7:169 Al-A'raaf (The Heights)

فلم يزالوا بين صالح وطالح ومقتصد، حتى خلف من بعدهم خلف. زاد شرهم وَرِثُوا بعدهم الْكِتَابُ وصار المرجع فيه إليهم، وصاروا يتصرفون فيه بأهوائهم، وتبذل لهم الأموال، ليفتوا ويحكموا، بغير الحق، وفشت فيهم الرشوة. يَأْخُذُونَ عَرَضَ هَذَا الأدْنَى وَيَقُولُونَ مقرين بأنه ذنب وأنهم ظلمة: سَيُغْفَرُ لَنَا وهذا قول خال من الحقيقة، فإنه ليس استغفارا وطلبا للمغفرة على الحقيقة. فلو كان ذلك لندموا على ما فعلوا، وعزموا على أن لا يعودوا، ولكنهم - إذا أتاهم عرض آخر، ورشوة أخرى - يأخذوه. فاشتروا بآيات اللّه ثمنا قليلا واستبدلوا الذي هو أدنى بالذي هو خير، قال اللّه [تعالى] في الإنكار عليهم، وبيان جراءتهم: أَلَمْ يُؤْخَذْ عَلَيْهِمْ مِيثَاقُ الْكِتَابِ أَنْ لا يَقُولُوا عَلَى اللَّهِ إِلا الْحَقَّ فما بالهم يقولون عليه غير الحق اتباعا لأهوائهم، وميلا مع مطامعهم. و الحال أنهم قد دَرَسُوا مَا فِيهِ فليس عليهم فيه إشكال، بل قد أَتَوْا أمرهم متعمدين، وكانوا في أمرهم مستبصرين، وهذا أعظم للذنب، وأشد للوم، وأشنع للعقوبة، وهذا من نقص عقولهم، وسفاهة رأيهم، بإيثار الحياة الدنيا على الآخرة، ولهذا قال: وَالدَّارُ الآخِرَةُ خَيْرٌ لِلَّذِينَ يَتَّقُونَ ما حرم اللّه عليهم، من المآكل التي تصاب، وتؤكل رشوة على الحكم بغير ما أنـزل اللّه، وغير ذلك من أنواع المحرمات. أَفَلا تَعْقِلُونَ أي: أفلا يكون لكم عقول توازن بين ما ينبغي إيثاره، وما ينبغي الإيثار عليه، وما هو أولى بالسعي إليه، والتقديم له على غيره. فخاصية العقل النظر للعواقب.

