The benefits of the saying of Allah the Exalted: “They denied before them the people of Noah and the parties after them. And every nation plotted against their messenger to seize him, and they argued with falsehood to refute the truth”

Several benefits are derived from this verse. First: Allah the Exalted has made His case clear to creation by sending the messengers as bringers of good news and warners, so that people would have no argument against Allah after the messengers, as He said: This indicates that there was a statement made by the prophets which these people denied.
Among the benefits of the verse is that Noah was the first of the messengers, as He said: Thus, He made all the denying parties those who came after the people of Noah. This indicates that Noah was the first of the messengers. This is a known and established matter in several verses and in the hadiths as well. Therefore, whoever claims that Idris was before Noah is in error, and there is no basis for his claim.
Among the benefits of the noble verse is the clarification of what lies in the hearts of those who deny the messengers, namely the intent to kill them. That is, those who deny the messengers did not limit themselves to merely denying them, but they intended to kill them. Killing, assassination, and the like are the weapons of the incapable. Likewise, imprisonment is the weapon of the incapable. For this reason, Pharaoh said to Moses (peace be upon him): And the father of Abraham, Azar, said: So imprisonment, killing, assassination, cursing, and insulting are all weapons of the incapable. For the one who is capable of refuting an argument is the one who refutes it with a similar argument, with evidence. As for using one’s authority, this indicates his incapacity.
Among the benefits of the noble verse is the affirmation of causes, as He said: Because the "fa" (so) indicates causality. Affirming causes is the truth, and it is the requirement of the wisdom of Allah Mighty and Majestic that everything has a cause. For example, a man does not have a child unless he marries, has intercourse, and ejaculates. So Allah Mighty and Majestic paired the effects with their causes, and this is the requirement of wisdom. People are divided into three categories regarding causes: two extremes and a middle. One group denied the causes and said they have no effect, and that what happens through a cause happens with them, not because of them. The cause is merely a sign of the arrival of the time of the event and a marker for the occurrence of the event or the arrival of its time. For example, if a stone is thrown at a glass and it breaks, it is not the stone that broke it, but Allah decreed its breaking at the time of the impact. The stone has no effect. So things happen at the time of the causes without the causes, but Allah made the cause a sign and marker for the arrival of the time of the event. For this reason, they say that if someone affirmed the effect of causes, he would be an associate of partners with Allah, because he affirmed a creator and doer alongside Allah.
The second group, the other extreme, says: Rather, the causes have a fixed effect and are effective in themselves, because they are the active power and have no relation to Allah. This resembles the doctrine of the Qadariyyah and is the statement of the philosophers. They say the matter is one of natures; it is the nature of this thing for this thing to happen to it. This is undoubtedly an error and a type of shirk (associating partners with Allah).
The third group is the middle, saying that causes have an effect, but not in themselves, rather by the effective power that Allah has deposited in them. This is what is indicated by both transmitted knowledge and rational knowledge, and it is the truth.
The refutation of the naturalists who say that causes are effective by their nature is that Allah the Exalted said to the fire of Abraham, which was burning, "O fire, be coolness and safety" So it became coolness and safety, and it departed from its nature. Therefore, natures are not an effective power in themselves, but by the effective powers that Allah has deposited in them. The proofs for the effect of causes are too numerous to count: And righteous deeds are a cause for success, and evil deeds are a cause for loss, and so on. So causes are established by the Shari'ah, and there is no doubt about them in tangible matters and legal matters. The verse with us: implies the affirmation of causes and their effect, but by the command of Allah, Glorified and Exalted.
Among the benefits of this verse is the prohibition of arguing with falsehood to refute the truth, as He said: Branching from this is that this habit is one of the habits of those who deny the messengers. And among arguing with falsehood to refute the truth is for a person to argue in order to win his own opinion. This happens often among those who study jurisprudence, theologians, and others. They argue with falsehood in order to win the opinion, as Allah the Exalted said: So whoever argues in order to win his own opinion, not to win the truth, has a resemblance to those who deny the messengers who argue with falsehood to refute the truth. Furthermore, in the one who argues only to win his own opinion, there is the fact that he may expose himself to a very great matter, which is the saying of Allah the Exalted: For if a person argues to support his own opinion, it means he did not believe in it the first time. And at that time, he is afflicted with this great calamity: that Allah turns over his heart and his sight so that he does not see the truth, does not understand the truth, and conceals the truth, because he did not believe in it the first time. It is obligatory upon the believer to accept the truth the first time, without hesitating to accept it. Just as the Companions (may Allah be pleased with them) used to do that: when the Prophet (peace and blessings be upon him) said, "This is forbidden," they complied and stopped doing it immediately. And when he commanded them, they hastened to his command. This is something with many witnesses, and by that, they realized faith in belief, speech, and action.
Among the benefits of the noble verse is the clarification of the severity of Allah’s punishment, as He said: Meaning, how great it is, how severe it is, and how good it is, because it fell in its proper place.
Among the benefits of the noble verse is the fear of the swiftness of punishment, because the punishment came with the "fa" (so): And because the effect follows the cause immediately, the disobedient person is in danger of Allah hastening the punishment upon him.