Verses 19–35
إِنَّ الْإِنْسَانَ خُلِقَ هَلُوعًا ١٩ إِذَا مَسَّهُ الشَّرُّ جَزُوعًا ٢٠ وَإِذَا مَسَّهُ الْخَيْرُ مَنُوعًا ٢١ إِلَّا الْمُصَلِّينَ ٢ الَّذِينَ هُمْ عَلَىٰ صَلَاتِهِمْ دَائِمُونَ ٢٣ وَالَّذِينَ فِي أَمْوَالِهِمْ حَقٌّ مَعْلُومٌ ٢٤ لِلسَّائِلِ وَالْمَحْرُومِ ٢٥ وَالَّذِينَ يُصَدِّقُونَ بِيَوْمِ الدِّينِ ٢٦ وَالَّذِينَ هُمْ مِنْ عَذَابِ رَبِّهِمْ مُشْفِقُونَ ٢٧ إِنَّ عَذَابَ رَبِّهِمْ غَيْرُ مَأْمُونٍ ٢٨ وَالَّذِينَ هُمْ لِفُرُوجِهِمْ حَافِظُونَ ٢٩ إِلَّا عَلَىٰ أَزْوَاجِهِمْ أَوْ مَا مَلَكَتْ أَيْمَانُهُمْ فَإِنَّهُمْ غَيْرُ مَلُومِينَ ٣٠ فَمَنِ ابْتَغَىٰ وَرَاءَ ذَٰلِكَ فَأُولَٰئِكَ هُمُ الْعَادُونَ ٣١ وَالَّذِينَ هُمْ لِأَمَانَاتِهِمْ وَعَهْدِهِمْ رَاعُونَ ٣٢ وَالَّذِينَ هُمْ بِشَهَادَاتِهِمْ قَائِمُونَ ٣٣ وَالَّذِينَ هُمْ عَلَىٰ صَلَاتِهِمْ يُحَافِظُونَ ٣٤ أُولَٰئِكَ فِي جَنَّاتٍ مُكْرَمُونَ ٣٥
- Indeed man has been created covetous [to attain to perfection].
- fretful when evil befalls him
- and grudging when good comes his way
- except those who pray,
- those who are constant with their prayer,
- and in whose wealth there is a known right
- for the beggar and the deprived,
- and who affirm the Day of Retribution,
- and those who are apprehensive of the punishment of their Lord
- indeed the punishment of their Lord is not to be felt secure of
- and those who guard their private parts
- except from their spouses and their slave women, for then they are not blameworthy;
- but whoever seeks beyond that, it is they who are the transgressors,
- and those who keep their trusts and covenants,
- and those who stand by their testimonies,
- and those who are watchful on their prayers.
- They will be in gardens, held in honor.
Introduction & Commentary
The previous verses talked about turning away from the truth and hoarding wealth [], which eventually lead one to a blazing fire that strips away the limbs []. These verses identify the primary cause for such evil behavior. This cause is a trait called halaʿ (covetousness, self-interest). It was according to God’s wisdom that humans should be created with this quality, so that they may be able to achieve their good and happiness. However, people abuse it against themselves instead of using it in the way of their [real and eternal] happiness. As a result, this trait will lead them to eternal damnation, except for those who believe and do righteous deeds, who will be in gardens, held in honor ().
إِنَّ الْإِنْسَانَ خُلِقَ هَلُوعًا ١٩ إِذَا مَسَّهُ الشَّرُّ جَزُوعًا ٢٠ وَإِذَا مَسَّهُ الْخَيْرُ مَنُوعًا ٢١
(70:19-21) Indeed man has been created covetous (halūʿan). Fretful when evil befalls him, and grudging when good comes his way.
Hulūʿ is an adjective derived from the root halaʿ, which means “intense covetousness.” It is also said that its meaning is to be found in the next two verses, where halūʿ is defined as being “impatient in the face of misfortune” [] and “niggardly at times of fortune” []. This is a solid interpretation, supported by the context. The strong self-interest which is inherent in humankind is covetousness for things that one deems to be good and beneficial for oneself personally. It is not an unqualified greed for everything, whether beneficial or harmful. Nor is it greed over all good things, regardless of their relation to the person in particular. The implication of such self-centred greed for personal gain is to become anxious and restless in the face of evil, since that is the opposite of good. Similarly, such covetousness requires one to not miss the chance to grab any good and possess it for oneself as opposed to leaving it for others, unless the person reckons that letting go of it is better and more beneficial for themselves. In other words, what is mentioned in the next two verses—being restless in the face of misfortune [] and being possessive about fortune []—are implications of this trait of intense covetousness (halaʿ).
