RECORD OF SÂLAH THE PROPHET, OF THE PEOPLE OF THAMÛD, AND OF WHAT HAPPENED DURING HIS PROPHETSHIP.

He was of the children of the tribe of Thamûd, the son of A’aber, son of Sâm, the son of Nûh, likewise called Thamûd, and they are the cousins of A’aber Bin A’oth Bin Eram. The tribe of Thamûd dwelt in the country of Hijar, which is situated between Hejâz and Syria. This was before the destruction of the people of A’ad, after which they went into that region, repopulated and culti­vated it again, they also rebuilt the edifices and enjoined sovereign power. The Almighty—whose name be glorified —had granted them long life, wealth, and a numerous progeny. Subsequently they began to rebel against, and to disobey the laws of God; according to the saying, ‘Man is prone to rebellion,’ they began to worship idols, and pre­ferred obscenity and wickedness to probity and rectitude. Then the Lord of Unity sent Sâlah, son of A’aber, son of Thamûd, who was in the prime of youth and possessed a great deal of property and riches, to that nation. Some, however, are of opinion that he was despatched for the guidance of that tribe only after the completion of the fortieth year of his age. He acted in conformity with his instructions, invited that disobedient nation to follow the straight path and threatened it with the consequences of resistance and obstinacy; but after [he had preached] a long time only a few of the weak believed his words, whilst the majority, persisting in haughtiness, paid no attention to his admonitions. Sâlah’s uninterrupted efforts [to con­vert the people] excited, however, their aversion to such a degree that they desired to get rid of him; so that at last they determined that, on a certain holiday, a company of the wicked should proceed with their idols, and Sâlah with his followers, to the place of the festival, and both parties should engage in prayer to ascertain on which side the truth is, and that all of them would adopt the religion of that party. When the day of the feast had arrived, the good and the wicked, the virtuous and the vicious, left the town and proceeded to the plain, the infidels taking their idols with them, which were small gods according to their belief, imploring them to frustrate the cause of Sâlah, and not to allow the great God to grant his prayers. When the people of Thamûd had finished their devotions, their prince and chief, whose name was Janda’ O’mar, thus addressed Sâlah with the consent of his people: ‘O Sâlah, if thy pretensions be true, and thou desirest us to believe in thy mission, and so assert the unity of God, I challenge thee to produce from the hard stone, which is opposite to us in the direction of Hijar, a she-camel with abundance of hair, and in the tenth month of her pregnancy, and to produce at the same time, from the womb of the pregnant camel, a young one, perfectly resembling its mother.’ After Sâlah had prayed and besought the Almighty Granter of requests, the divine response arrived to the effect that a long time ago a camel endowed with the above-mentioned properties had been created in those stones for the purpose of answering Sâlah’s prayer, in order to enable him to enter into a covenant, and to make a contract with the people of Thamûd, and that if this miracle should take place, Janda’ O’mar with all his tribe would believe. After the infidels had agreed to this proposal, Sâlah raised his hands towards heaven, and turned his face to the Qiblah of prayer, thereon the stone commenced gradually to increase in bulk, hour by hour, until it assumed the shape of a pregnant camel whose time of confinement was at hand. Sâlah and the people of Thamûd were looking, when the stone-hill began suddenly to move, and wailings, like those of a woman in travail, were heard proceeding from the mute rocks; the hill burst, and a camel endowed with the above-mentioned properties issued from it, which measured according to tradition one hundred and twenty cubits from one side to the other. This camel was at the same time delivered of a young one, resembling its mother in strength of body and stature. Janda’ O’mar, who beheld this prodigy, was ennobled by the felicity of religion, and became, with some of his adherents and intimate friends, worthy of eternal salvation in paradise.

Distich:

To whom God gives happiness, It suddenly comes from a rock.

