7. The things stated in principle in the above verses are now being explained by an historical precedent. Of what it is a precedent and how it relates to what has been stated above, one should consider well in the light of the other statements of the Quran the two basic truths which have been expressed in (verses 7-10).
Firstly, in these it has been stated that after creating the human self on balanced and sound nature, Allah inspired it with its fujur and its taqva. The Quran along with stating this truth also makes explicit that this inspirational knowledge of fujur and taqva is not enough for every man that he may by himself obtain detailed guidance from it, but for this purpose Allah gave detailed guidance to the Prophets through revelation in which it was explained what is fujur and what it applies to, which one should avoid, and what is taqva which one should attain and develop. If man does not accept and acknowledge this clear and definite guidance sent down through Revelation, he can neither avoid fujur not find the way to taqva.
Secondly, in these verses it has been stated that, the rewards and punishments are the necessary results which accrue from adoption of either fujur or taqva The result of cleansing the self of fujur and developing it with taqva is eternal success and the result of suppressing its good tendencies and causing it to be overwhelmed with fujur is failure, ruin and destruction.
To make man understand this truth a historical precedent is being cited and for this the tribe of Thamud has been taken as an illustration, for the various tribes destroyed in antiquity the territory of the Thamud was closest to Makkah. In northern Hijaz its historical ruins were extant, which the people of Makkah passed by during their trade journeys to Syria, and the way this tribe has been frequently referred to in the pre-Islamic poetry shows that its destruction was a common subject of talk among the Arabs.
8. Denied the truth: belied the Prophethood of the Prophet Salih (peace be upon him), who was sent for their guidance. On account of their rebellious attitude they were not prepared to give up the fujur in which they were involved, and they were not inclined to accept the taqva to which the Prophet Salih (peace be upon him) was calling them. For details, see(Surah Al-Aaraf, Ayats 73-76); (Surah Houd, Ayats 61-62); (Surah Ash-Shuara, Ayats 141-153); (Surah An- Naml,Ayats 45-49); (Surah Al-Qamar, Ayats 23-25).
9. At other places in the Quran the following details, are given: The people of Thamud challenged the Prophet Salih (peace be upon him) to present a sign (a miracle) if he was truthful. Thereupon the Prophet (peace be upon him) presented a she-camel miraculously before them and warned them to the effect: This is Allah’s she-camel. She will graze at will in the land. One day will be for her to drink and one day for you and your cattle. If you molest her, you will be punished with a scourge. This proved to be a deterrent for some time. Then they appealed to their most wicked and rebellious chief to put an end to the she-camel, and he took up the responsibility and hamstrung her. (Surah Al-Aaraf, Ayat 73); (Surah Ash-Shuara, Ayats 134, 156); (Surah Al-Qamar, Ayat 29).
10. According to (Surah Al-Aaraf, Ayat 77), after they had killed the she-camel, the people of Thamud said to the Prophet Salih (peace be upon him): Bring the scourge with which you threatened us. And according to Surah Houd, Ayat 65, the Prophet Salih (peace be upon him) said to them: Well, you have only three more days to enjoy yourselves in your houses. This is a limit that will not prove false.
11. That is, Allah is not like the kings of the world and the rulers of governments, who, when they want to take some action against a people, are compelled to consider what will be the consequences of their action. Allah’s power is supreme. He had no apprehension that some supporting power of the Thamud would come out to avenge itself on Him.