should he fear anything the `Ād may cause when they cannot have power over him unless God wills?

Hebu tuchukue muda hapa kidogo ili kutafakari kwa ufupi historia ya Hūd pamoja na watu wake, ndani ya muktadha wa sūrah hii. Qur’ani inatoa simulizi hii ya historia ya wito wa zamani wa Uislamu ili kuweka alama za kuongoza kwa wanaolingania Uislamu katika vizazi vyote. Alama hizi si muhimu tu kwa jamii ya kwanza ya Waislamu, ile iliyokuwa ya kwanza kuelekezwa na Qur’ani, na ya kwanza kuifanya kuwa mwongozo wa utendaji badala ya jāhiliyyah, bali pia kwa kila jamii ya Kiislamu inayosimama kupinga jāhiliyyah popote duniani, wakati wowote. Hii ndiyo inayoifanya Qur’ani kuwa katiba ya kudumu ya ujumbe wa Kiislamu na mwongozo wa kila harakati ya Kiislamu.

Let us pause here a little to reflect briefly on the history of Hūd with his people, within the context of the sūrah. The Qur’ān gives this account of the history of the age-old call to Islam in order to provide landmarks for the advocates of Islam throughout all generations. These landmarks are not only relevant to the first Muslim community, the first to be addressed by the Qur’ān, and the first to make it its operational guide as opposed to jāhiliyyah, but also to every Muslim community which stands up to jāhiliyyah anywhere in the world, at any time. This is what makes the Qur’ān the permanent constitution of the Islamic message and the manual of every Islamic movement.

Kila mara Qur'ani inapotaja kuja kwa mjumbe yeyote aliyetumwa na Mwenyezi Mungu kwa watu wake, inamnukuu mjumbe huyo akisema: 'Enyi watu wangu, mwabuduni Mwenyezi Mungu peke yake. Hamna mungu mwingine isipokuwa Yeye.' "Nimesema mara nyingi kwamba 'mwabuduni Mwenyezi Mungu peke yake' maana yake ni kujisalimisha kikamilifu kwa Yeye peke yake katika mambo yote yanayohusu maisha haya au Akhera."

Every time the Qur’ān mentions the approach of any messenger sent by God to any people, it quotes the messenger as saying: ‘My people, worship God alone. You have no deity other than Him. “I have repeatedly stated that ‘worship God alone” means total submission to Him alone in all matters which relate to this life or to the hereafter.

Huu ndio maana ya asili ya neno hili. Kamusi inaonyesha kwamba neno `abada [ambalo sasa tunalitumia hasa kumaanisha ibada] linamaanisha: kunyenyekea, kujisalimisha, na kushusha cheo chake mbele ya mwingine. Barabara ya mu`abbad ni ile iliyosawazishwa ili kurahisisha safari. `Abbada ni kumfanya mtu awe mtumwa; yaani, kumsababisha mtu ajisalimishe kwa mwingine. Waarabu wa kwanza kuzungumziwa na Qur’ān hawakulifunga neno `abada kwa ibada za kiibada peke yake. Kwa kweli, walipozungumziwa kwa neno hili mara ya kwanza huko Makka, ibada za kiibada zenyewe zilikuwa bado hazijawekwa kwao. Walielewa kwamba walitakiwa kujisalimisha kwa Mungu peke yake katika mambo yote ya maisha yao, na kukataa kujisalimisha kwa mwingine yeyote. Mtume ﷺ alifafanua 'ibada' katika moja ya kauli zake kwamba maana yake ni 'utii', si kutoa ibada za kiibada. Alikuwa akijibu swali la `Ādī ibn Ĥātim kuhusu Mayahudi na Wakristo, na jinsi walivyowatendea marabi wao na watawa wao kama miungu.

Hebu tusimame kidogo sasa ili kusikiliza Nabii Hūd anavyosema na watu wake: “Enyi watu wangu! Muombeni Mola wenu msamaha, kisha mrejee Kwake kwa toba. Atawateremshia mvua nyingi kutoka mbinguni, na atawaongezea nguvu juu ya nguvu zenu. Wala msigeuke mkawa wakosefu.” (Aya ya 52) Ni wazo lile lile lililotajwa mwanzoni mwa sura, pale Nabii Muhammad ﷺ alipowaita watu wake waamini Uislamu: “Muombeni Mola wenu msamaha, kisha mrejee Kwake kwa toba, naye atakupeni starehe nzuri hadi muda ulioainishwa. Atampa kila mwenye fadhila malipo ya fadhila yake. Lakini mkigeuka, mimi nakhofia kwenu adhabu ya Siku kubwa.” (Aya ya 3) “Mtume ﷺ bila kumfunulia kwamba hakuna mungu isipokuwa Mimi.

