59. This is to console the Prophet that if they reject you now, then they are in the footsteps of past nations, who also greeted Allah's revelations with disdain, and rejected in a similar summary manner (Razi and others in sum). Although the Makkans used to consult the People of the Book, and vaguely believed that they had received Allah's revelation at one time (Qurtubi, with addition); which point was strengthened by the fact that a few signs of the Prophet could be found in their Scriptures also, but they decided, all the same, that they would rather deny all (Zamakhshari). Yusuf Ali reminds us of a historical reality that is often ignored: "To the Pagans all scriptures are taboo, whether it be the Qur'an or any Revelation that came before it. The people of the Book despised the Pagans, but in their arrogant assumption of superiority, prevented them, by their example, from accepting the latest and most universal Scripture when it came in the form of the Qur'an. This relative position, of men who fancy themselves on their knowledge, and men whom they despise but exploit and mislead, always exists on this earth."

60. “This is how those who deemed themselves weak will react in that terrifying and humbling situation, well aware that what is expected to come next could be much worse. That day they will express themselves confidently, and so will speak out aloud. So long as they were in this world, they did not have the opportunity to face them - their leaders - as freely, without any constraints and fear of retaliation, as this day. Their weaknesses, their subservience, and their self-abasement had prevented them from face to face encounters in the previous life. They had sold out their God-given freedom, the honor that Allah had bestowed on them, and the perceptions that He had granted them. But today, all those valuable bestowals are behind them. In front of them is the sure prospect of chastisement. And, therefore, they speak out fearlessly: "Had it not been for you, we would have been believers!" (Sayyid).

61. "Asarra" is one of those words which carry reversible connotations. In this case, the usage can be understood as either meaning "conceal" or "evince" (Zamakhshari, Razi, Qurtubi). For a slightly larger note on the word, see Surah Yunus of this work, note 81.

62. Ibn Abi Hatim recorded through Abu Razeen (in a report whose authenticity could not be verified: Au.):

عن أبي رزين قال: كان رجلان شريكان خرج أحدهما إلى الساحل وبقي الآخر، فلما بعث النبي صلى اللّه عليه وسلم كتب إلى صاحبه يسأله ما فعل، فكتب إليه أنه لم يتبعه أحد من قريش إنما اتبعه أراذل الناس ومساكينهم، قال: فترك تجارته ثم أتى صاحبه، فقال: دلني عليه، وكان يقرأ الكتب أو بعض الكتب، قال: فأتى النبي صلى اللّه عليه وسلم فقال: إلامَ تدعو؟ قال: "أدعو إلى كذا وكذا" قال: أشهد أنك رسول اللّه، قال صلى اللّه عليه وسلم: "وما علمك بذلك؟" قال: إنه لم يبعث نبي إلا اتبعه أراذل الناس ومساكينهم، قال: فنزلت هذه الآية، {وما أرسلنا في قرية من نذير إلا قال مترفوها إنا بما أرسلتم به كافرون}

"There were two men partners (in business). One of them went to the shores while the other remained. When the Prophet appeared, the other one wrote to this one with regard to his (the Prophet’s) achievements so far. This one wrote back that none of the Quraysh had followed him; it is the lowly ones and poor people who have followed him. So, (the reporter said), he terminated his business and came back to his partner. He told him, 'Lead me to him.' (The reporter) added, 'He used to read the Scriptures, or some of them.' So he went up to the Prophet and asked, 'What do you call people unto?' He replied, 'To such and such things.' He said, 'I testify that you are a Messenger of Allah.' He asked, 'What led you to this (belief)?" He said, "No Prophet was raised but it were the lowly of the people and their poor ones who followed him.' Then this ayah was revealed, 'And never did We send a Warner into a town but its affluent ones declared, 'Indeed, we are, in what you have been sent with, disbelievers.' So the Prophet sent him the word (to him), 'Allah has revealed to attest your statement.'" And this is what Heraclius had remarked when in reply to his question, 'Are the lowly ones following him or the noble ones?' he was answered that it were the lowly ones who were following him (Ibn Kathir). The above report of Abu Razeen is also in Ibn Abi al-Mundhir's collection (Shawkani).

63. That is, not for nothing have we been given preference over you in matters of wealth and progeny. Those who are so treated in this world, will not be treated differently in the Next (Qurtubi with addition). Allah said elsewhere about their error (23: 55-56)

أَيَحْسَبُونَ أَنَّمَا نُمِدُّهُم بِهِ مِن مَّالٍ وَبَنِينَ، نُسَارِعُ لَهُمْ فِي الْخَيْرَاتِ بَل لا يَشْعُرُونَ (المؤمنون – 55، 56)

"Do they think that by the wealth and offspring with which We extend them, We hasten to them the good things? Nay, they perceive not." And (9: 55),

فَلاَ تُعْجِبْكَ أَمْوَالُهُمْ وَلاَ أَوْلاَدُهُمْ إِنَّمَا يُرِيدُ اللّهُ لِيُعَذِّبَهُم بِهَا فِي الْحَيَاةِ الدُّنْيَا وَتَزْهَقَ أَنفُسُهُمْ وَهُمْ كَافِرُونَ (التوبة – 55)

"So let not their wealth and children amaze you. Allah desires only to punish them therewith in the life of this world and that their souls should depart while they are in a state of disbelief" (Ibn Kathir).

64. That is, wealth and progeny are no signs of Allah's approval of your ways in this world, nor of a goodly end in the Hereafter (Zamakhshari, Qurtubi). How many pious have not been there who led a life of wants, and how many immoral perverts have not been there who led a life of luxury?! (Imam Razi in substance).