(168–170) “And We divided them throughout the earth into nations”; that is, We dispersed and scattered them throughout the earth after they had once been united. “Some of them were righteous,” fulfilling the rights of Allah and the rights of His servants, “and some were otherwise”—that is, below the level of righteousness: some were moderate, while others wronged themselves. “And We tested them,” in accordance with Our customary way, “with good and bad”—that is, through hardship and ease—“so that they might return” from the ruinous course upon which they persisted and return to the guidance for which they had been created.

Thus, they continued to include the righteous, the wicked, and the moderate, until they were succeeded by a later generation whose wickedness increased. “They inherited the Scripture” after them, became its authorities, and began handling it in accordance with their whims. Money was offered to them so that they would issue legal opinions and judgments unjustly, and bribery became widespread among them.

“They take the fleeting gains of this lower world and say,” while admitting that this is sinful and that they are wrongdoers, “We will be forgiven.” This is an empty claim devoid of truth, for it is not genuine seeking or asking for forgiveness.

Had it been genuine, they would have regretted what they had done and resolved never to return to it. Yet whenever another worldly gain and another bribe came to them, they took it.

Thus, they bartered Allah’s revelations for a paltry price and exchanged what was better for what was inferior. Allah [Most High] said, denouncing them and exposing their audacity: “Was not the covenant of the Scripture taken from them that they would say nothing about Allah except the truth?” Why, then, do they speak falsely about Him, following their whims and yielding to their covetous desires?

“And,” despite the fact that “they had studied its contents.” They therefore had no uncertainty about it. Rather, they deliberately committed their deed and were fully aware of what they were doing. This made their sin greater, the blame against them harsher, and their punishment more dreadful. It resulted from their deficient minds and foolish judgment, for they preferred the life of this world to the Hereafter. He therefore said: “But the abode of the Hereafter is better for those who fear Allah” by avoiding what He has forbidden them, including illicit gains acquired and consumed as bribes in return for judging by other than what Allah revealed, as well as every other form of prohibition.

“Will you not then understand?” That is, will you not possess minds capable of weighing what should be preferred against what it should be preferred over, and discerning what is most deserving of pursuit and precedence over everything else? The distinctive quality of reason is to consider the consequences.

As for one who considers only a meager, fleeting, and short-lived gain, thereby forfeiting immense and everlasting bliss—how can such a person possess reason and sound judgment?

The truly rational are those whom Allah describes in His words: “Those who hold firmly to the Scripture” ⦗308⦘; that is, they hold firmly to it in knowledge and practice. They learn the rulings and accounts it contains, knowledge of which is the noblest of all branches of knowledge.

They act upon the commands it contains, which are a delight to the eyes, a joy to the hearts, a happiness to the souls, and a source of well-being in this world and the Hereafter.

Among the greatest commands to which one must hold firmly is the establishment of prayer, both outwardly and inwardly. Allah therefore singled it out for mention because of its virtue and honor, because it is the measure of faith, and because establishing it leads one to establish the other acts of worship.

Since all their deeds serve to set things right, Allah Most High said: “Indeed, We do not allow the reward of those who set things right to be lost”—those whose words, deeds, and intentions are sound and who set themselves and others aright.

This verse and others like it demonstrate that Allah sent His Messengers—peace and blessings be upon them—to bring about righteousness, not corruption, and benefit, not harm; and that they were sent to secure well-being in both this world and the Hereafter. Thus, the more righteous a person is, the closer he is to following them.