قال تعالى "فخلف من بعدهم خلف ورثوا الكتاب يأخذون عرض هذا الأدنى" الآية. يقول تعالى فخلف من بعد ذلك الجيل الذين فيهم الصالح والطالح خلف آخر لا خير فيهم وقد ورثوا دراسة الكتاب وهو التوراة وقال مجاهد هم النصارى وقد يكون أعم من ذلك "يأخذون عرض هذا الأدنى" أي يعتاضون عن بذل الحق ونشره بعرض الحياة الدنيا ويسرفون أنفسهم ويعدونها بالتوبة وكلما لاح لهم مثل الأول وقعوا فيه ولهذا قال "ولهذا يأتهم عرض مثله يأخذوه" وكما قال سعيد بن جبير يعملون الذنب ثم يستغفرون الله منه ويعترفون لله فإن عرض ذلك الذنب أخذوه وقال مجاهد في قوله تعالى "يأخذون عرض هذا الأدنى" قال لا يشرف لهم شيء من الدنيا إلا أخذوه حلالا كان أو حراما ويتمنون المغفرة "ويقولون سيغفر لنا وإن يأتهم عرض مثله يأخذوه" وقال قتادة في الآية إي والله لخلف سوء "ورثوا الكتاب" بعد أنبيائهم ورسلهم أورثهم الله وعهد إليهم وقال الله تعالى في آية أخرى "فخلف من بعدهم خلف أضاعوا الصلاة" الآية. قال "يأخذون عرض هذا الأدنى ويقولون سيغفر لنا" تمنوا على الله أماني وغرة يغترون بها "وإن يأتهم عرض مثله يأخذوه" لا يشغلهم شيء عن شيء ولا ينهاهم شيء عن ذلك كلما هف لهم شيء من الدنيا أكلوه لا يبالون حلالا كان أو حراما وقال السدي قوله "فخلف من بعدهم خلف" إلى قوله "ودرسوا ما فيه" قال كانت بنو إسرائيل لا يستقضون قاضيا إلا ارتشى في الحكم وإن خيارهم اجتمعوا فأخذ بعضهم على بعض العهود أن لا يفعلوا ولا يرتشوا فجعل الرجل منهم إذا استقضى ارتشى فيقال له ما شأنك ترتشي في الحكم؟ فيقول سيغفر لي فتطعن عليه البقية الآخرون من بني إسرائيل فيما صنع فإذا مات أو نزع وجعل مكانه رجل ممن كان يطعن عليه فيرتشي يقول وإن يأت الآخرين عرض الدنيا يأخذوه قال الله تعالى "ألم يؤخذ عليهم ميثاق الكتاب أن لا يقولوا على الله إلا الحق" الآية. يقول تعالى منكرا عليهم في صنيعهم هذا مع ما أخذ عليهم الميثاق ليبينن الحق للناس ولا يكتمونه كقوله "وإذ أخذ الله ميثاق الذين أوتوا الكتاب لتبيننه للناس ولا تكتمونه فنبذوه وراء ظهورهم واشتروا به ثمنا قليلا فبئس ما يشترون" الآية وقال ابن جريج قال ابن عباس "ألم يؤخذ عليهم ميثاق الكتاب أن لا يقولوا على الله إلا الحق" قال فيما يتمنون على الله من غفران ذنوبهم التي لا يزالون يعودون فيها ولا يتوبون منها وقوله تعالى "والدار الآخرة خير للذين يتقون أفلا تعقلون" يرغبهم في جزيل ثوابه ويحذرهم من وبيل عقابه أي وثوابي وما عندي خير لمن اتقى المحارم وترك هوى نفسه وأقبل على طاعة ربه "أفلا تعقلون" يقول أفليس لهؤلاء الذين اعتاضوا بعرض الدنيا عما عندي عقل يردعهم عما هم فيه من السفه والتبذير ثم أثنى تعالى على من تمسك بكتابه الذي يقوده إلى اتباع رسوله محمد صلى الله عليه وسلم كما هو مكتوب فيه.

The Children of Israel scatter throughout the Land

Allah states that He divided the Jews into various nations, sects and groups,

وَقُلْنَا مِن بَعْدِهِ لِبَنِى إِسْرَءِيلَ اسْكُنُواْ الاٌّرْضَ فَإِذَا جَآءَ وَعْدُ الاٌّخِرَةِ جِئْنَا بِكُمْ لَفِيفًا

(And We said to the Children of Israel after him (after Musa died): "Dwell in the land, then, when the final and the last promise comes near, We shall bring you altogether as a mixed crowd (gathered out of various nations).")17:104

مِّنْهُمُ الصَّـلِحُونَ وَمِنْهُمْ دُونَ ذَلِكَ

(some of them are righteous and some are away from that), some of them are led aright and some are not righteous, just as the Jinns declared,

وَأَنَّا مِنَّا الصَّـلِحُونَ وَمِنَّا دُونَ ذَلِكَ كُنَّا طَرَآئِقَ قِدَداً

("There are among us some that are righteous, and some the contrary; we are groups having different ways (religious sects).") 72:11 Allah said here,

وَبَلَوْنَـهُمْ

(And We tried them), and tested them,

بِالْحَسَنَـتِ وَالسَّيِّئَاتِ

(with good and evil), with times of ease, difficulty, eagerness, fear, well-being and affliction,

لَعَلَّهُمْ يَرْجِعُونَ

(in order that they might turn (to Allah)) Allah said next,

فَخَلَفَ مِن بَعْدِهِمْ خَلْفٌ وَرِثُواْ الْكِتَـبَ يَأْخُذُونَ عَرَضَ هَـذَا الاٌّدْنَى

(Then after them succeeded an (evil) generation, which inherited the Book, but they chose (for themselves) the goods of this low life) This Ayah means, after the generation made up of righteous and unrighteous people, another generation came that did not have goodness in them, and they inherited the Tawrah and studied it. Mujahid commented on Allah's statement,

