115. “Tender swathes” is how Mujahid understood the terms “talhuha hadim” where “tender” is for “hadim” and “swathes” for “talh” (Ibn Jarir), or, “ripe and rich” as expressed by Ibn `Abbas (Ibn Jarir, Ibn Kathir), or, “near breaking point” because of its being heavily laden, as interpreted by Dahhak and as preferred by Ibn Jarir.

Yusuf Ali comments: “The date palm flowers on a long spathe: when the flowers develop into fruit, the heavy ones hang with the load of fruit. The Thamud evidently were proud of their skill in producing corn and fruit and in hewing fine dwellings out of rocks, like the later dwellings of Roman times in the town of Petra.”

116. The rendering reflects the understanding of Ibn `Abbas and Dahhak. Another opinion that came down from Ibn `Abbas is that the textual “fareheen” stands for “artfully” or “with artistic skill”. Suddi said it meant “through coercion” or “with forced labor.” Of course, the different meanings are reconcilable (Ibn Jarir).

Mawdudi offers the following, “Some of the buildings of the Thamud are still intact, and I did, indeed had the opportunity to see them for myself in December 19##59. The place itself is located between Tabuk and Madina, lying a few miles to the north of al-`Ula (called Wadi al-Qura at the time of the Prophet – peace upon him). Nowadays, this is known as al-Hijr and Mada’in Salih. As far as al-`Ula is concerned, it is still located in lush green surroundings in the midst of springs and orchards. An ominous atmosphere, however, surrounds al-Hijr. Not only is it very sparsely populated, but it is a ruined place which gives a feeling of doom and decay. The few who live there do so in an area devoid of greenery and vegetation. Of the few wells that remain, one is identified by the local populace as that from which Salih’s she-camel used to drink. Now, this well is inside a former military barracks dating back to the Turkish period, and is dry…

“We also saw buildings of the type constructed by the Thamud at al-Hijr in Midian along the Gulf of `Aqabah and at Petra in Jordan. As regards Petra, the buildings of the Thamud and the Nabateans stand side by side; their carvings and designs are do dissimilar that even a layman can positively say that they belong to two different periods and to two different nations. The English Orientalist Charles Doughty (d. 1926), the author of Travels in Arabia Deserta (published in 1888), attempted to prove that the Qur’an was false on the grounds of his theory that the buildings at al-Hijr were not constructed by the Thamud but rather by the Nabateans. However, the difference between the architectural design of the people of Thamud and Nabateans is so clear that only someone who is altogether blind could suggest such a theory.”

117. “They are told: 'All your skill is very well; but cultivate virtue and do not follow the ways of those who put forward extravagant claims for men's powers and material resources, or who lead lives of extravagance in luxury and self-indulgence; that makes mischief: but the door of repentance is open: will you repent?'"‏ - Yusuf Ali.

Another possibility, says Shabbir, is that he was addressing the common folk, warning them against blind following of the elites: they are a corrupt lot.

118. The translation is the common understanding of the word “musahharin.” Ibn `Abbas however was of the opinion that the meaning is: “created.” That is, they meant to say, “You are one of the created, who eats and drinks like us.” Ibn Jarir prefers this opinion and presents a verse by Labid in support.

Razi adds: “Sahr” is for the upper part of the stomach; and, according to Farra’, everything that has a stomach is “musahhar.”

119. That is, each had an appointed day for drink: a day for the camel, another for the people. The day the camel drank, the people were not supposed to draw water, and the day they drew, the camel was not given a drink from the well (Ibn Jarir).

120. But, once a people have seen the chastisement approaching them, their remorse is not worthy of acceptance (Zamakhshari, Razi and others).

Feelings of regret and remorse are natural feelings arising out of wrong actions. They are automatically generated by the inner self. Of value in the sight of Allah are acts of true repentance. But the Thamud showed no sign of these, they remained disbelieving to the end (Alusi and Thanwi, reworded).

Yusuf Ali further clarifies the issue: “Their regrets were too late. They had themselves asked for a Sign. The Sign had been given to them in the she-camel, which their prophet Salih had put forward as a test-case. Would they, through that symbol, respect the law' of equity by which all people had rights in water and in the gifts of nature? They refused to respect that law, and committed sacrilege by deliberately killing the she-camel. They themselves came to an evil end.‏”