“And if you deny, then nations before you also denied; and the Messenger is responsible only for clear conveyance. (18)

“Have they not seen how Allah originates creation, then brings it forth anew? Indeed, that is easy for Allah. (19)

“Say, ‘Travel through the earth and observe how He originated creation. Then Allah will bring forth the final creation. Indeed, Allah is fully capable of all things. (20)

“He punishes whom He wills and shows mercy to whom He wills, and to Him you will be returned. (21)

“You cannot escape Him on earth or in heaven, and besides Allah you have neither a protector nor a helper. (22)”

“And if you deny”: nations before you—such as ‘Ad, Thamud, and others—also denied, and so they were destroyed. “And the Messenger is responsible only for clear conveyance.”

“Have they not seen how Allah originates creation”: how He creates them initially—as a drop of fluid, then as a clinging clot, then as a lump of flesh—“then brings it forth anew”: in the Hereafter, at the Resurrection. “Indeed, that is easy for Allah.”

“Say, ‘Travel through the earth and observe how He originated creation’”: look at their dwellings and remains, and see how He began their creation. “Then Allah will bring forth the final creation”: that is, Allah, who created it initially, will bring it forth a second time after death. Just as originating it did not prove difficult for Him, neither will recreating it prove difficult for Him. Ibn Kathir and Abu ‘Amr recited the word for “creation” as nashā’ah, with an open shīn and a lengthened form, wherever it occurs; the others recited it as nash’ah, with a vowelless shīn and a shortened form, analogous to ra’fah and ra’āfah. “Indeed, Allah is fully capable of all things.”

“He punishes whom He wills and shows mercy to whom He wills, and to Him you will be returned”: that is, you will be brought back.

“You cannot escape Him on earth or in heaven.” If it is asked: What is the meaning of His saying, “or in heaven,” when the address is directed to human beings, who are not in heaven?

Al-Farra’ said: Its meaning is that neither those in heaven can escape Him, as in the saying of Hassan ibn Thabit:

“Whoever among you reviles the Messenger of Allah,
And whoever praises and supports him, are alike.”

He meant: whoever praises him and whoever supports him, omitting “whoever.” Thus, the meaning is: neither the people of the earth can escape Him on earth, nor can the people of heaven escape Him in heaven.

Qutrub said: Its meaning is: You cannot escape Him on earth, nor in heaven were you to be there—just as one might say, “So-and-so cannot escape me here, nor in Basra,” meaning: nor in Basra, were he to be there. “And besides Allah you have neither a protector nor a helper”: that is, no protector to shield you from Me, nor any helper to save you from My punishment.