وَكَمْ أَهْلَكْنَا قَبْلَهُمْ مِنْ قَرْنٍ هُمْ أَشَدُّ مِنْهُمْ بَطْشًا فَنَقَّبُوا فِي الْبِلَادِ هَلْ مِنْ مَحِيصٍ ﴿۳۶﴾ إِنَّ فِي ذَلِكَ لَذِكْرَى لِمَنْ كَانَ لَهُ قَلْبٌ أَوْ أَلْقَى السَّمْعَ وَهُوَ شَهِيدٌ ﴿۳۷﴾

﴾36﴿ Wa kam ahlaknaa qablahum min qarnin hum ashaddu minhum batshan fanaqqaboo fil bilaad, hal mim mahees
﴾37﴿ Inna fee zaalika lazikraa liman kaana lahoo qalbun aw alqas sam'a wa huwa shaheed

﴾36﴿ And We destroyed many generations before them who were stronger than them in power and seized them forcefully. So they wandered through the lands—was there any escape
﴾37﴿ Indeed, in this is a reminder for whoever has a heart or listens while being present in mind

[36] This verse is a worldly warning (takhwīf dunyawī), connected to verse 12 — placed here after the glad tidings as a contrast.
The relevance is that if someone lacks the previously mentioned qualities of the righteous (muttaqīn), then even in this world, they are heading toward ruin and destruction.
(أَشَدُّ مِنْهُمْ بَطْشًا) — Refers to those who were stronger in might, whether in wealth, power, or physical strength, and used that might to oppress others.
This phrase emphasizes that worldly strength cannot protect anyone from Allah’s punishment.
(فَنَقَّبُوا فِي الْبِلَادِ) — Meaning: they traveled through various regions and cities, possibly for trade or to gain wealth.
Or it refers to the various strategies and schemes they used to try to escape death or divine punishment — such as building tunnels, bunkers, and hideouts for self-protection.
But despite all that, they were not spared.
[37] This verse encourages reflection upon the Qur’an, and specifically upon the meanings of this surah.
The phrase (ذَٰلِكَ) may refer to the entire Qur’an, or to the message conveyed in this surah, or even to the previously mentioned destroyed nations ("من قرنٍ").
Connection (rabṭ): Since the previous verse mentioned the destruction of the denying nations, this verse now explains how to take lesson (dhikr/‘ibrah) from their stories.
Two methods of benefiting from the Qur’an are described:
1. (لِمَنْ كَانَ لَهُ قَلْبٌ) — “For one who has a heart”:
Refers to intellect, as transmitted by Qurṭubī from Mujāhid.
Or it refers to a living heart — one that is receptive and spiritually aware.
2. (أَوْ أَلْقَى السَّمْعَ وَهُوَ شَهِيدٌ) — “Or who listens attentively while present (with heart and mind).”
Alqā al-samʿ means to listen so attentively that no other sound distracts the listener.
It's as if he lowers his head and opens his ears fully, considering the Qur’an a serious and weighty matter.
Wa huwa shahīd — means the heart is present and focused, because mere listening is not enough without inward attention.
Benefit: There are two levels of receiving benefit and advice from the Qur’an:
The higher level is when a person reflects and contemplates deeply on the Qur’an — this is the path of ijtihād (independent reflection).
The second level is to listen attentively with full presence of heart — this is the path of ittibāʿ (following and benefiting from others' insight).
Those who try to use this verse to justify blind imitation (taqlīd) in the known legal sense misunderstand the term or are intentionally distorting its meaning — we seek refuge in Allah from such deception.