قُلْ سِيرُوا فِي الْأَرْضِ فَانْظُرُوا كَيْفَ بَدَأَ الْخَلْقَ ثُمَّ اللَّهُ يُنْشِئُ النَّشْأَةَ الْآخِرَةَ إِنَّ اللَّهَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ ﴿۲۰﴾ يُعَذِّبُ مَنْ يَشَاءُ وَيَرْحَمُ مَنْ يَشَاءُ وَإِلَيْهِ تُقْلَبُونَ ﴿۲۱﴾ وَمَا أَنْتُمْ بِمُعْجِزِينَ فِي الْأَرْضِ وَلَا فِي السَّمَاءِ وَمَا لَكُمْ مِنْ دُونِ اللَّهِ مِنْ وَلِيٍّ وَلَا نَصِيرٍ ﴿۲۲﴾ وَالَّذِينَ كَفَرُوا بِآيَاتِ اللَّهِ وَلِقَائِهِ أُولَئِكَ يَئِسُوا مِنْ رَحْمَتِي وَأُولَئِكَ لَهُمْ عَذَابٌ أَلِيمٌ ﴿۲۳﴾

﴾20﴿ Qul seeroo fil ardi fanzuroo kaifa bada al khalqa thumm Allahu yunshi''un nash atal Aakhirah; innal laaha 'alaa kulli shai'in Qadeer
﴾21﴿ Yu'azzibu many yashaaa'u wa yarhamu many yashaaa'; wa ilaihi tuqlaboon
﴾22﴿ Wa maaa antum bimu'jizeena fil ardi wa laa fissamaaa'i wa maa lakum min doonil laahi minw waliyyinw wa laa naseer
﴾23﴿ Wallazeena kafaroo bi Aayaatil laahi wa liqaaa'iheee ulaaa'ika ya'isoo mir rahmatee wa ulaaa'ika lahum 'azaabun aleem

﴾20﴿ Say, Travel through the earth and see how Allah started creation. Then Allah will bring forth the subsequent creation. Indeed, Allah is capable of all things
﴾21﴿ He punishes whom He wills and shows mercy to whom He wills, and to Him you will be returned
﴾22﴿ And you cannot thwart (Allah) on the earth or in the heavens, and you have no protector or helper besides Allah
﴾23﴿ And those who disbelieve in the signs of Allah and in meeting Him, these are the ones who have despaired of My mercy, and for them is a painful punishment

[20] In this verse, resurrection after death is affirmed by reflecting upon other creations, while the previous verse provided evidence through contemplation of one’s own creation — meaning that the previous was an internal (nafsī) proof, and this is an external (āfāqī) proof.
"(He began the creation - بَدَأَ الْخَلْقَ)" — refers to the first origin of living beings, plants, trees, shrubs, and so on.
Note: In the first verse, the verb yubdi'u (يُبْدِئُ) — present/future tense — is used, and in this verse, bada'a (بَدَأَ) — past tense — is used.
The reason is: a person can reflect on the creation of future human beings after his own time, and regarding all other created things, he can reflect on those that have already been brought into existence in the past.

[21] This is a conclusion to clarify what was mentioned earlier, and it serves as both a warning and encouragement.
Since the previous verses mentioned the disbelievers, punishment is mentioned first in this verse.
"(You will be returned - تُقْلَبُونَ)" — qalb means to return or be turned into a state different from the original one, and the Day of Judgment is exactly like that — a complete transformation from the former state.
[22] This explains the reason for the previous statement — meaning, punishment is given because no one can oppose Allah the Exalted.
"(Nor in the sky - وَلَا فِي السَّمَاءِ)" — the implied phrase in the verse is: “Even if you were in it” (i.e., in the sky).
Or, the phrase “وَمَا أَنتُم” is a general address — and even the angels of the heavens are included in it.
[23] This verse is also part of the warning. Since Tawheed and resurrection after death were mentioned earlier, this verse presents a severe warning to the deniers of Tawheed — through the phrase "(signs of Allah - آيَاتِ اللَّهِ)" — and to the deniers of resurrection through the phrase "(meeting with Him - لِقَائِهِ)".
The word "despaired - يَئِسُوا" indicates being deprived of Paradise, while "painful punishment - عَذَابٌ أَلِيمٌ" points to entry into Hell.