يَأْخُذُونَ عَرَضَ هَـذَا الاٌّدْنَى

(They chose (for themselves) the goods of this low life) "They will consume anything they can consume in this life, whether legally or illegally. Yet, they wish for forgiveness,

وَيَقُولُونَ سَيُغْفَرُ لَنَا وَإِن يَأْتِهِمْ عَرَضٌ مِّثْلُهُ يَأْخُذُوهُ

(Saying: "(Everything) will be forgiven for us." And if (again) the offer of the like came their way, they would (again) seize them.)" Qatadah commented on Allah's statement,

يَأْخُذُونَ عَرَضَ هَـذَا الاٌّدْنَى

(they chose (for themselves) the goods of this low life) "This, by Allah, is an evil generation,

وَرِثُواْ الْكِتَـبَ

(which inherited the Book) after their Prophets and Messengers, for they were entrusted with this job by Allah's command to them. Allah said in another Ayah,

فَخَلَفَ مِن بَعْدِهِمْ خَلْفٌ أَضَاعُواْ الصَّلَـوةَ

(Then, there has succeeded them a posterity who neglect the Salah (the prayers).) 19:59 Allah said next,

يَأْخُذُونَ عَرَضَ هَـذَا الاٌّدْنَى وَيَقُولُونَ سَيُغْفَرُ لَنَا

(They chose the goods of this low life saying: "(Everything) will be forgiven to us.") They wish and hope from Allah, while deceiving themselves,

وَإِن يَأْتِهِمْ عَرَضٌ مِّثْلُهُ يَأْخُذُوهُ

(And if (again) the offer of the like came their way, they would (again) seize them.) Nothing stops them from this behavior, for whenever they are given an opportunity in this life, they will consume regardless of it being allowed or not." As-Suddi said about Allah's statement,

فَخَلَفَ مِن بَعْدِهِمْ خَلْفٌ

(Then after them succeeded an (evil) generation) until,

وَدَرَسُواْ مَا فِيهِ

(and they have studied what is in it (the Book).) "Every time the Children of Israel appointed a judge, he used to take bribes. The best ones among them held a counsel and took covenants from each that they would not take bribes. However, when one of them would take bribes in return for judgment and was asked, `What is the matter with you; you take a bribe to grant judgment', he replied, `I will be forgiven.' So the rest of his people would admonish him for what he did. But when he died, or was replaced, the one who replaced him would take bribes too. Therefore, Allah says, if the others (who admonished him) would have a chance to loot this world, they will take it."' Allah said,

أَلَمْ يُؤْخَذْ عَلَيْهِم مِّيثَاقُ الْكِتَـبِ أَن لاَّ يِقُولُواْ عَلَى اللَّهِ إِلاَّ الْحَقَّ

(Was not the covenant of the Book taken from them that they would not say about Allah anything but the truth) thus, admonishing them for this behavior. Allah took a pledge from them that they would declare the truth to people and not hide it. Allah said in another Ayah,

وَإِذْ أَخَذَ اللَّهُ مِيثَـقَ الَّذِينَ أُوتُواْ الْكِتَـبَ لَتُبَيِّنُنَّهُ لِلنَّاسِ وَلاَ تَكْتُمُونَهُ فَنَبَذُوهُ وَرَآءَ ظُهُورِهِمْ وَاشْتَرَوْاْ بِهِ ثَمَناً قَلِيلاً فَبِئْسَ مَا يَشْتَرُونَ

((And remember) when Allah took a covenant from those who were given the Scripture to make it known and clear to mankind, and not to hide it, but they threw it away behind their backs, and purchased with it some miserable gain! And indeed worst is that which they bought) 3:187. Ibn Jurayj said that Ibn `Abbas said about the Ayah,

أَلَمْ يُؤْخَذْ عَلَيْهِم مِّيثَاقُ الْكِتَـبِ أَن لاَّ يِقُولُواْ عَلَى اللَّهِ إِلاَّ الْحَقَّ

(Was not the covenant of the Book taken from them that they would not say about Allah anything but the truth), "Their claim that Allah will forgive the sins they keep committing without repenting from them." Allah said,

وَالدَّارُ الاٌّخِرَةُ خَيْرٌ لِّلَّذِينَ يَتَّقُونَ أَفَلاَ تَعْقِلُونَ

(And the home in the Hereafter is better for those who have Taqwa Do not you then understand) Encouraging them to seek Allah's tremendous reward and warning them against His severe torment. Allah says here, `My reward and what I have are better for those who avoid prohibitions, abandon lusts and become active in the obedience of their Lord.'

