ذَٰلِكَ عِيسَى ٱبْنُ مَرْيَمَ قَوْلَ ٱلْحَقِّ ٱلَّذِى فِيهِ يَمْتَرُونَ · مَا كَانَ لِلَّهِ أَن يَتَّخِذَ مِن وَلَدٍ سُبْحَٰنَهُۥٓ … وَأَنذِرْهُمْ يَوْمَ ٱلْحَسْرَةِ إِذْ قُضِىَ ٱلْأَمْرُ وَهُمْ فِى غَفْلَةٍ
"That is Jesus son of Mary — the word of truth about which they are in doubt. It is not for God to take a child; He is far above that… Warn them of the day of regret, when the matter will be decided while they are in heedlessness."
A note per the method (Method): these verses issue no blanket ruling about a community. What is at issue is a claim, and the verse answers the claim itself. In this commentary no general ruling is issued about any religious group; what the verse describes is an attitude.
That the disagreement arose after the proof came was treated in al-Baqara 2/213, al-Shūrā 42/13-14 and al-Jāthiya 45/17. I rely on that treatment.
أَسْمِعْ بِهِمْ وَأَبْصِرْ يَوْمَ يَأْتُونَنَا (38) — "how well they will hear and how well they will see on the day they come to Us!"
I record this as an observation: the sentence is built like a praise, but the context says the opposite. And in Fuṣṣilat 41/5 the addressee's declaring himself deaf, and at 41/44 the confirmation of this, were treated. Here hearing and sight open precisely when the matter is over.
يَوْمَ ٱلْحَسْرَةِ — the day of regret. The root ح-س-ر was treated in al-Zumar 39/56 (yā ḥasratā) and in Fāṭir 35/8. I do not repeat it here.
And the name of the day is worth recording: the resurrection is named here not by an event but by a feeling that will be felt.