رِجَالٌ لَّا تُلْهِيهِمْ تِجَارَةٌ وَلَا بَيْعٌ عَن ذِكْرِ اللَّهِ وَإِقَامِ الصَّلَاةِ وَإِيتَاء الزَّكَاةِ يَخَافُونَ يَوْمًا تَتَقَلَّبُ فِيهِ الْقُلُوبُ وَالْأَبْصَارُ

By men whom neither trading nor bargaining distracts from the remembrance of Allah, and the maintenance of prayer and the giving of zakat. They are fearful of a day wherein the heart and the sight will be transformed.

EXEGESIS

Rijāl (men) is the plural of rajul, which means the male human, as opposed to the female human. There is some disagreement whether or not rajul can be used for boys or only for a male that has reached puberty.[1]

Tulhīhim (distracts) comes from the root lahw, which means to busy oneself with base distractions and enjoyments, even if unintentionally.[2] The verb ilhāʾ means to be preoccupied and diverted.[3]

Tataqallabu (transformed) is a conjugate of taqallub, which means to change and to turn. This can be of many different types:

1. Physical, as in, We turn them (nuqallibuhum) to the right and to the left (18:18).
2. Temporal, as in the later verse, Allah alternates (yuqallibu) the night and the day (verse 44).
3. Locational, as in, Rather, you thought that the Apostle and the faithful will not return (yanqaliba) to their folk ever (48:12).
4. Spiritual, as in, Indeed we shall return to our Lord (7:125).
5. A change in conditions, as in this verse.[4]

As to what this change specifically means, see the forthcoming discussion.

There have been lengthy discussions amongst the exegetes as to why the verse states iqām al-ṣalāh and not iqāmat al-ṣalāh. The briefest of these explanations is that the final tāʾ marbūṭah has been dropped because of the possessive construct.[5]

Thaʿlabī asks why the verse mentions bayʿ (translated as bargaining, but lit. to sell) after having already mentioned tijārah (translated as trading, but lit. commerce), which means to buy and sell and thus includes bayʿ. He relates the answer of Wāqidī, who says that tijārah in this verse only means to buy, quoting the verse, When they sight a deal (tijārah) (62:11) as evidence.[6] Zamakhsharī says that selling is specified because that is more distracting. When selling, the merchant is sure he is going to earn a profit, but when buying something his profit is still only potential and something that will occur at another time in the future.[7] Tabatabai says that when tijārah and bayʿ are mentioned together, they have the meaning of a continuous action. In other words, they are not distracted from their Lord, not usually nor even occasionally.[8]

EXPOSITION

Whereas the previous verse described the atmosphere of the houses in which the light of faith shines, this verse continues by describing the qualities and attributes of the enlightened faithful.

By men: does the term men exclude women and children? Certainly we know that many holy women have existed throughout history such as Lady Fatimah (a) and Lady Mary. Similarly, many young boys were elevated to great stations already in childhood, such as Prophet John (a) and Prophet Jesus (a).[9] This is why it is said that the term could be used here to specifically mean the prophets and their successors,[10] who were all men, like in the verse, We did not send [any apostles] before you except as men (rijāl) to whom We revealed (12:109), and 16:43 and 21:7, since the light of revelation and guidance was only brought through them.[11] However, men could be used for people in general,[12] as in, Indeed some persons (rijāl) from the humans would seek the protection of some persons (rijāl) from the jinn (72:6).

Whom neither trading nor bargaining distracts from the remembrance of Allah: although such people may engage in trade and business for their livelihood, their trade does not distract them from the remembrance of God even for a moment. To the outside observer it might seem that those pious souls are engaged in commerce and are engrossed in the distraction of business and trading, whilst in reality the remembrance of God does not slip away from them, even for a moment. Like a lover who never ceases to think about their beloved, their love for God fills their lives; the hereafter is their true purpose which they never lose sight of, even for a moment.[13]

And the maintenance of prayer and the giving of zakat: maintenance means to pray the prayers in their appointed time with their full conditions, since the one who does not do so is not considered to be from amongst those who maintain the prayer.[14]

Considering that the remembrance of God is mentioned alongside prayer, we understand that these individuals not only remember God during prayer, but outside of that as well.[15] As Tabatabai expresses it, dhikr (remembrance) is the remembrance of the heart (dhikr-e qalbī), whilst prayer and charity are practical acts of remembrance (dhikr-e ʿamalī). Whilst the former is constant, the latter is done at certain times. He says this should be understood along with what was said about trading and bargaining, in the sense that neither continuous nor occasional diversions distract them from their constant or periodic remembrance of God.[16]

