Caution: Translations of Quran and Ḥadīth may lead to possible misapplications and misinterpretations. This site is intended for students of sacred knowledge that are proficient in comprehending classical Arabic and have a strong foundation in Islamic sciences. Also note that religious injunctions rely on several aspects beyond what one may glean through reading individual aḥādīth.
Qurʾān Bukhārī Muslim Nasāʾī Abū Dāwūd Tirmidhī Ibn Mājah Mālik Aḥmad Dārimī Ḥākim Ibn Ḥibbān Ṭabarānī Nasāʾī's Kubrá Bayhaqī al-Luʾluʾ wa-al-Marjān Ibn Rajab's Fifty Riyāḍ al-Ṣāliḥīn Aḥmad's Zuhd Suyūṭī
quran:7:169 –

And there followed them successors who inherited the Scripture ˹while˺ taking the commodities of this lower life and saying, "It will be forgiven for us." And if an offer like it comes to them, they will ˹again˺ take it. Was not the covenant of the Scripture taken from them that they would not say about Allah except the truth, and they studied what was in it? And the home of the Hereafter is better for those who fear Allah, so will you not use reason?  

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?
القرآن:٧:١٦٩ –

فَخَلَفَ مِنْ بَعْدِهِمْ خَلْفٌ وَرِثُوا الْكِتَابَ يَأْخُذُونَ عَرَضَ هَٰذَا الْأَدْنَىٰ وَيَقُولُونَ سَيُغْفَرُ لَنَا وَإِنْ يَأْتِهِمْ عَرَضٌ مِثْلُهُ يَأْخُذُوهُ ۚ أَلَمْ يُؤْخَذْ عَلَيْهِمْ مِيثَاقُ الْكِتَابِ أَنْ لَا يَقُولُوا عَلَى اللَّهِ إِلَّا الْحَقَّ وَدَرَسُوا مَا فِيهِ ۗ وَالدَّارُ الْآخِرَةُ خَيْرٌ لِلَّذِينَ يَتَّقُونَ ۗ أَفَلَا تَعْقِلُونَ  

{فخلف من بعدهم خَلْفٌ ورثوا الكتاب} التوراة عن آبائهم {يأخذون عرض هذا الأدنى} أي حطام هذا الشيء الدنيء أي الدنيا من حلال وحرام {ويقولون سيغفر لنا} ما عملناه لنا {و إن يأتهم عرض مثله يأخذوه} الجملة حال، أي يرجون المغفرة وهم عائدون إلى ما فعلوه مصرون عليه، وليس في التوراة وعد المغفرة مع الإصرار {ألم يؤخذ} استفهام تقرير {عليهم ميثاق الكتب} الإضافة بمعنى في {أن لا يقولوا على الله إلا الحقَّ ودرسوا} عطف على يؤخذ قرءوا {ما فيه} فلم كذبوا عليه بنسبة المغفرة إليه مع الإصرار {والدَّار الآخرة خير للَّذين يتقون} الحرام {أفلا يعقلون} بالياء والتاء أنها خير فيؤثرونها على الدنيا.