And when He, glorified and exalted is He, clarified their denial and how He did not punish them with it, and the analogy necessitated that those who come after them should fear a similar fate, so they should take a different path from theirs, and say differently from their saying, He clarified that the lesson did not benefit them. They committed similar acts to their conditions and increased upon their words and actions, due to the will of the chosen doer, the One, the All-Prevailing. Also, when the aim was - along with the threat and indication of power and choice - to indicate the specification of the believers with success and survival after the enemies, and the destruction of the luxurious ones is a greater proof of that, He limited the mention of them and obscured them so that the revelation of their story would apply to all who claimed luxury among the disbelievers. The intention of 'Aad is favored when they were given, along with that, strength of bodies and greatness of forms. For this reason, Ibn 'Abbas, may Allah be pleased with him, said, and the intention of Thamud is for what is in the poets and the moon, which resembles some of their sayings here. And for the expression of their punishment by the cry and for their agreement with the people of Noah in justifying their rejection by being human, and He omitted the news of those after them without denial and destruction due to the lack of need to mention anything other than them. So He said: 'Then We created,' meaning We brought forth and revived and nurtured by what We have of greatness. And when they did not encompass the time of distance, He brought in the conjunction and said: 'After them a generation,' meaning a nation and a generation. And when it was possible that someone might think that they are a group of the doomed who escaped from the punishment of their kind, as is the case in the wars of other kings, He expressed their salvation by their creation, affirming that they brought forth after them, and said: 'Others.'