Similarly, them giving charity is an example of their good deeds not being limited to private spiritual life, but extending outside their mosques and homes as well.[17] As such, the mention of prayer and charity together intends to encompass all good deeds, whether they are about the relation of a servant to his Lord, or to the rest of creation.[18]

They are fearful of a day: that is the Day of Judgement.[19] Even though they remember God, and pray and give charity, they are still described as being fearful of the Day of Judgement. This is because they know they never can worship God as He deserves to be worshipped.[20] This is similar to the description of the faithful: Those who give whatever they give while their hearts tremble with awe that they are going to return to their Lord (23:60). Those of little faith think their actions sufficient and deem every little good thing they have done to be a great favour to God and religion. Those with true understanding and pure faith realise that their actions always fall short of what the majesty of God deserves and they are ever humble in front of their Master. Such a servant is one who is awed to stand before his Lord (79:40).

The usage of the present tense yakhāfūna (lit. they fear) is suggested to mean that this fear is ever-present and this worry for the future is what motivates them to act.[21]

Wherein the heart and the sight will be transformed: in moments of stress and anxiety one’s heart rate increases. If this is the case of worldly anxiety and stress, what should be said of the Day of Judgement?[22] The worry of that day is such that it will make children white-headed (73:17).

Different opinions have been presented regarding wherein the heart and the sight will be transformed:

1. When the hearts are fearful as to what fate awaits them, and the eyes dart around with worry.[23] Somewhat similar to this, it has been said it means the hearts will jump to the throats with fear, when the hearts will be at the throats, choking with suppressed agony (40:18), and the eyes will be transformed into blindness, on that day We shall muster the guilty with blind eyes (20:102).[24]
2. From Balkhī, that it means their hearts will be transformed from a state of doubt to a state of certainty. As for the sight, it will gaze upon new realities, You were certainly oblivious of this. We have removed your veil from you, and so your sight is acute today (50:22), and there will appear to them from Allah what they had never reckoned (39:47).[25] To put it in the context of the previous verses, their eyes will be transformed and they will see with the light of faith and understanding (maʿrifah), which will unveil the reality of the world (see verses 39:69, 57:12, 17:72, 83:15, and 75:22-23).[26]
3. The hearts shift back and forth between hope for salvation and fear of damnation, whilst the eyes dart back and forth, looking fearfully as to whether their books will be given to them from their right side or their left, or from where they will be taken and dragged into punishment.[27]

Obviously, these are all referring to different aspects of the atmosphere of the Day of Judgement and how it affects people, and thus can be considered to be included in the intended meaning of the verse. Certainly, although the referents of the verse are afraid of that day and the way it is described, that does not mean they will experience the anxiety and torment which is for the faithless. Rather, their fear in this world saves them from the fear of the hereafter.

INSIGHTS FROM HADITH

1. From Asbāṭ ibn Sālim, that he came to visit Imam al-Ṣādiq (a) with some of his companions. The discussion led to ʿUmar ibn Muslim. Asbāṭ commented that ʿUmar is a good man, but he has abandoned commerce (tijārah). The Imam exclaimed thrice: ‘This is the act of Satan!’ he then continued: ‘Does he not know that the Messenger of God – peace be upon him and his family – bought some goods from Syria and made a profit on them, paying off his debt and distributing the rest amongst his relatives? God – mighty and glorious – says: men whom neither trading nor bargaining distracts from the remembrance of Allah … The storytellers claim that these men were not engaged in commerce, but they lie. Rather they never abandoned performing the prayers on time, and that is better than the one who comes to the prayer but does not practice any commerce.’[28] According to a different report, the Imam was informed that ʿUmar ibn Muslim had abandoned all commerce and dedicated himself to worship. The Imam commented: ‘Woe to him! Does he not know that the one who gives up seeking will not find the answer to his prayers? A group of the Prophet’s companions closed their doors and turned [solely] to prayer after the verses had been revealed: And whoever is wary of Allah, He shall make a way out for him, and provide for him from whence he does not reckon [66:2-3]. They said: “Our provision has been guaranteed!” When the Messenger of God heard about this, he sent for them and told them: “What made you do what you did?” They replied: “O Messenger of God, God – mighty and glorious – has guaranteed our provision! So we turned to worship.” He told them: “The one who does so will not have his prayers answered by God. You must continue to seek [your provision].” He then said: “I detest a person who stretches out his hand to his Lord, saying: ‘Provide for me,’ while he abandons seeking sustenance.”’[29]
2. From ʿAqīl al-Khuzāʾī, that Imam Ali (a) used to exhort the Muslims before the battle, saying: ‘Fulfil the prayer, safeguard it, and preform it ever more frequently. The one who prays at night knows the value of prayer. Respect because of it those from amongst the believers who engage in it. Those who are not distracted from it by any luxury or worldly enjoyment, nor any precious wealth or offspring. God the most high has said: men whom neither trading nor bargaining distracts from the remembrance of Allah, and the maintenance of prayer …’[30]
3. From Imam Ali (a), that he said after reciting this verse: ‘Remembrance of God has its own adherents who have chosen it instead of the material world (dunyā). Thus, neither commerce nor trade keeps them away from it. They spend their lives busying themselves with it. They call out warnings about God’s prohibitions to the heedless, enjoin justice, and do justice themselves. They forbid evil and abandon it themselves. It is as if they have traversed this world to the hereafter, while still in it. So, they witness what lies beyond that, as if they have glimpsed the secrets of those in the intermediary realm (barzakh) during their prolonged stay in it; and as if the Day of Judgement has shown them the reality of its punishment. So they have unveiled the hidden realities of that for the people of this world, as if they see what others cannot see and hear what others cannot hear.’[31]

