وَيَوْمَ يَعَضُّ الظَّالِمُ عَلَى يَدَيْهِ يَقُولُ يَا لَيْتَنِي اتَّخَذْتُ مَعَ الرَّسُولِ سَبِيلًا ﴿۲۷﴾ يَا وَيْلَتَى لَيْتَنِي لَمْ أَتَّخِذْ فُلَانًا خَلِيلًا ﴿۲۸﴾ لَقَدْ أَضَلَّنِي عَنِ الذِّكْرِ بَعْدَ إِذْ جَاءَنِي وَكَانَ الشَّيْطَانُ لِلْإِنْسَانِ خَذُولًا ﴿۲۹﴾ وَقَالَ الرَّسُولُ يَا رَبِّ إِنَّ قَوْمِي اتَّخَذُوا هَذَا الْقُرْآنَ مَهْجُورًا ﴿۳۰﴾

﴾27﴿ Wa Yawma ya'adduz zaalimu 'alaa yadaihi yaqoolu yaa laitanit takhaztu ma'ar Rasooli sabeelaa
﴾28﴿ Yaa wailataa laitanee lam attakhiz fulaanan khaleelaa
﴾29﴿ Laqad adallanee 'aniz zikri ba'da iz jaaa'anee; wa kaanash Shaitaanu lil insaani khazoolaa
﴾30﴿ Wa qaalar Rasoolu yaa Rabbi inna qawmit takhazoo haazal Qur'aana mahjooraa

﴾27﴿ And the Day the wrongdoer will bite his hands and say, Oh, how I wish I had taken a path with the Messenger!
﴾28﴿ Alas, woe to me! If only I had not taken so-and-so as a friend
﴾29﴿ Indeed, he led me away from the Qur'an after it had come to me. And Satan is ever a deserter of man
﴾30﴿ And the Messenger will say, O my Lord, indeed my people have taken this Qur'an as [something] abandoned

[27] The fifth condition is that the wrongdoer will bite his hands out of intense anger and regret—this is physical remorse.
The term wrongdoer refers to those who turned away from following the Messenger by committing shirk, innovations, and sins.
He will say: Woe to me…—this is the sixth awe-inspiring scene, expressing verbal regret for not following the Messenger.
The mention of hand-biting is specific because most deeds are done with the hands, and it is also a common expression of regret—though such regret will be of no benefit.
[28] This is the seventh awe-inspiring scene—lamenting and crying out in despair over befriending the devils among humans and jinn, accepting their words, and following them.
The term fulānan refers to devils in general, whether human or jinn.
The use of fulān (so-and-so) is either because, out of fear and dread, the wrongdoer has forgotten the name, or it is used to express contempt and humiliation.
[29] This explains the cause of those regrets: the human or jinn devil had prevented him, through various whispers, from listening to the Noble Qur'an and following it.
Khadhūlā refers to one who promises help but disappears or turns against you at the moment of need—leaving the person ashamed and helpless.
[30] This is a rebuke to those who opposed the Qur'an (having acted against it due to the whispers of Satan), shown through the Prophet's complaint to Allah in this world.
It is his testimony against their denial, and another interpretation is that it refers to the Day of Judgment.
The verb qāla here carries the meaning of yaqūlu (he says).
Mahjūrā (abandoned) as explained in Tafsir Ibn Kathir, includes all forms of abandonment of the Qur'an: causing noise and disruption during its recitation, not believing in it, not reflecting on its meanings, not acting upon it, preferring other sciences or books over it, and preventing others from it—all of these are included in abandoning the Qur'an.
Since these forms of abandonment were committed by Quraysh and the Arabs during the life of the Prophet (May Allah bless him and give him peace), the verse specifically addresses that nation.