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فَخَلَفَ مِن بَعْدِهِمْ خَلْفٌ وَرِثُواْ ٱلْكِتَٰبَ يَأْخُذُونَ عَرَضَ هَـٰذَا ٱلأَدْنَىٰ وَيَقُولُونَ سَيُغْفَرُ لَنَا وَإِن يَأْتِهِمْ عَرَضٌ مِّثْلُهُ يَأْخُذُوهُ أَلَمْ يُؤْخَذْ عَلَيْهِمْ مِّيثَٰقُ ٱلْكِتَٰبِ أَن لاَّ يِقُولُواْ عَلَى ٱللَّهِ إِلاَّ ٱلْحَقَّ وَدَرَسُواْ مَا فِيهِ وَٱلدَّارُ ٱلآخِرَةُ خَيْرٌ لِّلَّذِينَ يَتَّقُونَ أَفَلاَ تَعْقِلُونَ
-Al-A‘râf ( الأعراف )

Tafsir al-Jalalayn

And there succeeded after them a generation who inherited the Scripture, the Torah, from their forefathers, choosing the transient things of this inferior [life], that is, the ephemeral aspects of this lowly thing that the world is, in the way of what is lawful and what is unlawful, and saying, ‘It will be forgiven us’, what we have done; and yet if similar transient things were to come to them, they would take them (wa-in ya’tihim ‘aradun mithluhu ya’khudhūhu: this sentence is a circumstantial qualifier), in other words, they hope for forgiveness whilst committing the same offence again and persisting in it: and in the Torah there is no [such] promise about forgiveness for persistence [in sin]. Has not the covenant of the Scripture (mīthāqu l-kitābi, the annexation functions in place of fī, ‘in’ [sc. ‘the covenant in the Scripture’]) been taken (a-lam yu’khadh, ‘has [it] not been taken’, is an interrogative meant as an affirmative) from them that they should not say about God anything but the truth? And they have studied (wa-darasū, is a supplement to yu’khadh, ‘has it [not] been taken?’), they have read, what is in it, so why do they impute lies to it [the Scripture] by ascribing to it [the idea of] forgiveness for persistence [in sin]? And the Abode of the Hereafter is better for those who are wary, of what is unlawful. Do they not understand? (ya‘qilūn, may also be read as ta‘qilūn, ‘[do] you [not] understand?’) that it is better and so prefer it to [the abode of] this world?

Tafsir al-Jalalayn, trans. Feras Hamza
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