It is recited 'And to Thamud' with the prohibition of inflection by the interpretation of the tribe, and 'And to Thamud' with inflection by the interpretation of the clan, or by considering the origin, because it is the name of their father, who is Thamud son of Aabir son of Iram son of Sam son of Noah. And it is said:

Thamud was named for the scarcity of its water, from [thamad] which means little water. Their dwellings were in al-Hijr between Sham and Hijaz up to Wadi al-Qura. A clear sign has come to you, a manifest verse and a witness to the truth of my prophethood. It is as if it was said: What is this sign? He said: This is the she-camel of Allah for you, a sign. The word 'sign' is in the accusative case, and the agent in it is what the demonstrative pronoun indicates in meaning, as if it was said: I point to it as a sign. And 'for you' indicates who this sign is for, specifically it is for Thamud, because they witnessed it, while other people were informed about it, and the news is not like witnessing. It is as if it was said: Especially for you. And it was attributed to the name of Allah in order to honor it and magnify its status, and that it came from Him, formed without a male, and is a sign among His signs, just as you say: the sign of Allah. It has been narrated that when 'Aad was destroyed, Thamud inhabited their land and they succeeded them on earth, and they multiplied and lived long lives, to the extent that a man would build a sturdy dwelling and it would collapse during his lifetime. They carved their houses from the mountains, and they were in abundance and prosperity of living. They rebelled against Allah and corrupted the earth and worshipped idols. So Allah, glorified and exalted is He, sent to them Salih, peace be upon him, and they were an Arab people, and Salih was of the middle of them in lineage. He called them to Allah, glorified and exalted is He, but only a few weak ones followed him. He warned and admonished them. They asked him for a sign, so he said: What sign do you want? They said: Come out with us to our festival on a known day of the year, and you call upon your God and we will call upon our gods. If your call is answered, we will follow you, and if our call is answered, you will follow us. Salih said: Yes. So he went out with them and they called upon their idols and asked them for a response, but they did not answer them. Then their leader, Jund'ah ibn 'Amr, pointed to a solitary rock on the side of the mountain called al-Kathiba and said: Bring forth for us from this rock a she-camel that is pregnant, hollow, and white— the pregnant one is one that resembles the pure one. If you do that, we will believe you and respond to you. Salih, peace be upon him, took their pledges that if he did that, they would surely believe and affirm him. They said: Yes. So he prayed and called upon his Lord, and the rock began to move as a pregnant female does when it is about to give birth. It split open to reveal a she-camel that was pregnant, hollow, and white, just as they described, no one knows what is between its sides except Allah, glorified and exalted is He. Their nobles looked on, then it gave birth to a young one like it in size. Jund'ah and a group from his people believed in it, but the descendants of their leaders prevented many of their people from believing. The she-camel remained with her young one, grazing on trees and drinking water. She would come to the watering place regularly, and on her day, she would put her head in the well and would not raise it until she drank all the water in it. Then she would spread her legs to allow them to milk her as much as they wished until their containers were full, and they would drink and store it. Abu Musa al-Ash'ari said: I came to the land of Thamud and measured the source of the she-camel and found it to be sixty cubits. When the heat would rise, the she-camel would graze on the back of the valley, and their livestock would flee from her to the bottom of it. When the cold would come, their livestock would scatter to the bottom of the valley and flee to the back of it. This troubled them, and two women beautified its slaughter for them: 'Aniza, the mother of sheep, and Sadaqa, the daughter of al-Mukhtar, because of the harm it caused them to their livestock, and they had many livestock. They slaughtered it and divided its meat and cooked it. Its young one ran away until it climbed a mountain called Qara and cried three times. Salih had told them: Catch the young one, perhaps the punishment will be lifted from you, but they could not catch it, and the rock split open after its crying, and it entered it. Salih said to them: You will wake up tomorrow with your faces yellow, and the day after tomorrow with your faces red, and on the third day with your faces blackened, then the punishment will come upon you. When they saw the signs, they sought to kill him. So Allah saved him to the land of Palestine. On the fourth day, when the sun rose high, they perfumed themselves with resin and wrapped themselves in their cloaks. A cry came to them from the sky, and their hearts were torn apart, and they perished. 'Eat in the land of Allah,' meaning the land is the land of Allah, and the she-camel is the she-camel of Allah. So leave her to eat in the land of her Lord. The land is not for you, nor what is in it of vegetation from your planting. 'And do not touch her with harm,' do not strike her, nor drive her away, nor cause her any harm, in honor of the sign of Allah. It is narrated that the Messenger of Allah, blessings and peace be upon him, when he passed by al-Hijr during the expedition of Tabuk, said to his companions: 'Let none of you enter the village, nor drink from its water, nor enter upon these punished ones unless you are weeping, lest you be struck by what struck them.' And he said, blessings and peace be upon him: 'O Ali, do you know who is the most wretched of the ancients?' He said: Allah and His Messenger know best. He said: 'The one who killed the she-camel of Salih. Do you know who is the most wretched of the latter ones?' He said: Allah and His Messenger know best. He said: 'The one who will strike you, O Ali, on this,' and he pointed to his head, 'until this is wet,' and he placed his hand on his beard. This narration was also reported by al-Nasa'i in al-Khasa'is, al-Hakim, al-Tabari, and al-Bayhaqi in al-Dala'il. There is also a narration from Jabir ibn Samura reported by al-Tabarani, and from Suhayb reported by Abu Ya'la and al-Tabarani. And from Ali reported by Ibn Mardawayh in the Tafsir of 'Wa al-Shamsi wa Duhaaha.' It is noted in the narration of those mentioned that the Prophet, blessings and peace be upon him, asked Ali, and in the first he said: 'The one who killed the she-camel,' he said: You have spoken the truth. And in the second he said: 'I have no knowledge.' In the narration of Jabir ibn Samura, he said: 'Allah knows best.' And Abu Ja'far read: 'Eat in the land of Allah,' and it is in the accusative case, meaning 'eating.' 'And He settled you and provided you with homes in the land,' in the land of al-Hijr between Hijaz and Sham, from its plains, 'castles' meaning you build them from the ease of the land with what you make from [rahṣ] and bricks.

