“Their messengers came to them with clear proofs”—that is, with unmistakable evidences—“but they returned their hands to their mouths.” Ibn Masud said: “They bit their hands in rage,” as Allah says: “They bite their fingertips at you in rage” (Aal Imran, 3:119). (1)

Ibn Abbas said: “When they heard the Book of Allah, they were astonished and brought their hands back to their mouths.” (2)

Mujahid and Qatada said: “They declared the messengers liars and rejected what they had brought.” (3) One says, “I threw so-and-so’s statement back into his mouth,” meaning, “I declared it false.”

Al-Kalbi said: This means that the nations brought their hands to their own mouths—that is, they placed their hands over their mouths, signaling to the messengers to be silent.

Muqatil said: They placed their hands over the mouths of the messengers, thereby silencing them. (4)

It was also said that “hands” here means blessings. The meaning is that they rejected what, had they accepted it, would have been favors and blessings for them through their mouths—that is, by their mouths, meaning their tongues.

“And they said”—that is, the nations said to their messengers—“We have disbelieved in that with which you have been sent, and we are indeed in grave doubt concerning that to which you call us”: doubt that gives rise to suspicion and occasions accusation.

“Their messengers said, ‘Can there be any doubt about Allah, the Creator of the heavens and the earth? He calls you so that He may forgive you your sins and defer you until an appointed term.’ They said, ‘You are only human beings like ourselves. You wish to turn us away from what our forefathers used to worship, so bring us clear proof.’” (10)

“Their messengers said, ‘Can there be any doubt about Allah?’” This is an interrogative expression intended to negate the doubt they entertained. “The Creator of the heavens and the earth”—that is, their Maker. (5) “He calls you so that He may forgive you your sins”: that is, your sins; the word min is supplementary.