All the gentle and simple of the tribe of Thamûd wished to follow Sâlah, but devils in human shape, such as Duab, the son of O’mar, and Mahân, who were idolaters, and chiefs of the people hindered them, accused Sâlah of witchcraft, and did not allow that lost nation to obey the precepts of the Immortal Sovereign. After the she-camel had been delivered of her young one, and began to graze in the fields, Sâlah—u. w. b., etc.—advised the people to cherish, and not to injure her. They had a well, deep like the meditation of sages, for the purpose of watering their sheep and cattle; after the appearance of the she-camel they agreed that one day it should drink from the well, and on the next all their quadrupeds, according to the verse: ‘This she-camel shall have her drink, and you your drink on a certain day.’* When the she-camel’s turn came, it went to the edge of the well, the water likewise ascended to the brim, and the camel drank it all up. After that, the people of Thamûd milked her, and obtained a quantity of milk equal to the water consumed by the camel, and they also used its wool. The camel drank on alternate days, and when the turn of the cattle arrived, the people drew a double quantity of the liquid, that their cattle might not suffer on the camel’s day. According to a certain tradition the camel remained with her young one thirty years among them. It was of a wonderful form, dreadful aspect, and strange countenance. It is related that the length of her body was one hundred, and the breadth likewise one hundred cubits, and each of her legs was one hundred and fifty feet high. When this camel was grazing in summer, on the top of a Vâdi, all the quadrupeds of the people of Thamûd were frightened at its extraordinary stature, and took refuge at the bottom of the Vâdi, where the intensity of the heat injured them. In winter the she-camel took up her abode inside the Vâdi, and the cattle went to the top of it, where they became lean and weak on account of the rigour of the cold, and some even died. These trials and temptations continued for a while, but after the people had been extremely harassed by them, they determined to hamstring and to slaughter the camel. It is reported in some books, deserving of credit, that when the said camel made its appearance at the request of the people, Sâlah was informed by divine inspiration that the request had been granted for his sake, and that he was to admonish them not to injure, kill, or remove the camel by any means, because the destruction of the camel would bring on their own, as predestined fate can neither be resisted nor delayed. Sâlah informed them of this message, and they assured him that they would never attempt such an act; whereupon he gave them notice, that according to the divine revelation received by him, the person who was to destroy the camel would be born that very month. Accordingly the people of Thamûd agreed to kill every male infant born during that period of time, in order to preserve the she-camel from injury; during it (i.e. during the month), however, nine boys happened to be born, and they were slain in conformity with this resolution. When the tenth child entered this world, his father, whose name was Sâluf, was loath to kill him, because he never had any children before. He, therefore, preserved him and named him Qadâr, who became a very skilful archer when he attained maturity, and surpassed his contemporaries in all material accomplishments. Every time Qadâr met any of the nine men who had killed their sons, he reproached them with the deed, and when they beheld his attainments, their sorrow and repentance increased, until at last they began to consider Sâlah to be the cause of the loss of their offspring, and were inclined to murder him. They left their tribe under the pretence of a journey, concealed themselves in a cave, and intended to issue from it at midnight in order to assassinate Sâlah in his sleep; the cavern, however, suddenly collapsed over their heads, and they were buried under the débris. When the people became aware of this event, they immediately determined to ham­string the she-camel, and were seconded in their intentions by two women, who had all their lives harboured intentions of the same kind. In short, in that nation there was an old woman of the family of Thamûd, whose name was A’nezah; she was very rich, had beautiful and pleasing daughters, and numberless cattle. She bore great enmity to Sâlah—u. w. b., etc.—on account of the injury which the she-camel occasioned, and because it shared the pastures with her own cattle. There was also another woman in the tribe, called Sadûf, who was extremely opulent and handsome. Her husband had become a fol­lower of Sâlah, and had spent some of his wife’s fortune to promote his religion. When Sadûf became aware of this fact, she separated from her husband, and spent the remainder of her property, whereon implacable hatred towards Sâlah took root in her impure mind likewise. These two impudent females associated with some of the chiefs of the infidels in the matter of the she-camel, threw lots who was to execute the project, and selected Qadâr the the son of Sâluf, with Massda’ the son of Mahruj, whom they accordingly met. When Sadûf opened her mind to the last-named individual she stated that the dowry required by her would be the death of Sâlah’s she-camel: A’nezah on her part also promised Qadâr Bin Sâluf to let him have the handsomest of her daughters in marriage if he would hamstring the camel; meanwhile the women pre­sented these two individuals with a sum of ready cash, and various goods as an earnest. These accursed ones accord­ingly picked out seven other men from among the worst of the tribe, and were in ambush when the camel was going to drink. Massda’ first shot an arrow and wounded her foot, whereon Qadâr, who was a short-bodied, blue-eyed, turbulent blackguard, drew his sword, overtook the camel, and hamstrung her. When the seven other men arrived they slaughtered the camel, and the people of Thamûd vied with each other to get pieces of the meat, as on the occasions when a camel was being slain for a sacrifice. The young camel was so frightened at this dreadful event, that it fled to the top of a mountain.