This sense of intense self-interest is in fact a branch of self-love, which is hard-wired in humankind. This quality is by no means a vice in and of itself. How could it be a vice when it is the only means that leads us to our happiness and perfection? It becomes a vice when we do not conduct it in the right direction; when we pursue it with no regard for propriety and fairness. Therefore, it is just like any other of our psychological qualities: If we exercise them in moderation, they are blessings and virtues; but if we go beyond the limits—if we satisfy them either too much or too little—they turn into vices.
Infants have an instinct for what is good or bad for them, based on their appetite, which at the time is unbridled and knows no limits. If they face any pain or hardship, they become restless and disturbed. They oppose anything or anyone that prevents their hold over any good in any way they can, such as weeping and screaming. This continues until they reach intellectual maturity and discernment, where they can distinguish between truth and falsehood, and good and bad. That is when they become conscious of their cognition. At that point, many instances of good, bad, truth and falsehood reverse for them. They will realize that what they imagined to be good was in fact bad for them, and vice versa.
If they continue pursuing their desires, cling to fulfilling their lusts, and divert themselves from seeking the truth, their hearts will be sealed. As a result, they will defy any truth that they encounter, and will trespass on the rights of anyone. This is inevitable unless they are saved by a divine favor and grace, which will direct their greed and desires toward the cause of truth. Then they will not turn away arrogantly from any right that they encounter; nor will they withhold anyone from enjoying what is rightfully theirs.
Humans are equipped with this intense covetousness for good from the time of their birth. This is a quality of perfection for them because it prompts them to seek what is benefical to them and avoid what is harmful. God says: And indeed he [man] has an intense love for good (). Later on, they are equipped with another tool as they mature, and that is the power of reason, through which they perceive the realities of things as they are. Thus they can discern true beliefs and good actions. Initially, their intense self-interest consisted of being fretful in the face of misfortune, and possessive in the face of fortune. However, with the new development [of their reason], their intense self-interest will be directed at being agitated for otherworldly evil—which is sin—and grabbing the real good, which is hastening for God’s forgiveness and eternal blessings. As with worldly evil and good, such mature individuals will not step beyond the boundaries set by God, which is to have patience in calamities, patience over [the difficulty of] obedience, and patience against [the pleasure of] disobedience. This is a quality of perfection for humankind.
Otherwise, if people turn away from what is perceived by their reason and their innate disposition (fiṭrah); if they persist with pursuing their desires; if they embrace falsehood; if they infringe on the rights of others; and if they recognize no limits in their greed for good—then it means that they have turned God’s blessing to damnation. God gave them an instinct through which they could achieve the good of both worlds, but they are now using it as a means to damnation and loss. This will lead them to turn away from the truth and forsake it, and amass wealth and hoard it, as mentioned in the previous verses [].
Given the above explanations, the trait of covetousness discussed in these verses should be attributed to the creation of humankind. The verses involve a tone of condemnation of humankind for this quality, while elsewhere God says: He Who perfected everything that He created (). There is no contradiction here because the rebuke is on the part of people due to their mismanagement, not on the part of God. This is like all other qualities that God has bestowed upon humankind: they are blessings which can turn into damnation due to the wrong choices of the people.
Al-Zamakhsharī has taken another approach to answer the apparent contradiction mentioned above. Here is a summary of his view:
“Creation” here is not meant literally, but it is used as a figure of speech. The meaning is: “Since humankind are so obsessed with these qualities of fretfulness and possessiveness, it is as if they are hard-wired and created with these qualities. As though these are involuntary features that are fixed upon them.” This means that the verses only present an analogy, not that these qualities are innately created in humankind by God. Evidence for this is that the verses involve a tone of rebuke, while God would never rebuke His own acts. Not to mention that the verses below exclude the believers who combat against their egos and liberate themselves from the shackles of both fretfulness and possessiveness [hence they cannot be something inherent in all humankind.
