And when the gathering of the messengers was a clear indication for their distribution among the nations; it was the place of expectation for the clarification of that; so he said - pushing away the distress of this anticipation; negating the paths of possibility; indicating that this previous saying is specifically directed at their objection to the sending; and comforting his Prophet - blessings and peace be upon him -; and urging them to reflect; in addition to what you estimate: "Indeed, We have sent you in this nation of yours; so that they may worship Allah alone; and avoid the tyrant; among them are those We have guided; and among them are those upon whom misguidance has been justified; so certainly, some of them are pleasing to Allah; and some of them are angering to Him; for the judgment of the two opposing groups can never be the same" -: "And indeed"; meaning: by Allah; indeed "We have sent"; meaning: according to what we have of greatness; which whoever objects to it is taken; "in every nation"; from the nations that were before you; "a messenger"; so there remains no one on earth who has not received the call; and because the messengers may be from those who were not sent to them; like Lut and Shu'ayb - peace be upon them - among the people of the wood; and Sulayman - peace be upon him - among others than the Children of Israel; from all those to whom His command reached from the people of the earth; it was not restricted by "among them"; and when the sending includes the meaning of the saying; the meaning was: so they went to them saying: "Worship Allah"; meaning: the Most High King; alone; "and avoid"; meaning: with all your effort; "the tyrant"; as our messenger commanded you; "so among them"; meaning: so it resulted from the sending of the messengers that the nations were of two types: among them are "those whom Allah has guided"; meaning: the one who has complete knowledge of the truth; so guidance was justified for him; and he perceived the truth; and acted upon it by following the guiding callers; in what they commanded him regarding Allah; so paradise was justified for him; "and among them are those whom misguidance has been justified"; meaning: it has been firmly established upon them; "that Allah has misled"; by leading them astray; so they opposed the command; and did not act upon it; and acted according to their own will; for the command may not be what they are attached to; and the will must be what they are attached to; and it may be that the one who agrees with it is acting upon misguidance; so the punishment of it has been justified for him; so hellfire has been justified for him; and he has perished; because he had no argument to defend himself; for if everything he wished were true, both groups would be right; so neither of them would be punished; but the disobedient was punished; and the obedient was saved in every nation; according to what the messengers said; and this is the meaning of Allah's pleasure; applying the name of the consequence to the cause; so this certainly indicates the truthfulness of the messengers; and the falsehood of their opposers; for the verse is from the intertwining: it mentioned the act of guidance first; as evidence for the act of misguidance second; and the rights of misguidance second; as evidence for the rights of guidance first.

Then he turned to address them; indicating that after this conclusive evidence, in the view of insight, there remains nothing but the tangible evidence for sight. So he said: "So travel"; meaning: if you, O those addressed, are in doubt about the message of the messengers, then travel "in the earth"; meaning: its expanse; "and observe"; meaning: if you travel and pass by the dwellings of the deniers and their remnants; and he expressed this here with the conjunction 'fa' indicating immediacy, without delay, because the situation calls for a decisive argument that must be promptly acted upon to abandon misguidance; unlike "then observe" in "Al-An'am"; due to what has preceded. He indicated with the question that their conditions are something that should be inquired about for the purpose of admonition; so he said: "How was the end"; meaning: a state from which there is no ability to escape; "the end"; meaning: the final outcome of the "deniers"; meaning: from 'Aad and those after them, about whom you received news from those you followed in disbelief from your ancestors; for they denied the messengers regarding what I commanded them to convey, in opposition to My command, and acting according to My will; so I brought them to ruin because they opposed My command by their own choice, while being ignorant of My will; thus the proof was established against them, based on what people commonly recognize among themselves.