And when He warned them of Allah's vengeance if they disbelieved, He reminded them of His days among the past nations. He specified three of them because they were the strongest in bodies, had the most supporters, were the most powerful in effects, and lived the longest. This is because when oppression appears in existence, it is more terrifying, as the soul is more inclined to the tangible. [He said] indicating what He guided them to regarding His richness, glorified and exalted is He, warning them of the might of Allah, glorified and exalted is He: "Did not the news come to you" meaning, O Children of Israel, "of those" And since the intended meaning was a specific people, He did not encompass the time, so He said: "before you." Then He replaced them and said: "a people" meaning the news of a people "of Noah" and they filled the earth. "And" the news of "‘Aad" and they were the strongest of people in bodies and the most steadfast in minds. "And" the news of "Thamud" and they were the strongest of people in carving rocks and building palaces. "And" the news of "those" And since the intended meaning was some, He included the preposition and said: "after them" meaning in time while they were in abundance such that "no one knows them" meaning the true knowledge in detail "except Allah" meaning the One who has complete encompassing knowledge. They disbelieved, so Allah destroyed them, and He was ever Rich and Praiseworthy at the time of taking them and after them as He was before them. Ibn Mas'ud, may Allah be pleased with him, when he recited this verse, said: The genealogists have lied. Then glorified and exalted is He, inform them, He said - in response to one who might have said: What was their news? "Their messengers came to them with clear signs." And He omitted the conjunction due to its strong connection with the one asking about it. "So they rejected" meaning the nations after the coming of the messengers without any contemplation, all uniting in their denial between action and saying. "Their hands in their mouths" and this is an indication of silence regarding that and being quiet, as if it is not appropriate for them to speak even in the manner of response. Al-Razi said in Al-Lawa'ih: Abu Ubaid narrated: He spoke to him in my need, so he returned his hand to his mouth - when he was silent and did not respond. "And" after they did that for these corrupt purposes, "they said" meaning the nations: "Indeed, we have disbelieved" meaning we have covered the clarity of our minds, belittling "what" And since the rejection of the message encompasses disbelief, and they were not submitting that the sender to them is Allah, they built for the effect their saying: "You were sent with it" [meaning] because you did not come to us with what necessitates suspicion, let alone certainty. Therefore, the rejection does not require contemplation.

And since what the messengers brought necessitates certainty in what everyone knows, they were in the position of denial regarding what they said, confirming: "And indeed, we are in doubt" meaning surrounding us, and it is standing between two opposites without favoring either of them, alternating in the state of mention and opposing knowledge and ignorance.

And when the supplication was attributed to the group of the messengers, the letter 'n' of the nominative was established with the pronoun of the speakers, contrary to what was mentioned in Hud. So they said, "From what do you call us, O messengers?" meaning, "To what (aspect) of the religion that is causing doubt?" This means it is something that leads to accusation and places one in suspicion, confusion, and fear. From 'araba' the man: he became one who has suspicion, meaning anxiety and instability.