َ أَأُلْقِيَ الذِّكْرُ عَلَيْهِ مِنْ بَيْنِنَا بَلْ هُوَ كَذَّابٌ أَشِرٌ ﴿۲۵﴾ سَيَعْلَمُونَ غَدًا مَنِ الْكَذَّابُ الْأَشِرُ ﴿۲۶﴾ إِنَّا مُرْسِلُو النَّاقَةِ فِتْنَةً لَهُمْ فَارْتَقِبْهُمْ وَاصْطَبِرْ ﴿۲۷﴾ وَنَبِّئْهُمْ أَنَّ الْمَاءَ قِسْمَةٌ بَيْنَهُمْ كُلُّ شِرْبٍ مُحْتَضَرٌ ﴿۲۸﴾ فَنَادَوْا صَاحِبَهُمْ فَتَعَاطَى فَعَقَرَ ﴿۲۹﴾ فَكَيْفَ كَانَ عَذَابِي وَنُذُرِ ﴿۳۰﴾ إِنَّا أَرْسَلْنَا عَلَيْهِمْ صَيْحَةً وَاحِدَةً فَكَانُوا كَهَشِيمِ الْمُحْتَظِرِ ﴿۳۱﴾ وَلَقَدْ يَسَّرْنَا الْقُرْآنَ لِلذِّكْرِ فَهَلْ مِنْ مُدَّكِرٍ ﴿۳۲﴾ كَذَّبَتْ قَوْمُ لُوطٍ بِالنُّذُرِ ﴿۳۳﴾ إِنَّا أَرْسَلْنَا عَلَيْهِمْ حَاصِبًا إِلَّا آلَ لُوطٍ نَجَّيْنَاهُمْ بِسَحَرٍ ﴿۳۴﴾ نِعْمَةً مِنْ عِنْدِنَا كَذَلِكَ نَجْزِي مَنْ شَكَرَ ﴿۳۵﴾

﴾25﴿ A ulqiyaz zikru 'alaihi min baininaa bal huwa kazzaabun ashir
﴾26﴿ Sa-ya'lamoona ghadan manil kazzaabul ashir
﴾27﴿ Innaa mursilun naaqati fitnatan lahum fartaqibhum wastabir
﴾28﴿ Wa nabbi'hum annal maaa'a qismatun bainahum kullu shirbin muhtadar
﴾29﴿ Fa naadaw saahibahum fa ta'aataa fa 'aqar
﴾30﴿ Fakaifa kaana 'azaabee wa nuzur
﴾31﴿ Innaaa arsalnaa 'alaihim saihatanw waahidatan fakaanoo kahasheemil muhtazir
﴾32﴿ Wa laqad yassarnal Qur'aana liz zikri fahal min muddakir
﴾33﴿ Kazzabat qawmu lootin binnuzur
﴾34﴿ Innaa arsalnaa 'alaihim haasiban illaaa aala Lootin najjainaahum bisahar
﴾35﴿ Ni'matan min 'indinaa; kazaalika najzee man shakar

﴾25﴿ Has the revelation been sent down to him out of all of us? Rather, he is a great liar and arrogant
﴾26﴿ Soon they will come to know tomorrow who is the great liar and arrogant one
﴾27﴿ Indeed, We are sending the she-camel as a trial for them, so watch them and be patient
﴾28﴿ And inform them that the water is to be divided between them, each taking their turn to drink
﴾29﴿ So they called their leader, and he took the sword and killed (the she-camel)
﴾30﴿ So how was My punishment and My warning
﴾31﴿ Indeed, We sent upon them a single blast, and they became like dry, scattered straw of a pen builder
﴾32﴿ And indeed, We have made the Quran easy for remembrance, so is there anyone who will take heed
﴾33﴿ The people of Lot, peace be upon him, denied the warners
﴾34﴿ Indeed, We sent upon them a rain of stones, except for the family of Lot, whom We saved at dawn
﴾35﴿ As a mercy from Us, thus do We reward those who are grateful

[26] This is a rebuke and a warning.
(غَدًا) – refers to a future time, meaning either the punishment in this world or the Day of Judgment.
[27,28] This is the mention of a miracle to prove the truthfulness of Sālih (peace be upon him).
(وَنَبِّئْهُمْ) – This was also a form of trial (fitnah) and test for them.
One reason for the division (of days for water) was that water was scarce, and on a single day it was not enough for the she-camel and the other animals.
Another reason was that their animals were afraid of the she-camel and could not gather at the water source together with her.
[29,30] This mentions the reason for their punishment.
(فَتَعَاطَى) – means he boldly advanced to seize the she-camel, or he picked up a sword to slaughter the she-camel.
[31,32] This is the detailed description of their punishment.
(كَهَشِيمِ الْمُحْتَظِرِ) – Muḥtaẓir comes from ḥaẓīrah, which refers to an enclosed area made of thorny branches or walls, usually meant for protecting livestock like sheep and goats. So, muḥtaẓir is the one who builds such an enclosure.
(هَشِيمِ) comes from hashm, which means to break and crush into tiny pieces. So hashīm means something crushed or shattered—specifically the dry thorns of the livestock enclosure that the animals trample under their feet until they turn into tiny bits.
This implies that the powerful scream of punishment caused their bones to dry up completely and then fall apart, just like dry thorns crushed underfoot.
[33,34,35] This is the fourth story, serving as a worldly warning due to their denial.
(بِالنُّذُرِ) – This refers either to the matters by which they were warned, or it is the plural of nadhīr (warner), meaning messengers—because denying one messenger is like denying all of them.
(بِسَحَرٍ) – Refers to the last sixth portion of the night, a time known for blessings.
(نِعْمَةً) – This indicates that their salvation was a favor from Allah the Exalted, not due to any power or right they had over Him. This is a proof that reward for good deeds is not something obligatory upon Allah, contrary to the belief of the Mu'tazilah, who claim that it is.