وَمَا جَعَلْنَا لِبَشَرٍ مِنْ قَبْلِكَ الْخُلْدَ أَفَإِنْ مِتَّ فَهُمُ الْخَالِدُونَ ﴿۳۴﴾ كُلُّ نَفْسٍ ذَائِقَةُ الْمَوْتِ وَنَبْلُوكُمْ بِالشَّرِّ وَالْخَيْرِ فِتْنَةً وَإِلَيْنَا تُرْجَعُونَ ﴿۳۵﴾ وَإِذَا رَآكَ الَّذِينَ كَفَرُوا إِنْ يَتَّخِذُونَكَ إِلَّا هُزُوًا أَهَذَا الَّذِي يَذْكُرُ آلِهَتَكُمْ وَهُمْ بِذِكْرِ الرَّحْمَنِ هُمْ كَافِرُونَ ﴿۳۶﴾

﴾34﴿ Wa maa ja'alnaa libasharim min qablikal khuld; afa immitta fahumul khaalidoon
﴾35﴿ Kullu nafsin zaaa'iqatul mawt; wa nablookum bi sharri walkhairi fitnatanw wa ilainaa turja'oon
﴾36﴿ Wa izaa ra aakal lazeena kafarooo iny-yattakhizoonaka illa huzuwan; ahaazal lazee yazkuru aalihatakum wa hum bi zikrir Rahmaani hum kaafiroon

﴾34﴿ And We did not grant immortality to any human before you. So if you were to die, would they live forever
﴾35﴿ Every soul shall taste death, and We test you with hardship and ease as a trial. And to Us, you will be returned
﴾36﴿ And when the disbelievers see you, they take you only in mockery, saying, "Is this the one who speaks ill of your gods?" Yet they deny the remembrance of the Most Merciful

[34] The connection to the previous is that the revolutions of the heavens and the earth, and so on, are under the control of Allah the Exalted. So, life and death of human beings are also under His control. In this verse, there is a refutation of the polytheists’ claim that he (the Prophet) is a poet, and that they are waiting for his death—as mentioned in Surah At-Tur (30).
The essence of the reply is: you yourselves will not remain forever, so why are you pleased at the thought of his death?
Also, in this verse there is a consolation for the Messenger of Allah (May Allah bless him and give him peace), that even if you pass away, Allah the Exalted will protect your religion—just as previous prophets passed away, and Allah protected their religions.
The meaning of al-khuld is everlasting life, which death does not touch. So, the question about ‘Isa (peace be upon him) cannot be raised on this basis, because although he is alive now, he will die after descending from the heavens. Thus, everlasting life is not established for him.
[35] The connection to the previous is that the revolutions of the heavens, the earth, and so on are under the control of Allah the Exalted. So, life, death, and human beings are also under His control.
In this verse, there is a refutation of the polytheists’ statement that he (the Prophet) is a poet, and that they are waiting for his death—similar to what is mentioned in Surah At-Tur (30).
The essence of the reply is that you yourselves cannot remain forever, so why are you pleased at the thought of his death?
Also, in this verse, there is a consolation for the Messenger of Allah (May Allah bless him and give him peace), that if you pass away, Allah the Exalted will protect your religion—just as previous prophets passed away and Allah protected their religion.
The meaning of al-khuld is eternal life that death does not affect.
Therefore, the question about ‘Isa (peace be upon him) cannot arise on this basis, because although he is alive, he will die after descending from the heavens. So, eternal life is not established for him.
[36] In this verse, there is a reprimand concerning the mockery directed at the Messenger by those who disbelieve. What is meant by disbelievers here is intentional and stubborn disbelief.
What is meant by yadhkur (mentions) is mentioning in a way that implies fault or deficiency—meaning, it refers to insulting. This insult from the polytheists is a slander against the Messenger.
Similarly, in our present time, polytheists say about those who speak about Tawheed that “they insult the saints and great ones”—meaning, in their eyes, the clarification of Tawheed and Shirk is considered an insult.
What is meant by bi-dhikr-ir-Rahman is the Qur'an, or it refers to the concept of Tawheed.