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fa-khalafa min baʿdihim khalfun warithū l-kitāba yaʾkhudhūna ʿaraḍa hādhā l-ʾadnā wa-yaqūlūna sa-yughfaru lanā wa-ʾin yaʾtihim ʿaraḍun mithluhū yaʾkhudhūhu ʾa-lam yuʾkhadh ʿalayhim mīthāqu l-kitābi ʾan lā yaqūlū ʿalā llāhi ʾillā l-ḥaqqa wa-darasū mā fīhi wa-d-dāru l-ʾākhiratu khayrun li-lladhīna yattaqūna ʾa-fa-lā taʿqilūna
Then they were succeeded by an evil posterity, which inherited the Book: they grab the transitory gains of this lower world, and say, ‘It will be forgiven us.’ And if similar transitory gains were to come their way, they would grab them too. Was not the covenant of the Book taken with them that they shall not attribute anything to Allah except the truth? They have studied what is in it, and [know that] the abode of the Hereafter is better for those who are Godwary. Do you not exercise your reason?
— Ali Quli Qarai
Surah al-‘Araf – Verse 169
169 . “Then there succeeded after them (an evil) posterity (who) inherited the Book (Turah), taking the transitory goods of this lower world, and saying: ‘It will be forgiven us’. And if similar transitory goods were to come to them (again), they would take them, too. Was not the covenant of the Book taken with them that they should not attribute anything to Allah except the truth? And they have studied what is in it, while the abode of the Hereafter is better for those who keep from evil. Have you then no sense?”
In former verses, the words were about the ancestors of the Jews, but in this verse, the statement is upon the children and descendants of them. At first, the Qur’ān remarks that their descendants inherited the Turah, but they used to prefer the material of this low world to the obedience of Allah. 2 The verse says:
Then, the verse implies that when they are hesitating between the struggle of conscience, on one side, and their worldly interests, on the other side, they appeal to some false hopes and say that they do obtain this existing interest, which is in cash, whether it is lawful or unlawful, and since the Lord is Merciful, Forgiving, He will forgive them.
This phrase shows that after committing such an action, they assumed a kind of fleeting regret and a state of extrinsic repentance. But, as the Qur’ān says, this regret and remorse of theirs had no root in them. And that was why if they found another material benefit like that, they would take it, too. 3 The verse says:
However, this part of the verse points to the bribery of some of the Jews and perverting the heavenly verses of the Turah thereby, and also forsaking the ordinances of Allah because of the contrast of those laws with their benefits. Therefore, next to that, the verse says:
If they were not acquainted with the divine verses (of the Turah) and committed such wrong actions, they might have an excuse for themselves. But, the difficulty of the event is in this fact that they had frequently seen the verses of the Turah and had understood them, yet they spoilt them and defied the command of Allah by setting them aside. The verse says:
At the end of the verse, the Qur’ān implies that they make mistake, and such actions and these goods will not be useful for them. The fact is that the abode of Hereafter is better for the pious. The verse says:
Then the Qur’ān questions them whether they have not any sense to perceive those facts that are so clear. Here is the words of the Qur’ān:
Footnotes