رِزْقًا لِلْعِبَادِ وَأَحْيَيْنَا بِهِ بَلْدَةً مَيْتًا كَذَلِكَ الْخُرُوجُ ﴿۱۱﴾ كَذَّبَتْ قَبْلَهُمْ قَوْمُ نُوحٍ وَأَصْحَابُ الرَّسِّ وَثَمُودُ ﴿۱۲﴾ وَعَادٌ وَفِرْعَوْنُ وَإِخْوَانُ لُوطٍ ﴿۱۳﴾ وَأَصْحَابُ الْأَيْكَةِ وَقَوْمُ تُبَّعٍ كُلٌّ كَذَّبَ الرُّسُلَ فَحَقَّ وَعِيدِ ﴿۱۴﴾ أَفَعَيِينَا بِالْخَلْقِ الْأَوَّلِ بَلْ هُمْ فِي لَبْسٍ مِنْ خَلْقٍ جَدِيدٍ ﴿۱۵﴾

﴾11﴿ Rizqal lil'ibaad, wa ahyainaa bihee baldatam maitaa; kazaalikal khurooj
﴾12﴿ Kazzabat qablahum qawmu Noohinw wa Ashaabur Rassi wa Samood
﴾13﴿ Wa 'Aadunw wa Fir'awnu wa ikhwaanu loot
﴾14﴿ ﴾15﴿ Afa'a yeenaa bilkhalqil awwal; bal hum fee labsim min khalqin jadeed

﴾11﴿ Sustenance is for the servants, and We revived the barren land with it; thus is the resurrection (from the graves)
﴾12﴿ The people of Noah (peace be upon him), the inhabitants of the well, and Thamud had denied before them
﴾13﴿ And ‘Ād, and Pharaoh, and the brothers of Lot
﴾14﴿ And the inhabitants of the gardens and the people of Tubba‘—all of them denied the messengers, so Our punishment befell them
﴾15﴿ Were We exhausted by the first creation? Rather, they are in doubt about a new creation

[11] This is the conclusion of the previous proofs, and it also consists of three elements:
(كَذَلِكَ الْخُرُوجُ) — This is the central claim of the surah: just as Allah brings out gardens, seeds, and plants from the earth — even after it has dried up — in the same way, He will bring you out from your graves on the Day of Judgment.
You will be resurrected with various forms, appearances, and attributes.
This is a proof of resurrection through analogy — comparing it to how vegetation is brought forth from dry, lifeless land.
[12,13,14] This is a worldly warning (takhwīf dunyawī) through the mention of eight nations who denied the truth, along with a brief mention of their punishments.
It also serves as a consolation for the Messenger of Allah (May Allah bless him and give him peace), showing that earlier nations, though greater in number and might, denied resurrection and the messengers — and were therefore punished.
The current people are no different and will face the same end.
In the first verse, three nations are mentioned: The people of Nūḥ, The companions of ar-Rass, The people of Thamūd.
In the second verse, another three are listed: The people of ‘Ād, Pharaoh, The brothers of Lūṭ.
In the third verse, two more are mentioned: The companions of al-Aykah, The people of Tubba‘.
Here, the term “brothers of Lūṭ” is used — their brotherhood with Lūṭ (peace be upon him) was only through marital relation (they were his in-laws).
Among common people, such a relationship isn't viewed as true brotherhood, which is why in other surahs they are simply referred to as “the people of Lūṭ.”
But in this surah, it alludes to the depth of their ignorance and rebellion, showing that they denied the truth even from someone closely related to them — their own son-in-law.
[15] This is a rebuke for denying resurrection after death, with a reference to the reasoning that compares it to the first creation — meaning, the One who created you the first time is surely capable of recreating you.
This rebuke also implies that the earlier nations had no valid proof for denying the Resurrection — and for this reason, this rebuke comes after their rejection.
It indicates that their denial has no basis in evidence or reason; their rejection originates purely from doubt, but due to arrogance and stubbornness, they have turned that doubt into outright denial.