It flows from the low spot of a pure she-camel. It was either a rab or a kahl, with the fuel ignited in the sides of the flask.

It flows from the low spot of a pure she-camel, a showy display like the honored phoenix.

This is from the poem of Antarah ibn Shaddad al-Absi, describing the sweat of his she-camel from the journey. He compared it to rab, which is the juice and the paint. Or to kahl, which is the tar that solidifies by fire on the sides of the flask. And 'aqdat al-dawa: I boiled it until it thickened. And 'hash al-wuqood: I ignited it and lit it. Here, it is in the passive voice, and the root of 'yanba' is 'yanba', so the alif was generated for the purpose of emphasis. The low spot (dhafra) is a concave area beside the ear; when the camel travels for a long time, the skin in the middle swells and rises, and sweat flows from it in the concave area, which was previously compared to the flask. It is said that the low spot is the root of the ear. The term 'asil' refers to a she-camel that is straight in form, from their saying: a smooth cheek and a smooth palm. And 'har' means the purest of anything. 'Ziyafa' means much showiness, which is strutting in walking. And 'feniq' is the honored male camel, spared from work for the sake of breeding; thus, 'honored' is a clarifying adjective. It is narrated as 'mukdam' with a dal. It is said: 'kadamah' if it bit him. As for 'akdamah', I have not come across it, and perhaps it is a rare dialect. 'Mukdam' is a passive participle from it, meaning the one that was bitten by the males, affecting it so that its skin is marked from the effect of the saddle and running. It is narrated: from a low spot, fierce and sturdy, meaning very angry and solidly built. It is said 'yanba'' has the weight of 'yanfa'il' from 'al-bu', which means to cover a long distance, and it has no meaning in the verse.

If you say: What is the reason for the accusative case of 'buyutan'? I say: It is in the state of being, as you say: 'This cloth is a shirt' and 'This reed is a pen.' It is from the estimated state, because the mountain cannot be a house while being carved, nor can the cloth or the reed be a shirt or a pen while being sewn or sharpened. It is said: They used to inhabit the plains in summer and the mountains in winter.