أَفَلاَ تَعْقِلُونَ

(Do not you then understand) Allah says' Do not these people, who preferred this life instead of what is with Me, have any sense to prohibit them from their foolish and extravagant ways' Allah then praises those who adhere to His Book, which directs them to follow His Messenger Muhammad ,

وَالَّذِينَ يُمَسِّكُونَ بِالْكِتَـبِ

(And as to those who hold fast to the Book) adhere to it, implement its commands and refrain from its prohibitions,

وَأَقَامُواْ الصَّلَوةَ إِنَّا لاَ نُضِيعُ أَجْرَ الْمُصْلِحِينَ

(and perform the Salah, certainly We shall never waste the reward of those who do righteous deeds.)

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?

The verse 169 has said:

فَخَلَفَ مِن بَعْدِهِمْ خَلْفٌ وَرِ‌ثُوا الْكِتَابَ يَأْخُذُونَ عَرَ‌ضَ هَـٰذَا الْأَدْنَىٰ وَيَقُولُونَ سَيُغْفَرُ‌ لَنَا وَإِن يَأْتِهِمْ عَرَ‌ضٌ مِّثْلُهُ يَأْخُذُوهُ

"Then, after them came a generation, who inherited the Book, taking to the mundane stuff of this world and saying: 'We shall be forgiven.' And if there comes to them similar stuff, they would take to it (again).

The Arabic word خَلْفٌ is a past tense of خِلَافَہ signifying a deputy or a person trusted with one's work in one's absence.

The second word used here is خَلْفُ with the merged sound of the second letter ل Lam, generally denoting a deputy who is marked with wickedness, as opposed to the good practices of his elders. The word وَرِ‌ثُوا is a derivative of ورَاثَۃ that is, inheritance. The next word is عَرَ‌ض meaning something bought with money. Sometimes, it is used just for something possessed. The use of this word for money indicates that anything owned in this world is temporary, because this word, as an antonym of 'Jauhar' (substance), is used for an object which requires something else to show its existence like colour which requires another thing to show itself. The word اَدنی 'has been derived from دُنوُ which denotes nearness or lack of distance. The word دُنیا is a feminine gender of this word. The word اَدنی may also be taken to be a derivative of دَنَاَءۃ which signifies disgrace. In this case the word shall refer to something disgraced.

The verse implies that there were two groups of people among the early Jews, the righteous and the wrong-doers. The people coming in later generations who inherited the Torah, however, acted opposite to their elders and made the Book an object of trading or a means of their earning. They used to manipulate and distort the text of the Torah for some money offered to them for this purpose. Moreover, "they said: وَيَقُولُونَ سَيُغْفَرُ‌ لَنَا "We shall be forgiven". In spite of committing as great a sin as distorting the text of the Book of Allah, they claimed their forgiveness by Allah. They are warned of this error in the very next sentence. saying: وَإِن يَأْتِهِمْ عَرَ‌ضٌ مِّثْلُهُ يَأْخُذُوهُ 'If there comes to them similar stuff they would take to it (again)." That is to say, they are in such a state of perversion that in case they are offered money for changing another text, they shall readily accept it. The verse has implied that forgiveness of Allah is always there to those who are mindful of their error and turn to their Lord in repentance showing their remorse over what they have done, and making firm promise of not repeating the same mistake again. Being persistent in their sinful acts and claiming their forgiveness is sheer self deception. The next part of the verse puts a question to them, whether they were not made to enter a covenant with Allah that they shall never say anything but truth about Allah. Yes, they read this pledge in their Book. This is nothing but their impudence and obstinacy that stops them from realizing the truth of the Hereafter which is exclusively the fate of those who fear Allah.