Let us now pause a little to listen to the Prophet Hūd speaking to his people: “My people! Seek your Lord’s forgiveness, and then turn to Him in repentance. He will cause the sky to rain abundance on you, and will add strength to your strength. Do not turn away as guilty criminals.” (Verse 52) It is the same idea mentioned at the beginning of the sūrah, when the Prophet Muĥammad called on his people to believe in Islam: “Seek forgiveness of your Lord, and then turn towards Him in repentance, and He will grant you a goodly enjoyment of life for an appointed term. He will grant everyone with merit a fill reward for his merit. But if you turn away, I dread for you the suffering of a great Day.” (Verse 3) “messenger without having revealed to him that there is no deity other than Me.

Kwa hiyo, mniabudu Mimi peke yangu.” (21: 16-25)

Therefore, you shall worship Me alone.” (21: 16-25)

Enyi watu! Ikiwa mnatilia shaka kuhusu ufufuo, kumbukeni kwamba Sisi tulikuumba kutokana na udongo, kisha kutokana na tone la manii, kisha kutokana na pande la damu, kisha kutokana na donge la nyama lililokamilika na lisilokamilika, ili Tupate kukubainishieni. Tunaweka katika matumbo ya mama zenu yale tunayoyataka kwa muda maalumu, kisha tunawatoa kama watoto wachanga, ili mfikie utu uzima. Miongoni mwenu yuko anayekufa mapema, na yuko anayefikishwa uzee wa kuchukiza, hata asijue tena chochote alichokijua. Unaiona ardhi kavu isiyo na uhai; lakini Tunapoiteremshia maji, inatikisika na kuvimba na kuotesha kila aina ya mimea yenye kupendeza. Hayo ni kwa sababu Mwenyezi Mungu peke yake ndiye Haki ya mwisho; na Yeye peke yake ndiye anayehuisha wafu; na Yeye ana uwezo juu ya kila kitu. Na kwamba Saa hakika itakuja, pasina shaka yoyote; na kwamba Mwenyezi Mungu hakika atawafufua wote walioko makaburini. (22: 5-7)

Mankind! If you are in doubt as to the resurrection, remember that We have created you out of dust, then out of a drop of sperm, then out of a germ-cell, then out of an embryonic lump complete and yet incomplete, so that We might make things clear to you. We cause to rest in the [mothers] wombs whatever We please for an appointed term, and then We bring you forth as infants, that you may grow up and attain your prime. Some of you die young, and some live on to abject old age when all that they once knew they know no more. You can see the earth dry and barren; and [suddenly,] when We send down water upon it, it stirs and swells and puts forth every kind of radiant bloom. That is because God alone is the Ultimate Truth; and He alone brings the dead to life; and He has the power to will anything. And that the Last Hour is certain to come, beyond any doubt; and that God will certainly resurrect all who are in their graves. (22: 5-7)

Tuendelee sasa na sūrah na tuangalie simulizi inayotoa kuhusu Nabii Şāliĥ na watu wake, Thamūd: “Kwa Thamūd, Tulimtuma ndugu yao Şāliĥ. Akasema: ‘Enyi watu wangu! Mwabuduni Mwenyezi Mungu peke yake. Hamna mungu mwingine isipokuwa Yeye. Ndiye aliyekuumbeni kutoka ardhini na kukufanyieni makazi humo. Muombeni msamaha wake kisha mrejee kwake kwa toba. Mola wangu yu karibu daima, na hujibu wote.’” (Aya ya 61)

Let us now move on with the sūrah and look at the account it gives of the Prophet Şāliĥ and his people, Thamūd: “To Thamūd, We sent their brother Şāliĥ. He said: ‘My people! Worship God alone. You have no deity other than Him. He it is who brought you into being out of the earth and settled you therein. Seek His forgiveness and then turn to Him in repentance. My Lord is ever near. He answers all.’” (Verse 61)

Tunakutana tena na maneno yale yale yanayoeleza suala lile lile la msingi, na hatua ile ile ya kuchukua. Şāliĥ anawaita watu kuamini umoja wa Mungu, kutafuta msamaha Wake, na kuhisi uwepo Wake pamoja nao popote walipo na chochote wanachofanya. Şāliĥ pia anawakumbusha kwamba wao wanatokana na ardhi. Hii inarejelea asili ya jamii ya binadamu, pamoja na ukweli kwamba kila binadamu hutegemea lishe anayoipata kutoka ardhini, au kutoka vipengele vinavyopatikana ndani yake, kwa ajili ya ukuaji wake. Licha ya asili hii, wao wamewekwa kuwa wasimamizi wa ardhi na wamepewa jukumu la kuijenga. Hili linamhusu binadamu kwa ujumla na kaumu ya Thamūd hasa, katika kipindi chao cha historia.

