He reproached the Quraysh for their poor reception of the verses of Allah and for their denial of them. He comforted His Messenger, blessings and peace be upon him, by informing him that he has a good example in the prophets before him. Then He came with what includes the promise and the warning: that matters will return to His judgment and the recompense of the denier and the one who denies what they deserve. It is recited: 'tarji'u', with the 'taa' being pronounced with a dammah and with a fatha. If you say: What is the reason for the validity of the conditional recompense? It is proper for the recompense to follow the condition, and this is prior to it. I say: Its meaning is: And if they deny you, then take as an example the denial of the messengers before you. Thus, the phrase 'فَقَدْ كُذِّبَتْ رُسُلٌ مِنْ قَبْلِكَ' is placed in place of 'فتأس', relying on the cause rather than the effect: meaning the denial instead of the taking as an example. If you say: What is the meaning of the indefiniteness in 'رسل'? I say: Its meaning is that many messengers have been denied, meaning messengers with a large number. And those with signs and warnings, and those with long lifespans and patience and determination, and similar matters. This is a comfort for him and encourages perseverance.