This is not a plausible explanation, because in and of itself, the quality of intense covetousness is a virtue and blessing created by God. The only thing is that humans take it out of its state of virtue and transform it into a vice. They change God’s blessing to damnation. The rebuke in the verses pertains to the wrong choice and mismanagement of humankind, not to the action and creation of God. Also, the exclusion of the believers does not mean that they lack this inherent quality, but it means that they maintain it in its pristine state, instead of distorting it to become a vice and damnation.
Other exegetes have explained the above contradiction by saying that the exception below [in ] is an unconnected exception. The problem with this view should be obvious.
إِلَّا الْمُصَلِّينَ ٢٢
(70:22) Except those who pray,
This exception refers to “man” who was described as covetous []. Among all the acts listed below, prayer is the first one to be mentioned, which shows the merit of the prayer as the best of deeds. Moreover, prayer plays a significant role in curbing the vice of covetousness. The Qur’an says: Indeed the prayer prevents indecencies and wrongs ().
الَّذِينَ هُمْ عَلَىٰ صَلَاتِهِمْ دَائِمُونَ ٢٣
(70:23) Those who are constant with their prayer,
The verse does not say: “the prayer” in an unqualified form, but it says: “their prayer.” This means that no matter what happens, they are committed to performing their prayers [in their due times], not that they are always performing the prayer [physically]. The verse shows that an act will bear full fruits only when one persists with it steadfastly.
وَالَّذِينَ فِي أَمْوَالِهِمْ حَقٌّ مَعْلُومٌ ٢٤ لِلسَّائِلِ وَالْمَحْرُومِ ٢٥
(70:24-25) And in whose wealth there is a known right for the beggar (lil-sāʾil) and the deprived (al-maḥrūm),
Sāʾil means “a needy person who asks for help.” Maḥrūm is “a needy person who honorably refrains from asking.” Some exegetes have interpreted this as the obligatory zakāt (poor-rate, religious tax). However, it is narrated from Imam al-Ṣādiq that “the known right” is not the obligatory zakāt, but it is a known share [of their wealth] that they set aside to give to the poor. There is some evidence in the verse which supports this narration. The recipients of the obligatory zakāt are not limited to the needy and the deprived—which are apparently the only intended recipients here—but they are as listed elsewhere in the Qur’an: Charities are only for the poor and the needy, and those employed to collect them, and those whose hearts are to be reconciled, and for [the freedom of] the slaves and the debtors, and in the way of Allah, and for the traveler. [This is] an ordinance from Allah, and Allah is Omniscient, All-Wise ().
وَالَّذِينَ يُصَدِّقُونَ بِيَوْمِ الدِّينِ ٢٦
(70:26) And who affirm (yuṣaddiqūna) the Day of Retribution,
Since the context of these verses is a numeration of righteous deeds, what is meant here is “practical affirmation” not merely “a belief.” It means their way of life and practice in this world clearly shows that they are fully conscious that there will be retribution for whatever they do. Their actions are the actions of one who knows that if they do good, they will see good; and if they do evil, they will see evil. The verb yuṣaddiqūna (affirm, confirm) is in the present tense, which implies persistence and continuation. They are consistently conscious and mindful of God in any condition that they may be. Thus they fulfill what pleases Him, and refrain from what He disapproves.
وَالَّذِينَ هُمْ مِنْ عَذَابِ رَبِّهِمْ مُشْفِقُونَ ٢٧
(70:27) And those who are apprehensive (mushfiqūn) of the punishment of their Lord
Mushfiqūn is synonymous with khāʾifūn (apprehensive, fearful, anxious). Their fear of God’s punishment is like their confirmation of the Day of Retribution, in that both are descriptive of their actions. What is meant here is practical awe: an apprehension that appears in one’s behavior. Their apprehension of God’s punishment, despite their good deeds and efforts, shows that they are not confident of their righteous deeds. Despite their numerous virtues, they are still concerned about God’s punishment. Feeling secure is not congruent with apprehensiveness.
