قُلْ هَذِهِ سَبِيلِي أَدْعُو إِلَى اللَّهِ عَلَى بَصِيرَةٍ أَنَا وَمَنِ اتَّبَعَنِي وَسُبْحَانَ اللَّهِ وَمَا أَنَا مِنَ الْمُشْرِكِينَ ﴿۱۰۸﴾ وَمَا أَرْسَلْنَا مِنْ قَبْلِكَ إِلَّا رِجَالًا نُوحِي إِلَيْهِمْ مِنْ أَهْلِ الْقُرَى أَفَلَمْ يَسِيرُوا فِي الْأَرْضِ فَيَنْظُرُوا كَيْفَ كَانَ عَاقِبَةُ الَّذِينَ مِنْ قَبْلِهِمْ وَلَدَارُ الْآخِرَةِ خَيْرٌ لِلَّذِينَ اتَّقَوْا أَفَلَا تَعْقِلُونَ ﴿۱۰۹﴾

﴾108﴿ Qul haazihee sabeeleee ad'ooo ilal laah; 'alaa baseera tin ana wa manit taba'anee wa Subhaanal laahi wa maaa ana minal mushrikeen
﴾109﴿ Wa maaa arsalnaa min qablika illaa rijaalan nooheee ilaihim min ahlil quraa; afalam yaseeroo fil ardi fa yanzuroo kaifa kaana 'aaqibatul lazeena min qablihim; wa la Daarul Aakhirati Khairul lillazeenat taqaw; afalaa ta'qiloon

﴾108﴿ Say, "This is my way: I invite to the oneness of Allah with clear evidence, I and those who follow me. And glory be to Allah, and I am not of those who associate partners with Him
﴾109﴿ And We did not send before you [any messengers] except men to whom We revealed, from among the people of the cities. So have they not traveled through the earth and observed how the end of those before them was, And surely, the abode of the Hereafter is better for those who fear Allah. Will you not then use reason

[108] In this verse, there is encouragement toward calling others (to the truth), and this is a remedy for repelling the punishment mentioned in the previous verse.
“Ad‘ū ilā Allāh” is an explanation of “hādhihi sabīlī”—“this is my path.”
The phrase “wa man ittaba‘anī” indicates that the follower of the Prophet is the one who also calls toward monotheism.
“‘Alā baṣīrah” points to knowledge of the evidences, meaning that calling to Allah must be accompanied by knowledge.
“Wa subḥāna Allāh” expresses the belief of the caller, and Ibn Kathir has said that the meaning of Subḥān Allāh is that He has no partner, no equal, no child, no parent, no companion, no minister, and no advisor.
“Wa mā anā mina al-mushrikīn” is a statement of disassociation from all polytheists.
[109] In this verse, there is a response to the objection of the polytheists who said: “You are a man, so you cannot be a messenger.”
The essence of the reply is that all previous messengers were men—they were not women, nor jinn, nor angels.
This verse is a proof that a woman cannot be a prophetess (nabiya).
And in the texts where Maryam, Asiyah, and Sarah are mentioned and angels spoke to them, that does not imply prophethood but rather honors and miracles (karāmāt).
Ibn Kathir stated that according to Ahl al-Sunnah wa al-Jamā‘ah, a woman cannot be a prophetess, but she can be a ṣiddīqah (a truthful, pious woman).
Also, in this verse there is consolation to the Prophet, may Allah bless him and give him peace, and to his followers regarding the truth of the Messenger and the destruction of the polytheists.
“Min ahl al-qurā” refers to the major towns, because among them are more intellect and forbearance compared to the desert dwellers.
“Wa l-dāru al-ākhirah” is connected to an implied phrase, meaning: “And We saved the believers in this world”—and the Hereafter is better.