وَإِنَّهُ لِحُبِّ الخَيرِ لَشَديدٌ

He is indeed avid in the love of wealth.

EXEGESIS

Ḥubb (to love) means to have strong inclinations towards something, a natural emotion, in contrast to hate and anger (2:165, 12:33, 9:24).^{‎[1]Tahqiq, 2/179.}   

Al–khayr (goodness) is translated here as wealth, but can mean anything good,^{‎[2]Bahrayn, 3/294.} that grabs a person’s interest and desire, and is often interpreted as natural good and goodness such as wealth, abundance, intelligence, knowledge, justice, and wisdom (2:269).^{‎[3]Qamus, 2/318.}

According to ʿIkramah,^{‎[4]Alusi, 15/445.} khayr is interpreted as considerable wealth, with careful attention given to someone who spends on others, displaying qualities of generosity and graciousness (2:215, 2:273, 24:33).^{‎[5]Raghib, p. 301.} This form of wealth is of a positive connotation, and an example is that of a deceased who leaves behind their pure wealth – gained from legitimate sources and by fair means – for their offspring. It is recognised as goodness (khayr) as it is pleasant for their inheritors (2:180).

Others allude that the word ikhtiyār derived from khayr means to choose something which is better and something that is given more importance than something else. It expresses the meaning of giving preference to something good and choosing it meticulously with special interest and intention (68:38).^{‎[6]Tahqiq, 3/176.}

In the verse’s context, the tenacious love of wealth begets ungratefulness and miserliness in the human being, as the love of wealth is truly intense.^{‎[7]Hairi, 12/210; Qamus, 2/318.}

Shadīd (avid) is derived from the root shiddah, which represents strength in something,^{‎[8]Tahqiq, 6/31.} specifically referring to a strong knot (76:28, 47:4). At times it is interpreted as the opposite of looseness, like strength as the opposite of weakness (28:35). Shiddah can also mean severity and extremity (53:5, 47:13, 14:18, 35:44),^{‎[9]Raghib, p. 448.} and can refer to both physical and spiritual strength. Examples of the latter are of punishments (35:44, 2:165).^{‎[10]Qamus, 4/11.} Shadīd is an adjectival active participle on the scale of faʿīl, which expresses a constant repetition and manifestation (as if permanent) of the attribute. 

However, in the context of this verse it denotes a miser, and the lām in li-ḥubbi is that of taʿlīl, which serves to give a reason, and hence the meaning is: because of the love of wealth man is a miser.^{‎[11]Lisan, 3/234.} The individual is determined and focused solely in seeking wealth even if it is detrimental.^{‎[12]Hairi, 12/210.}

EXPOSITION

Al-Mubarrad explains that the innate love for good – interpreted here as wealth – results in miserliness and closed-mindedness.^{‎[13]Mizan, 20/347; Tibyan, 10/397.} A second interpretation ascribed to Hasan al-Baṣrī, describes that because of wealth’s natural fondness and an extreme love for this earthly life, man does not adhere to God’s rights by financially supporting fellow human beings, purely for His pleasure.^{‎[14]Tabrisi, 10/804.} The third denotes that the natural attraction for goodness – interpreted as the beauty of the world – pushes the human being away from God’s remembrance and gratification.^{‎[15]Mizan, 20/347.} It begets ignorance and disbelief in such a way that one does not see any goodness beyond it, in contrast to the believer who yearns for the goodness of the hereafter.^{‎[16]Andulusi, 5/515.} Because of the intimate love for wealth, man exerts unbearable efforts, exhausting many aspects of his life attaining it, which often leads to his own destruction.^{‎[17]Shawkani, 5/589.} Such individuals are not conscious of the repercussions of accumulating wealth or spending in what pleases God,^{‎[18]Fadlallah, 24/379.} and the verse serves as a warning, admonishing the reader of his financial responsibilities. 

In this regard, it is narrated that one day the Messenger of God questioned an affluent man: ‘From where did you gain your wealth? If it was through impermissible means, then you will be taken to the fires of hell. If it was through lawful means, then you will be asked how was such wealth used. If it was used to purchase what is made forbidden, then you will be commanded to be taken to the fires of hell. If it was used for lawful means, it will be asked whether its rights were adhered to. If its rights were not adhered to, you will be commanded to be taken to the fires of hell, and if its rights were adhered to, then [it will be asked] whether the person was grateful.’ The narrator then explains: ‘The Messenger of God continued with a series of further questions.’^{‎[19]ʿAbd al-Husayn Ṭayyib, Aṭyab al-Bayān fī Tafsīr al-Qurʾān, 14/205.}  

It can be argued that wealth is good, as it is a medium for many other goods, but its love and admiration is intoxicating and can sway an individual from his original goal and purpose. It is therefore necessary to remind oneself the purpose of this earthly life, along with its profound beauties, and to admit its association to God, turning towards Him in gratitude. Wealth and its accumulation are good, but its affinity can convince the individual to defy divine instructions, distracting them such that it becomes a tribulation (8:28, 64:14), and beyond that, promote evil, caring not for the Day of Resurrection.

It is noteworthy to mention that goodness (khayr) does not only mean wealth, but also includes the innumerable worldly blessings of God, ranging from knowledge, wisdom, God–consciousness, divine happiness, and good health, among others. But because wealth is conventionally seen as both a blessing and an evil, many exegeses have concluded it to serve as a befitting interpretation – as explained by ʿIkramah.^{‎[20]Andulusi, 5/515.}

Additionally, the verse describes man as stingy, someone who misuses wealth for his own whims and desires, often preventing it from reaching its desired goal. God admonishes man, saying ‘does this ungrateful and miserly human being, who worships the world and its wealth, not know that when the graves are turned over …’ As the intensity of the love of wealth increases, man begins to lose his human qualities, embracing ingratitude and other blameworthy traits. This shows that evil is a consequence of the love of wealth (89:20), which leads to hoarding and preventing others from benefiting from it.^{‎[21]Kashif, 7/601; Atyab, 14/205.}  

REVIEW OF TAFSĪR LITERATURE

Zamakhsharī explains that due to the intensity of the love of wealth and the material world, naturally man’s spiritual interactions with God weakens and makes him negligent, not appreciating divine graces.^{‎[22]Zamakhshari, 4/788; Alusi, 15/445.}     

[1] Tahqiq, 2/179.
[2] Bahrayn, 3/294.
[3] Qamus, 2/318.
[4] Alusi, 15/445.
[5] Raghib, p. 301.
[6] Tahqiq, 3/176.
[7] Hairi, 12/210; Qamus, 2/318.
[8] Tahqiq, 6/31.
[9] Raghib, p. 448.
[10] Qamus, 4/11.
[11] Lisan, 3/234.
[12] Hairi, 12/210.
[13] Mizan, 20/347; Tibyan, 10/397.
[14] Tabrisi, 10/804.
[15] Mizan, 20/347.
[16] Andulusi, 5/515.
[17] Shawkani, 5/589.
[18] Fadlallah, 24/379.
[19] ʿAbd al-Husayn Ṭayyib, Aṭyab al-Bayān fī Tafsīr al-Qurʾān, 14/205.
[20] Andulusi, 5/515.
[21] Kashif, 7/601; Atyab, 14/205.
[22] Zamakhshari, 4/788; Alusi, 15/445.