أُولَئِكَ الَّذِينَ اشْتَرَوُا الْحَيَاةَ الدُّنْيَا بِالْآخِرَةِ فَلَا يُخَفَّفُ عَنْهُمُ الْعَذَابُ وَلَا هُمْ يُنْصَرُونَ ﴿86﴾ وَلَقَدْ آتَيْنَا مُوسَى الْكِتَابَ وَقَفَّيْنَا مِنْ بَعْدِهِ بِالرُّسُلِ وَآتَيْنَا عِيسَى ابْنَ مَرْيَمَ الْبَيِّنَاتِ وَأَيَّدْنَاهُ بِرُوحِ الْقُدُسِ أَفَكُلَّمَا جَاءَكُمْ رَسُولٌ بِمَا لَا تَهْوَى أَنْفُسُكُمُ اسْتَكْبَرْتُمْ فَفَرِيقًا كَذَّبْتُمْ وَفَرِيقًا تَقْتُلُونَ ﴿87﴾ وَقَالُوا قُلُوبُنَا غُلْفٌ بَلْ لَعَنَهُمُ اللَّهُ بِكُفْرِهِمْ فَقَلِيلًا مَا يُؤْمِنُونَ ﴿88﴾

﴾86﴿ Ulaaa'ikal lazeenash tarawul hayaatad dunyaa bil aakhirati falaa yukhaffafu 'anhumul 'azaabu wa laa hum yunsaroon
﴾87﴿ Wa laqad aatainaa Moosal Kitaaba wa qaffainaa mim ba'dihee bir Rusuli wa aatainaa 'Eesab-na-Maryamal baiyinaati wa ayyadnaahu bi Roohil Qudus; afakullamaa jaaa'akum Rasoolum bimaa laa tahwaaa anfusukumus takbartum fafareeqan kazzabtum wa fareeqan taqtuloon
﴾88﴿ Wa qaaloo quloobunaa ghulf; bal la'anahumul laahu bikufrihim faqaleelam maa yu'minoon

﴾86﴿ They are the ones who have purchased the life of this world in exchange for the Hereafter, so the prescribed punishment will not be lightened for them, nor will they be helped.
﴾87﴿ And indeed, We gave Moses (peace be upon him) the Book, and after him We sent successive messengers. And We gave Jesus, the son of Mary (peace be upon him), clear signs (miracles), and We strengthened him with the Holy Spirit. Is it then that whenever a messenger came to you with something your souls did not desire, you acted arrogantly—some you denied, and others you killed?
﴾88﴿ And they said, “Our hearts are filled with knowledge.” Rather, Allah has cursed them because of their disbelief, so only a few of them believe.

[86] This verse is a conclusion—a continuation of the warning in the previous verse—and serves as a threat concerning the Hereafter. It connects back to the earlier corruptions by highlighting their root cause: they preferred the worldly life over the Hereafter. (Al-ʿadhāb) – refers to the specific punishment that has been decreed for them, and it will not be lightened in its nature or severity. Although some disbelievers will receive a lighter punishment than others—such as Abū Ṭālib, who will wear sandals of fire from which his brain will boil—still, that punishment is unbearable and unchanged from what is deserved.
[87] From this verse and the two that follow, the fourth address begins, in which their false notions are further exposed—specifically, their pattern of denying and killing the prophets (peace be upon them). (Qaffaynā min baʿdihi) – Min baʿdihi indicates the chronological order after Moses (peace be upon him), while qaffaynā indicates that the later prophets followed in his footsteps, all inviting to the Torah and the law of Moses. Among them was the final prophet of that chain: ʿĪsā ibn Maryam (Jesus, peace be upon him). (Al-bayyināt) – refers to the clear rulings of the Torah and the miracles granted to Jesus (peace be upon him). (Bi-Rūḥ al-Qudus) – means Jibrīl (Gabriel, peace be upon him), who was with Jesus: At the time of his birth, During his prophetic mission, And at the time he was raised to the heavens. He is called “Rūḥ” (spirit) because he brings revelation, and revelation to the soul is like the spirit to the body. (Bimā lā tahwā anfusukum) – indicates that Allah’s true religion and His messengers always come against the desires of people, which is why they resist them. (Fafarīqan kadhdhabtum wa farīqan taqtulūn) – this is the detail of their arrogance: Some messengers they denied, Others they killed. (Taqtulūn) – though it appears in the present tense, its meaning is past. It reflects the ongoing intent—they denied and killed the previous prophets, and even now they harbor intentions to kill the Final Messenger (May Allah bless him and give him peace), so the verb is expressed in the present/future form.
[88] This verse explains the attitude and reason for their denial of the truth. (Ghulf) – has two possible interpretations: Claim of intellectual sufficiency: They said, “Our hearts are filled vessels of knowledge,” meaning, “We already possess all necessary knowledge, so we have no need for what you’re teaching.” This is similar to what is mentioned in Surah Ghāfir (40:83). Here, ghulf is the plural of ghilāf (cover or container), with a dammah (ُ) on the letter lām, later changed to sukūn (ْ). Claim of mental blockage: They said, “Our hearts are sealed/in coverings; we don’t understand your words.” This is like what appears in Surah Fuṣṣilat (41:5). Here, ghulf with a sukūn on the lām is the plural of aghlaf, meaning something that is wrapped or covered. (Faqalīlan mā yuʾminūn) – also has two interpretations: They bring partial or incomplete faith—accepting some things and rejecting others, which is not accepted in Islam. Very few of them actually believe; the majority remain disbelievers. Laʿnah (curse) – originally means to be distanced. In the Qur’ān, when from Allah, it means being deprived of His special mercy. When from people, it means being the object of condemnation and curse.