We again encounter the same words outlining the same basic issue, and the same course of action. Şāliĥ calls on people to believe in God’s oneness, to seek His forgiveness and to feel His presence with them wherever they are and whatever they are doing. Şāliĥ also reminds them that they originate from the earth. This refers to the origin of the human race as well as to the fact that every human being depends on the nourishment that he receives from the earth, or from the elements which are available in it, for his growth. Despite this origin they are put in charge of the earth and given the task of building it. This applies to the human race generally and to the Thamūd in particular, in their period of history.

Hata hivyo, yote haya hayawazuii kumshirikisha Mungu na washirika. Kwa hiyo, Şāliĥ anawataka waombe msamaha Wake kisha wamrudie Yeye kwa toba. “Mtubieni kwa Mola wenu kisha mrejee Kwake kwa toba.” (Aya 61) Wakifanya hivyo, Yeye atawaitikia kwa wema na kujibu dua zao: “Hakika Mola wangu yu karibu, Yeye ndiye Mwitikiaji.” (Aya 61) Angalia hapa matumizi ya kiwakilishi cha umiliki “Mola wangu” na sifa zilizochaguliwa hapa, “karibu, Mwitikiaji.” Zikiwa zimekaribiana sana, zinatoa picha ya uhalisia wa Uungu kama unavyohisiwa na mmoja wa wateule wa waumini. Zinaleta hali ya urafiki, huruma na mawasiliano ya kweli kati ya moyo wa Mtume mwenye wema na mioyo ya wasikilizaji wake.

Hii ni sehemu nyingine ya historia ya ujumbe wa Mwenyezi Mungu kwa wanadamu. Ni ujumbe uleule, unaozungumzia kiini cha Uislamu, kwa maana pana ya neno hilo.

This is another episode of the history of the divine message to mankind. It is the same message, speaking about the essence of Islam, in the broad sense of the word:

kumwabudu Mungu na kumtii Yeye peke yake, bila kumshirikisha na mshirika yeyote. Tena tunakabiliwa na hali ya jāhiliyyah inayofuata upotovu kutoka kwenye dini ya kweli inayotokana na umoja wa Mungu. Kama `Ād waliotangulia, Thamūd walitokana na waumini waliookolewa katika safina ya Nūḥ, lakini wakapotoka kutoka kwenye imani sahihi na wakaingia katika hali mbaya ya jāhiliyyah. Ṣāliḥ alitumwa ili awarejeshe kwenye imani ya kweli.

to worship God and submit to Him alone, associating no partners with Him. Again we are faced with a state of jāhiliyyah that follows deviation from the divine faith based on God’s oneness. Like the `Ād before them, the Thamūd descended from the believers saved in Noah’s ark, but they deviated from the right faith and ended up in a dreadful state of jāhiliyyah. Şāliĥ was sent to return them to the true faith.

Wanapewa ishara ya kimiujiza, kama walivyoomba, lakini hii haiwaongoi kuamini; badala yake, inawafanya wawe na uadui zaidi, nao wanamchinja ngamia jike kwa ukatili.

They are given a miraculous sign, as they asked for, but this does not lead them to believe; rather, it makes them more hostile and they cruelly slaughter the she-camel.

Washirikina Waarabu pia walimdai Mtume atawaletea ishara ya kimiujiza ili iwasaidie kukubali ujumbe wake. Lakini ishara iliyopewa watu wa Şāliĥ haikuwafaa chochote. Kumwamini Mungu hakuhitaji miujiza: ujumbe huo ni rahisi na wa moja kwa moja pale unapofikiriwa kwa akili safi. Jāhiliyyah, hata hivyo, hufunga mioyo na akili, na kuwaacha watu katika hali ya ujinga.

The Arab idolaters also demanded that the Prophet bring them some miraculous sign to help them accept his message. But the sign given to Şāliĥ’s people benefitted them nothing. To believe in God does not require miracles: the message is both simple and straightforward when approached with clear thinking. Jāhiliyyah, however, seals both hearts and minds leaving people in a state of ignorance.

Hapa tena tunaona ukweli wa Uungu kama unavyojidhihirisha katika moyo wa mmoja wa Mitume watukufu waliochaguliwa kufikisha ujumbe Wake. Şāliĥ, kama anavyonukuliwa katika Qur’ān, anasema: “Fikirini, enyi watu wangu! Je, ikiwa nasimama juu ya ushahidi wazi kutoka kwa Mola wangu aliyenijaalia rehema Yake, nani atakaniokoa na Mungu ikiwa nitamwasi? Mnachofanya ni kuniongezea tu uharibifu.” (Aya ya 63) Anasema hayo baada ya kuwapa maelezo wazi ya Mola wake kama anavyohisi uwepo Wake moyoni mwake: “Mola wangu yu karibu daima. Hujibu wote.” (Aya ya 61)