وَقَالَ الَّذِينَ اسْتُضْعِفُوا لِلَّذِينَ اسْتَكْبَرُوا بَلْ مَكْرُ اللَّيْلِ وَالنَّهَارِ إِذْ تَأْمُرُونَنَا أَنْ نَكْفُرَ بِاللَّهِ وَنَجْعَلَ لَهُ أَنْدَادًا وَأَسَرُّوا النَّدَامَةَ لَمَّا رَأَوُا الْعَذَابَ وَجَعَلْنَا الْأَغْلَالَ فِي أَعْنَاقِ الَّذِينَ كَفَرُوا هَلْ يُجْزَوْنَ إِلَّا مَا كَانُوا يَعْمَلُونَ ﴿۳۳﴾ وَمَا أَرْسَلْنَا فِي قَرْيَةٍ مِنْ نَذِيرٍ إِلَّا قَالَ مُتْرَفُوهَا إِنَّا بِمَا أُرْسِلْتُمْ بِهِ كَافِرُونَ ﴿۳۴﴾ وَقَالُوا نَحْنُ أَكْثَرُ أَمْوَالًا وَأَوْلَادًا وَمَا نَحْنُ بِمُعَذَّبِينَ ﴿۳۵﴾ قُلْ إِنَّ رَبِّي يَبْسُطُ الرِّزْقَ لِمَنْ يَشَاءُ وَيَقْدِرُ وَلَكِنَّ أَكْثَرَ النَّاسِ لَا يَعْلَمُونَ ﴿۳۶﴾

﴾33﴿ Wa qaalal lazeenastud'ifoo lillazeenas takbaroo bal makrul laili wannahaari iz ta'muroonanaaaa an nakfura billaahi wa naj'ala lahooo andaadaa; wa asarrun nadaamata lammaa ra awul 'azaab; wa ja'alnal aghlaala feee a'naaqil lazeena kafaroo; hal yujzawna illaa maa kaanoo ya'maloon
﴾34﴿ Wa maaa arsalnaa' fee qaryatin min nazeerin illaa qaala mutrafoohaa innaa bimaaa ursiltum bihee kaafiroon
﴾35﴿ Wa qaaloo nahnu aksaru amwaalanw wa awlaadanw wa maa nahnu bimu 'azzabeen
﴾36﴿ Qul inna Rabbee yabsutur rizqa limai yashaaa'u wa yaqdiru wa laakinna aksaran naasi laa ya'lamoon

﴾33﴿ And those who were deemed weak will say to those who were arrogant, Rather, it was your constant plotting by night and day when you commanded us to disbelieve in Allah and to set up partners with Him. And they will conceal their remorse when they see the punishment. And We will place iron collars around the necks of the disbelievers. They will not be recompensed except for what they used to do
﴾34﴿ And We did not send a warner to any town except that its affluent ones said, Indeed, we deny what you have been sent with
﴾35﴿ And they said, We are greater in wealth and children, and we will not be punished
﴾36﴿ Say, Indeed, my Lord expands provision for whom He wills and restricts it, but most people do not know

[33] This is the response from the followers: You used to secretly plot with us night and day, inviting and preaching to us—and that became the reason we were prevented (from the truth).
“Wa asarrū”—this word comes from izdād, and can mean both to hide and to make manifest.
One interpretation is that they will feel regret in their hearts (hidden sorrow)—hence it's called “asarrū” due to the internal state.
Another interpretation is that the signs of regret will be clearly visible on their faces, especially their foreheads, since asrār (wrinkles) derive from the face—this is the outward display of their remorse.
And this regret will be from both groups: the followers will regret blindly following the leaders, and the leaders will regret calling others toward misguidance.
“Wa ja‘alnā al-aghlāl”—according to Mufassir Qurtubi, aghlāl (shackles) originally referred to a collar made of leather with hair still on it, which would attract lice—this was a sign of humiliation and was even put on dogs.
It can also refer to a collar that binds the hands to the neck—a symbol of disgrace and captivity.
[34] From this verse to the end marks the fourth section. In it, there is a warning against denying prophethood, and the reason for this denial is mentioned, along with its response—accompanied by both glad tidings and warnings, up to verse (39).
Then, the warning of the Hereafter is given, along with a refutation of the polytheists concerning the angels.
Then comes a warning against denying the Qur’an, along with a worldly threat.
Then five methods of teaching are presented, and finally, there is a warning of the Hereafter.
In verse (34), there is a warning against denying prophethood. And since the previous verses mentioned that the misguided leaders had led the people into shirk through their invitation, now it is mentioned that these same leaders also denied the call of prophethood in order to further mislead the common folk.
[35] In this verse, the reasoning of the deniers is mentioned: Our wealth and children are greater, and no punishment befalls us.
This, in their view, is proof that they are upon the truth.
[36] This is the response to their first argument: that it is part of Allah’s system—He gives abundant provision to some and restricts it for others as a test.
This is not a proof of being upon the truth.