God’s punishment is a consequence of disobedience. Therefore, genuine obedience is the only means of deliverance from it. Nevertheless, one cannot be confident with oneself because one has no control over anything except to the extent that is authorized by God. He is the only One Who is a possessor [of everyone and everything] but is not possessed [by anyone or anything]. He says: Say, “Who can avail anything against Allah?” (). This is the basis for why one should be apprehensive of God’s punishment.
It is true that God has promised to deliver His obedient servants [from His punishment], and that He would never break His promise. However, these promises do not restrict His omnipotence. Therefore, no one may feel secure in the sense that He would no longer be able to act otherwise. Despite His promises, one should still maintain a sense of awe with respect to His absolute power. That is why even though God explicitly says that the angels are immaculate, He describes them as: They fear their Lord above them, and do what they are commanded (). Similarly, concerning His prophets He says: They fear Him, and fear no one except Allah (). Likewise, here He describes the believers as being apprehensive, while a few verses below He affirms: They will be in gardens, held in honor ().
إِنَّ عَذَابَ رَبِّهِمْ غَيْرُ مَأْمُونٍ ٢٨
(70:28) Indeed the punishment of their Lord is not to be felt secure of
This verse justifies their apprehension of God’s punishment. It says that they are rightful in being fearful of it. We explained why such fear is justifiable under the last verse.
وَالَّذِينَ هُمْ لِفُرُوجِهِمْ حَافِظُونَ ٢٩ إِلَّا عَلَىٰ أَزْوَاجِهِمْ أَوْ مَا مَلَكَتْ أَيْمَانُهُمْ فَإِنَّهُمْ غَيْرُ مَلُومِينَ ٣٠ فَمَنِ ابْتَغَىٰ وَرَاءَ ذَٰلِكَ فَأُولَٰئِكَ هُمُ الْعَادُونَ ٣١
(70:29-31) And those who guard their private parts, except from their spouses and their slave women, for then they are not blameworthy; but whoever seeks beyond that, it is they who are the transgressors,
The exposition of these three verses is to be found under the opening verses of Sūrah al-Muʾminūn [].
وَالَّذِينَ هُمْ لِأَمَانَاتِهِمْ وَعَهْدِهِمْ رَاعُونَ ٣٢
(70:32) And those who keep their trusts and covenants,
Concerning “trusts,” what primarily springs to the mind is any kind of property that people entrust to one another, as well as things that they require others to look after, such as dependents and reputation. “Keeping the trust” is to protect it and not to breach. According to some exegetes, “trusts” (amānāt) is mentioned in the plural because of the variety of its types, as opposed to “covenant” (ʿahd).
Some exegetes have said that “trusts” include all beliefs and actions that God has made incumbent upon them. That would include both the rights of God and the rights of people; any violation of any of them would be a breach of trust.
Others have said that “trusts” includes any blessing that God has given to His servants, such as their bodily organs [for they are all given as a trust for a short span of time]. This means that if one uses any of God’s bounties in a way other than intended by God, the person has breached the divine trust.
“Covenant” (ʿahd) apparently means any contract that one makes with another person, either verbally or practically. Its observation is to abide by it, persevere it, and refrain from violating it. According to some exegetes, covenant includes any commitment that one makes toward another. This includes faith in one’s Lord, because it entails the commitment to obey Him in all His commands. Hence, if one disobeys God in any of His injunctions, they have violated their covenant [with God].
وَالَّذِينَ هُمْ بِشَهَادَاتِهِمْ قَائِمُونَ ٣٣
(70:33) And those who stand by their testimonies (bi-shahādātihim),
The meaning of shahādah is well-known (testimony, witness). Standing by one’s testimony means not refraining to offer the testimony [when called to], and also testifying without any concealment or distortion [of the facts]. This subject is treated in many verses in the Qur’an.
وَالَّذِينَ هُمْ عَلَىٰ صَلَاتِهِمْ يُحَافِظُونَ ٣٤
(70:34) And those who are watchful on their prayer.
Watching over the prayer means maintaining the qualities of perfection in prayer, as outlined and recommended in the shariah. Some exegetes have pointed out that “being watchful on the prayer” is different from “being constant with the prayer” []. The latter pertains to the prayer itself, while the former is about the manner and quality of the prayer. Therefore, the verse is not repetitive.