When Sâlah had been apprised of the perpetration of this abominable crime, he made his appearance among the people, who begged his forgiveness, assuring him that they had no knowledge of this act, and that it had been com­mitted by those men entirely without their advice or approbation. On that occasion the faithful besought Sâlah to pray that the people of Thamûd might be spared the misery of the threatened chastisement. He advised them to endeavour to obtain possession of the young camel, hoping that by the blessing to result therefrom the Almighty—w. n. b. e., etc.—would perhaps not punish them. The people of Thamûd hastened towards the mountain after the young camel, but its summit rose, by the com­mand of Allah, so high up the firmament, that even birds could not ascend to it. Sâlah followed the people to the mountain, and when the young camel had perceived him from the top thereof, it exclaimed thrice: ‘O Sâlah! weep for my mother!’ and then disappeared. Sâlah now assured the people, that on account of the voice they had heard, they would be respited one day, but that on the fourth day the punishment of God would overtake them, and they would obtain the reward of their works, according to the verse: ‘Enjoy your homes three days, and this is no mendacious promise.’ They, nevertheless, asked by way of derision: ‘What will be the sign of the judgment to come?’ Sâlah then informed them thus: ‘To-morrow your faces will be yellow, after to-morrow red, and on the third day black, but on the fourth day the chastisement of the Omnipotent Avenger will overtake you.’ After Sâlah had uttered these words, the nine men who had girded their loins to destroy the she-camel and had slain it, determined to assassinate Sâlah. They entered his house on the same day and lay in wait for him, but a legion of angels broke the heads of those malefactors with stones, and thus put an end to their evil design. When the tribe heard of this event, they accused Sâlah of the murder of their clansmen, and agreeing to put him away, they hastened to his abode; his followers and adherents reminded them, however, that as Sâlah had forewarned them of the affliction which would befall them after three days, and that if his prediction turned out to be true, there would be no use in molesting him, and on the contrary, they would only augment the wrath of God; but in case Sâlah should, after the expiration of the appointed time, prove to be a liar, they might do to him whatever they thought fit. These words brought the people to their senses; they returned to their homes, left Sâlah alone, and spent the night in great uneasiness and expectation. When the morn broke they perceived that their ill-fated countenances were yellow, as if they had been dyed with saffron. In the height of their fear and disquietude they again hastened to the dwelling of Sâlah; the latter, however, learnt the intention of the idolaters and took refuge in the house of one of the chiefs of the people of Thamûd, whose name was Nafyl, but who was also called Abu Hadab. After the infidels had heard of his whereabouts, they followed him there also, but when they saw that Nafyl, in spite of his unbelief and idolatry, granted protection to Sâlah, they returned disappointed and sad. On the second day—which was a Friday, and was called A’rûba among the people of Thamûd—their faces became red like blood; they were now certain of the approaching disaster, and they exclaimed with lamentations and wail­ings: ‘Two days of the appointed time are past!’ On Saturday their rosy cheeks became black, as if they had been smeared with pitch and tar. When the night had set in, Sâlah made his appearance among them secretly, and emigrated with all the believers to the country of Filisteen in Syria. On Sunday morning, which was the eve of the [end of the] prosperous life of the infidels, the people of Thamûd got ready their shrouds and the things necessary for dying persons. They threw themselves upon the ground, looking alternatively towards heaven and earth, until at last a terrible voice, coming from the upper regions, began to resound in their ears, so that their hearts were smitten, their livers burst, and all of them expired, as the Almighty said: ‘Whereupon a terrible noise from heaven assailed them, and in the morning they were found in their dwellings prostrate on their breasts and dead.’* Masu’di narrates in the Akhbâr-uzzamân that because of that dreadful shout no one of the people of Thamûd remained alive, except a woman afflicted with paralysis, whose name was Durya’a, and who greatly hated Sâlah. After the catastrophe her limbs became straight and sound; she quickly left the country and betook herself to Vadi­ulqara, to the inhabitants whereof she narrated the dreadful event. After having finished her tale, she asked for some water, which she drank, and surrendering her soul to the Owner of spirits, hastened to hell. A man of the name of Abu Ruga’l, who belonged to the same tribe, remained alive in the sanctuary of Mekkah, and no ill befell him there; but as soon as he had left it he went the same way which his clansmen had gone, and was buried with a horn of gold which he had been carrying. It is related that the lord of prophecy [Muhammad] addressed on a certain occasion his companions when passing near the tomb of this man, which be pointed out to them, and related the circumstances of his death and burial, whereupon his companions opened the grave and took out the horn of gold.

