Prophet Salih, referred to as their brother Salih (and their brother Salih and their brother Salih), was sent to the Thamud, who, despite their advancements and wealth, had strayed into idol worship and arrogance, much like the people of `Ad before them. As Ma'arif-ul-Quran explains, worldly wealth often leads people away from remembering their Creator and the Hereafter, pushing them towards error. Salih's core message was consistent with that of all prophets: to 11:61. This fundamental call to monotheism (Tawhid) is a recurring theme in the prophetic narratives, emphasizing the worship of Allah alone, without partners.

The people of Thamud initially held Salih in high regard, seeing him as a man of promise before this. However, their admiration turned to skepticism when he challenged their ancestral practices of idol worship, prompting them to say, 11:62. Ibn Kathir notes that they hoped for Salih to become a great leader but rejected his prophethood when it meant abandoning their traditions. Salih responded by asserting his clear evidence from his Lord and the mercy bestowed upon him, questioning who could protect him from Allah if he disobeyed Him, thereby highlighting the gravity of his mission and the clear evidence he possessed 11:63.

To substantiate his prophethood, Salih presented a clear sign from Allah: a miraculous she-camel. The Quran states, This is the she-camel of Allah [sent to you as a sign. So leave her to eat within Allah 's land and do not touch her with harm, lest there seize you a painful punishment]. This she-camel was no ordinary animal; according to Tafsir Ibn Kathir, Salih's people specifically demanded a pregnant she-camel emerge from a certain solid rock in Al-Katibah. Upon Salih's prayer, the rock split open, and the she-camel appeared, heavily pregnant and with visibly moving fetus, fulfilling their exact request.

The she-camel's unique nature extended to its interaction with the community's resources. As Ma'arif-ul-Quran elaborates, she would drink all the water from their well on one day, and in return, provide them with abundant milk on that day, filling their containers. The next day, the well would be for the people. This arrangement, a division of water, is mentioned in the Quran: And the messenger of Allah [Salih said to them, "Do not harm the she-camel of Allah or prevent her from her drink"]. This miracle served as a direct trial for the Thamud, a visible proof of Salih's truthfulness and Allah's power, yet it also imposed a responsibility on them to respect this divine sign.

Despite witnessing this astounding miracle, the arrogant elite among Thamud rejected Salih's message. The Quran recounts their insolence: 7:77. Tafsir Ibn Kathir details the conspiracy behind this act, instigated by two disbelieving women, Umm Ghanm `Unayzah and Saduf, who offered rewards to men who would kill the camel. Qudar bin Salif, described as the "most wicked man among them" When their most wicked man among them went forth (to kill the she-camel), along with Musaddi` bin Mihraj and seven other mischievous men, carried out the deed. Qudar hamstrung the she-camel, fulfilling the prophecy of harm.

This act of defying Allah's command and harming His sign was not merely the action of a few individuals but, as Qatadah noted, involved the entire tribe's agreement, including women and children, demonstrating a widespread rejection of truth. This collective sin sealed their fate. Prophet Salih, lamenting their choice, conveyed to them their impending doom: 11:65. This three-day respite was a specific warning, with signs foretelling the punishment: their faces would turn pale yellow on Thursday, dark red on Friday, and jet black on Saturday.

The Thamud's rejection escalated to plotting against Salih himself. The Quran states, 27:49. This intricate plot to assassinate Salih and his believers at night, and then deny knowledge of the crime, was met with divine counter-planning. As Tafsir Ibn Kathir explains, Allah rained down stones upon these nine plotters, smashing their heads before they could execute their wicked plan.

True to Salih's warning, the signs of punishment manifested. On the fourth day, as the sun rose, a terrifying [Sayhah (loud cry) came from the sky and a severe tremor overtook them from below](Tafsir Ibn Kathir, 7:73), causing them to lie “dead, prostrate in their homes”. This dual punishment of an earthquake (Al-Rajfah) and a horrifying sound (As-Saihah) is mentioned in the Quran, ensuring complete destruction of the disbelievers. Ma'arif-ul-Quran highlights that "fa-sawwaha" means the scourge overtook the entire nation, leaving no one, young or old, male or female, exempt.

Prophet Salih and those who believed with him were saved by Allah's mercy 11:66 from the disgrace of that day]. According to narrations cited in Ma'arif-ul-Quran, there were approximately four thousand believers who departed with Salih to Hadramaut or Makkah after the destruction. The significance of these habitations of punished peoples remaining as "signposts of lesson" is emphasized, urging later generations, including the people of Arabia, to learn from their downfall (Ma'arif-ul-Quran, 7:79).

The story of Salih and Thamud offers profound lessons applicable across time. The disbelievers' arguments, such as 54:24, reflect a common theme in the Quran where people reject prophets due to their human nature, failing to grasp that Allah chooses messengers from among humanity to provide a relatable example (Tafsir Ibn Kathir, 11:27). Their insistence that Salih was only of those affected by magic and an "insolent liar" further underscores their rejection of truth despite clear signs.

Salih's plea to his people, 27:46, encapsulates the essence of divine guidance: an invitation to repent and seek mercy before inevitable punishment. Tafsir Ibn Kathir explains that they were impatient for torment rather than seeking Allah's forgiveness. This reflects a state of spiritual blindness where people perceive their own actions as omens, as the Thamud claimed: We consider you a bad omen, you and those with you, to which Salih replied, 27:47.

The Quran consistently draws parallels between the fates of past nations and the warnings for contemporary disbelievers. Prophet Shu'aib, for instance, reminded his people of the destruction that befell the people of Noah, Hud, and Salih, emphasizing that the people of Lot were not from you far away. This serves as a continuous reminder that divine justice is impartial and that repentance (Tawbah) and belief are the only paths to salvation. Allah, the Most Merciful, accepts repentance even for grave sins like Shirk, provided one truly repents and rectifies their belief (Tafsir Ibn Kathir, 7:153).

The narrative of Prophet Salih and the Thamud vividly illustrates the unwavering call to monotheism, the power of divine signs, and the severe consequences of arrogance and persistent rejection of truth. It highlights the importance of humility, reflection, and seeking forgiveness, reminding humanity that worldly power and prosperity are transient, and true success lies in submission to Allah and adherence to His commands. The preserved ruins of Thamud stand as a tangible testament to this timeless lesson, continuously urging reflection and heedfulness.