REVIEW OF TAFSĪR LITERATURE

Some have taken this verse as evidence that marketplaces in Islamic countries should be closed during the time of prayer.[32] However, such arguments are conjectural and inconclusive.

Some have claimed that this verse refers to the destitute People of the Veranda,[33] but this should not be the case. As we clarified earlier, the verse is not speaking of destitute people who are not engaged in commerce at all, but those who are not distracted from their worship because of their trade.

INSIGHTS FROM OTHER TRADITIONS

1. I say this for your own benefit, not to lay any restraint upon you, but to promote good order and to secure your undivided devotion to the Lord.[34]
2. No one can serve two masters, for either he will hate the one and love the other, or he will be devoted to the one and despise the other. You cannot serve God and money.[35]

[2] Taj, 20/170, l-h-w.
[3] Tabrisi, 7/227.
[4] Tahqiq, 9/336-337, q-l-b.
[5] Tibyan, 7/441.
[6] Thalabi, 7/109.
[7] Zamakhshari, 3/243. He also considers the proposition of Wāqidī possible.
[8] Mizan, 15/127. He also mentions Zamakhsharī’s proposal to be a valid interpretation.
[9] Furqan, 21/170-171.
[10] Munyah, 19/117.
[11] Furqan, 21/171.
[12] Qaraati, 6/191.
[13] Munyah, 19/118-119.
[14] Baghawi, 3/420.
[15] Razi, 24/397.
[16] Mizan, 15/127-128.
[17] See Alusi, 9/370.
[18] Mizan, 15/127.
[19] Tabrisi, 7/228; Tabari, 18/114.
[20] Razi, 24/398.
[21] Nemuneh, 14/483.
[22] Sharawi, p. 10282.
[23] As related in Tabrisi, 7/228; Tabari, 18/114.
[24] Related in Razi, 24/398; Tabrisi, 7/228.
[25] Tibyan, 7/441; adopted in Mizan, 15/128; related in Razi, 24/398. Baghawī relates a similar opinion, but says that the hearts will change from shirk (polytheism) and kufr (faithlessness) which they had in this world (Baghawi, 3/420).
[26] Mizan, 15/128.
[27] As related in Tabrisi, 7/228; Baghawi, 3/420.
[28] Kafi, 5/75; Tahdhib, 6/326, h. 797; Wasail, 17/14, h. 21860; Nur, 3/609.
[29] Faqih, 3/192, h. 3721.
[30] Kafi, 5/36-37; Wasail, 4/30, h. 4432; Nur, 3/609. The report is long and has only been quoted partially. A similar statement is also found in Nahj, sermon 198.
[31] Nahj, sermon 222; Nur, 3/610.
[32] See for example Qaraati, 6/191.
[33] Attributed to Ibn Ḥayyān in Thalabi, 7/109. The impoverished People of the Veranda were those poor migrants to Medina who had no income or homes and who used to spend their days next to the mosque of Medina.
[34] 1 Corinthians 7:35.
[35] Matthew 6:24.