الَّذِينَ قَالُوا إِنَّ اللَّهَ عَهِدَ إِلَيْنَا أَلَّا نُؤْمِنَ لِرَسُولٍ حَتَّى يَأْتِيَنَا بِقُرْبَانٍ تَأْكُلُهُ النَّارُ قُلْ قَدْ جَاءَكُمْ رُسُلٌ مِنْ قَبْلِي بِالْبَيِّنَاتِ وَبِالَّذِي قُلْتُمْ فَلِمَ قَتَلْتُمُوهُمْ إِنْ كُنْتُمْ صَادِقِينَ ﴿۱۸۳﴾ فَإِنْ كَذَّبُوكَ فَقَدْ كُذِّبَ رُسُلٌ مِنْ قَبْلِكَ جَاءُوا بِالْبَيِّنَاتِ وَالزُّبُرِ وَالْكِتَابِ الْمُنِيرِ ﴿۱۸۴﴾ كُلُّ نَفْسٍ ذَائِقَةُ الْمَوْتِ وَإِنَّمَا تُوَفَّوْنَ أُجُورَكُمْ يَوْمَ الْقِيَامَةِ فَمَنْ زُحْزِحَ عَنِ النَّارِ وَأُدْخِلَ الْجَنَّةَ فَقَدْ فَازَ وَمَا الْحَيَاةُ الدُّنْيَا إِلَّا مَتَاعُ الْغُرُورِ ﴿۱۸۵﴾

﴾183﴿ Allazeena qaalooo innal laaha 'ahida ilainaaa allaa nu'mina liRasoolin hatta ya'tiyanaa biqurbaanin ta kuluhun naar; qul qad jaaa'akum Rusulum min qablee bilbaiyinaati wa billazee qultum falima qataltumoohum in kuntum saadiqeen
﴾184﴿ Allazeena qaalooo innal laaha 'ahida ilainaaa allaa nu'mina liRasoolin hatta ya'tiyanaa biqurbaanin ta kuluhun naar; qul qad jaaa'akum Rusulum min qablee bilbaiyinaati wa billazee qultum falima qataltumoohum in kuntum saadiqeen
﴾185﴿ Fa in kaz zabooka faqad kuz ziba Rusulum min qablika jaaa'oo bilbaiyinaati waz Zuburi wal Kitaabil Muneer

﴾183﴿ They are those who said, “Indeed, Allah has commanded us not to believe in any messenger until he brings us an offering that fire from heaven consumes.”
Say, “There came to you messengers before me with clear signs and with what you speak of—so why did you kill them, if you are truthful?”
﴾184﴿ So if they have denied you, then (be patient), for indeed many messengers before you were also denied.
They came with clear signs (rational proofs), scriptures in scrolls, and the enlightening Book.
﴾185﴿ Every living soul shall taste death, and nothing but the full reward of your deeds will be given to you on the Day of Resurrection.
So whoever is kept away from the Fire and admitted into Paradise has indeed succeeded.
And the life of this world is nothing but a deceptive provision.

[183] This verse mentions their second disgraceful trait: they rejected the Final Messenger based on a false excuse.
They claimed that their scripture required every prophet’s offering to be consumed by heavenly fire, while the Prophet's offering was distributed among the poor.
Their real motive was to oppose spending in the way of Allah, and their excuse was invalid.
In the Torah, this condition was specific to the prophets of the Children of Israel, but they generalized it and deliberately removed the phrase “Children of Israel.”
(بِقُرْبَانٍ) — refers to anything through which one seeks closeness to Allah, and it is most often used for financial offerings (charity).
[184] In the first sentence of this verse, there is encouragement for jihad; in the last sentence, there is encouragement for spending in the path of Allah. In between, there is glad tidings for the patient fighters.
(مَتَاعُ الْغُرُورِ) means that love for worldly life leads to heedlessness of deeds for the Hereafter.
(كُلُّ نَفْسٍ ذَائِقَةُ الْمَوْتِ) — this also refutes the belief of the Christians, who say that death comes as a result of sins. Therefore, they claim that a true prophet or saint would not die.
Here, "nafs" means a living soul, and death is the separation of the soul from the body — a separation involving both the body and the soul.
[185] In the first sentence of this verse, there is encouragement for jihad; in the last sentence, there is encouragement for spending in the path of Allah.
In between, there is glad tidings for the patient fighters.
(مَتَاعُ الْغُرُورِ) means that love for worldly life leads to heedlessness regarding deeds of the Hereafter.
(كُلُّ نَفْسٍ ذَائِقَةُ الْمَوْتِ) — this also serves as a refutation of the Christian belief that death occurs as a consequence of sins. According to them, a true prophet or saint should not experience death.
Here, nafs means “living being (soul),” and death refers to the separation of the soul from the body — which is a separation involving both body and soul.