Taberî states that 'ed-dâr' means the afterlife, and in the compound 'dâru'l-âhira', the possessed and possessor refer to the same thing, and such a possessive construction is permissible due to the difference in names and words. He also explains the verse to mean that the polytheists should see the destruction that befell previous peoples and take a lesson from it, because the same punishment that Allah gave to those peoples threatens these polytheists as well. It is expressed that the abode of the afterlife is better than the one in this world, and that Allah's honor there is greater than His honor in this world.

وأضيفت الدار إلى الآخرة، وهي الآخرة، لاختلاف لفظهما، كما قيل: وقد بينا ذلك فيما مضى وإنما عنى بالدعوة الحق: توحيد الله، وشهادة أن لا إله إلا الله.

According to this exegete, the verse informs that Allah's custom of sending prophets has been only from humans since the beginning of creation, and He did not send prophets from among angels or women. Furthermore, regarding Gabriel being sent to Zechariah, different views are transmitted as to whether this was a miracle for him, a preparation (preliminary) for Jesus, or a wonder for Zechariah. Some scholars said that this occurred through the soul itself and through inspiration.

وإذا كان كذلك كان إرسال جبريل عليه السلام إليها إما أن يكون كرامة لها ، وهو مذهب من يجوز كرامات الأولياء ، أو إرهاصا لعيسى عليه السلام ، وذلك جائز عندنا ، وعند الكعبي من المعتزلة ، أو معجزة لزكرياء عليه السلام ، وهو قول جمهور المعتزلة

According to this exegete, the disbelievers mentioned in the verse refer to the polytheists who denied the Prophet, and it is a known matter that jinn are also subject to humans in this regard. Ibn Abbas's view of 'they are not from the inhabitants of the sky' is also supported by the same verse; it is narrated how Allah destroyed those past nations on earth as a result of their prophets being denied. For the believers, it is stated that salvation is written for them in the afterlife as it is in this world, and that this is much better than this world.

وهذا القول من ابن عباس يتعضد بقوله تعالى يعني هؤلاء المكذبين لك يا محمد في الأرض أي من الأمم المكذبة للرسل كيف دمر الله عليهم وللكافرين أمثالها

Zemahşerî notes in this verse that the behavior of mockery/derision concerns the believers and their reward, and that this is for the purpose of angering the disbelievers (making them enraged). He also points to a difference in reading regarding how the expression at the end of the verse is read with the letters te and ye.

وإنما أفحم المؤمنون وثوابهم ليغاظوا

According to Kurtubî, this verse is a refutation to those who object to messengers being chosen from humans rather than angels; Allah has always sent prophets from men who were inhabitants of cities/civilizations, because bedouins are dominated by roughness and harshness, while city-dwellers are more intelligent, more gentle in temperament, and more knowledgeable. Furthermore, it is transmitted as the view of the scholars of knowledge that the messenger must be a human (an Adam-descended person) and an urban (civilized) man, not a woman or a jinn.

وقال العلماء : من شرط الرسول أن يكون رجلا آدميا مدنيا

According to Beydâvî, the phrase 'from the men' in the verse indicates that those to whom revelation was sent are humans, and that prophets were not sent from among angels or women. Furthermore, the qualifier 'from the inhabitants of cities' is connected to city-dwellers being more knowledgeable and intelligent than bedouins. Traveling on earth and witnessing the end of those before, is read both as a warning against those who denied the prophets and as a call for those who are devoted to this world to desist from this devotion.

من أهل القرى لأن أهلها أعلم وأحلم من أهل البدو