It is related that after the people of Thamûd had been overtaken by sudden destruction in consequence of the pre­destined decree and of irresistible fate, and Sâlah had emi­grated, he felt, after some time, a yearning to revisit his native country; and, after returning to it, he wept much and deplored the obduracy of his countrymen which had been the cause of their ruin. He had also spiritual conver­sations with the souls of the departed, and thereon again travelled back to Filisteen. Some time afterwards, how­ever, he went to the noble sanctuary of the Lord in Mekkah, and made it his home. In that place he also departed from this perishable abode and mansion of dark­ness.

It is related, after Ebn A’bbâs, u. w. b., etc., that when Sâlah despaired of the people’s accepting the faith, he was much distressed, and prayed that God would allow him to travel in order to meet some of his accepted worshippers, so as to associate with them for awhile. After obtaining permission, he roamed about the country and met an indi­vidual engaged in the service of the Omnipotent Nourisher. Sâlah asked this man why he was quite alone, whereon the hermit informed him that formerly a great town had been in that locality, none of the inhabitants whereof had adored the most wise God; consequently, the decree for their extermination was issued from the glorious court of the Lord of Unity, so that not one of the inhabitants had been left alive except himself, and that, having many reasons to be thankful, he was now constantly engaged in worshipping the Lord of lords. Sâlah, having likewise offered his own thanksgivings, travelled towards the sea, and arrived after his voyage in an island where he saw a man engaged in prayer; Sâlah asked him the reason for dwelling in that isle, and the man informed him that he had been in a ship with most wicked persons, none of whom prayed to God except himself. At last all of them were, by the command of the Almighty, drowned in the sea, whereon he gratefully and constantly engaged in adoring his Maker. Sâlah took leave of him also, and some time afterwards arrived in a town, all the inhabitants of which were unbelievers; he found only two pious men therein, who were during the day occupied in earning their bread, and gave in the evening the surplus of their wants to the indigent by way of alms. Sâlah was one day sitting with them, and when the evening approached a fearful voice struck their ears. On inquiry he found it to be the roaring of a mon­ster which issued from the sea each day about this time, and destroyed everyone it could get hold of. Sâlah asked what his reward would be if he killed the monster, and delivered the city from this affliction. The said two men then informed the inhabitants, who agreed to give to Sâlah one-half of their possessions. Thereupon the latter addressed his prayers to the Mansion of Unity; they met with response, the monster burst in twain, the people kept their promise and abandoned one-half of their property to Sâlah, who, in his turn, begged those two pious men to accept it; they, however, refused, and assured him that their daily income was sufficient for them. Thereupon Sâlah returned the property to its owners, and thanked the Almighty for having allowed him to meet some of His servants; then a divine allocution reached him as follows: ‘O Sâlah! knowest thou not that I have servants with whose existence the order of the world is bound up and connected; if they were not obedient to me I would not cast a single glance upon the rebellious.’ After this Sâlah returned to his native country, and his people met the fate decreed for them [i.e. they died].