أُولَٰئِكَ فِي جَنَّاتٍ مُكْرَمُونَ ٣٥
(70:35) They will be in gardens, held in honor.
The demonstrative pronoun “they” (ūlāʾika) refers to those who pray (). The word “gardens” (jannātin) is in the indefinite form, which implies aggrandizement. There are two ways of interpreting the verse: (1) “They will be in gardens, and they will be held in honor,” which entails that the there are two predicates for “they,” superimposed. (2) “They will be held in honor in gardens,” which means that “in gardens” is the container (ẓarf) for “held in honor.”
Examining Narrations
- Tafsīr al-Qummī says concerning fretful when evil befalls him (): Evil refers to poverty and lack. And grudging when good comes his way (): Good signifies wealth and affluence.
- Imam al-Bāqir said: Then He excluded a group: except those who pray (), and described them by their best deeds. Those who are constant with their prayer (): That is, when they take on themselves to perform any optional worship, they persist with it.
Author’s comment: The Imam has inferred the idea of making something obligatory upon themselves from the ascription of prayer to them [in their prayer], as we explained above.
- Al-Fuḍayl b. Yasār says: Once I asked Imam al-Bāqir about the verse: and those who are watchful on their prayers (). The Imam replied, “This refers to obligatory prayers.” I asked about the verse: those who are constant with their prayer (). He replied, “This refers to supererogatory prayers.”
- Concerning and in whose wealth there is a known right () Imam al-Ṣādiq said: The known right is not the obligatory zakāt (poor-rate, religious tax), but it is something that you set aside from your property: if you want every Friday or every day. Every virtuous person has his [level of] virtue.
- In another narration the Imam interpreted the verse [] as follows: It is to connect with your relatives [with your wealth], give to one who has deprived you, and be charitable to one who has been hostile to you.
- Concerning for the beggar and the deprived (al-maḥrūm) () Imam al-Ṣādiq said: Maḥrūm means muḥāraf: one who is deprived of making a living through buying and selling.”
- Another interpretation narrated from Imams al-Bāqir and al-Ṣādiq is: Maḥrūm is one who has no mental deficiency, but does not have a sufficient livelihood, which means that they are muḥāraf.
- Concerning and those who are watchful on their prayers () Imam al-Kāẓim said: They are those of our followers (shīʿah) who observe the fifty units of prayer [daily].
Author’s comment: This statement may relate to the idea, found in some narrations from the Imams, that the supererogatory daily prayers were legislated to complement the obligatory ones.
An unconnected exception would be clearly contrary to the consistent context and connection of the verses. (Trans.) ↩︎
See verses , , , , . (Trans.) ↩︎
See volume 29, pp. 8-9 of the English translation. (Trans.) ↩︎
In other words, covenant is not limited to formal pledges and vows that one takes upon oneself through a verbal or legal attestation, but also includes ordinary commitments in the course of life. (Trans.) ↩︎
See verses , , , , , . (Trans.) ↩︎
That is: “They will be in such gardens.” (Trans.) ↩︎
Tafsīr al-Qummī, on the authority of Abū al-Jārūd. ↩︎
Al-Kāfī, via its chain of narration. ↩︎
Majmaʿ al-bayān. ↩︎
Given the next two phrases and many other similar narrations, it is likely that the first part should be: “It is to connect with one who has disconnected from you.” (Trans.) ↩︎
Majmaʿ al-bayān. The same idea is narrated through different chains of transmission from Imams al-Bāqir and al-Ṣādiq in al-Kāfī, and from Imam al-Bāqir in al-Maḥāsin. ↩︎
Muḥāraf is an unsuccessful merchant; an unfortunate trader; one who has had no success in business. It can be interpreted as the opposite of mubārak (one who has been given blessing and abundance in their occupation). (Trans.) ↩︎
Al-Kāfī, via its chain of narration, on the authority of Ṣafwān al-Jammāl. ↩︎
Al-Kāfī. ↩︎
Majmaʿ al-bayān, on the authority of Muḥammad b. al-Fuḍayl. ↩︎