Ko'pincha Solih payg'ambar va Samud qavmi tarixi bayon qilinganda, u Nuh, Hud, Lut va Shu'ayb payg'ambarlar ishtirok etgan tarixlar qatorining bir qismi bo'lib keladi. Ba'zan Ibrohim haqidagi bayon ham keltiriladi. Ushbu surada esa Isroil o'g'illariga yuborilgan payg'ambarlarga alohida e'tibor berilgan:

In the majority of cases when an account of the history of the Prophet Şāliĥ and the Thamūd is given, it constitutes part of a series of histories involving the Prophets Noah, Had, Lot and Shu`ayb. Sometimes we also have an account of Abraham. In this sūrah, particular emphasis is given to prophets sent to the Children of Israel:

Muso, Dovud va Sulaymon. Hud, Shu'ayb yoki Ibrohim haqida bizda hech qanday xabar yo'q.

Moses, David and Solomon. We have no account of Hūd, Shu`ayb or Abraham.

Mazkur hikoyada Solih (a.s.) ga berilgan mo''jizaning — tuya (urg'ochi tuya) haqida hech narsa zikr etilmagan. Uning o'rniga to'qqiz nafar yovuz kishi haqidagi voqea keltirilgan, ular Solih (a.s.) va uning oila a''zolarini o'ldirishni rejalashtirgan edilar. Ular uni hech narsadan xabari yo'q paytda fitna uyushtirdilar, lekin Alloh ularning rejalarini barbod qildi, ularni va ularning jamiyatini halokatga uchratdi, zolimlarning uylarini bo'sh qoldirdi, shunda u keyingi avlodlar uchun ibrat bo'ldi. U esa iymon keltirganlarni va Allohdan qo'rqib yashaganlarni qutqardi. Makkadagi mushriklar Samud qavmining vayron bo'lgan maskanlari yonidan tez-tez o'tib turishardi, lekin shunga qaramay, ular ibrat olmadilar.

In the present account of Şāliĥ we have no mention of the she- camel which was the miracle given to him. Instead, we are given the episode involving nine wicked people who plotted to assassinate him and his household. They conspired against him when he was totally unaware, but God foiled their scheming, destroyed them and their community, leaving the homes of the wrongdoers empty to serve as a lesson to following generations. He saved those who believed and led God-fearing lives. The idolaters in Makkah often passed by the destroyed dwellings of the Thamūd, yet still they did not take heed.

{To the Thamūd We sent their brother, Şāliĥ, and he said: “Worship God alone”, but they split into two contending factions.} (Verse 45) Bu oyatda Şoliḥning qavmiga yetkazgan butun xabari bir nuqtada jamlangan: “Faqat Xudoga ibodat qiling”, bu esa barcha avlodlar davomida va barcha payg‘ambarlar va elchilar bilan insoniyatga yuborilgan ilohiy xabarning asosidir. Insonni koinotda ham, o‘z vujudida ham bu asosiy haqiqatga da’vat etib turgan bo‘lsa-da, insoniyat ko‘plab avlodlar davomida bu oddiy va asosiy haqiqatni inkor etib, unga kulib yashab keldi. U bugun ham ataylab undan qochishda davom etmoqda, uni to‘g‘ri va to‘g‘ri yo‘ldan olib ketuvchi turli yo‘llarni tanlamoqda.

“To the Thamūd We sent their brother, Şāliĥ, and he said: “Worship God alone’, but they split into two contending factions.” (Verse 45) In this verse the whole message Şāliĥ conveyed to his people is summed up in one point, “worship God alone,’ which is the basis of the divine message to mankind throughout all generations, and with all prophets and messengers. Although everything around man in the universe and within man himself urges belief in this fundamental truth, humanity lived for countless generations denying or deriding this basic and simple fact. It continues to deliberately evade it today, taking divergent routes that lead it away from the right and straight path.

Sura shuni eslatadi: Solih qavmi u ularni iymonga da'vat qilish uchun harakat qilganidan keyin qanday munosabatda bo'lgani haqida, lekin ular ikki guruhga bo'lindilar: biri unga javob bergan, ikkinchisi esa unga qarshi chiqqan. Qur'onning boshqa joyida aytilganidek, ikkinchi guruh ko'pchilikni tashkil etgan.

The sūrah mentions the attitude of Şāliĥ’s people after he had endeavoured to persuade them to believe, but they split into two factions: one that responded to him and the other who opposed him. The latter formed the majority, as we are told elsewhere in the Qur’ān.

Qur’on hikoyasida ko‘pincha uchraydigan bir bo‘shliq bor. Bizda shunday taassurot paydo bo‘ladiki, Solih payg‘ambarning xabarini inkor qilganlar, uning ogohlantirgan Xudo jazosini tezlashtirishga harakat qilganlar, Xudoning hidoyati va rahmatini so‘rab ibodat qilish o‘rniga. Bu jihatdan ular Quraysh kabi edilar, ular ham Xudo jazosini shoshirib yuborgan edilar. Solih ularning bu munosabatini tanqid qildi va ularni Xudodan mag‘firat so‘rashga undadi, shunda Uning rahmatiga sazovor bo‘lishlari mumkin edi: “[Solih] dedi: Ey qavmim, nega yaxshilikni kutish o‘rniga yomonlikni tezlashtirmoqchisizlar? Nega Xudodan mag‘firat so‘ramaysizlar, toki Uning rahmatiga sazovor bo‘lasizlar?” (46-oyat)

We then have a gap in the story, which is common in Qur’ānic narration, and we sense that those who denied Şāliĥ’s message tried to hasten God’s punishment against which he had warned them, rather than praying for God’s guidance and mercy. In this they were the same as the Quraysh who also precipitated God’s punishment. Şāliĥ criticized their attitude and tried to direct them to seek God’s forgiveness, so that they might receive His mercy: “Said [Şāliĥ]: My people, why do you seek to hasten evil instead of hoping for the good? Why do you not seek God’s forgiveness, so that you may be graced with His mercy?” (Verse 46)