إِنَّهُم كانوا قَبلَ ذٰلِكَ مُترَفينَ

Indeed they had been affluent before this.

EXEGESIS

Mutrafīn is the plural of mutraf, meaning one who is extremely affluent, luxurious, and self-indulgent. It is a person who indulges in abundant bounties, pleasures, and comfort.^{‎[1]Raghib; Tahqiq, under t-r-f.} This meaning is confirmed by a narration from Ibn Abbas.^{‎[2]Tabari, 27/111.} The derivatives of this root are all used in a negative context in the Holy Quran. In fact, it is mentioned as one of the distinguishing traits of those who oppose God’s messengers (34:34, 43:23), transgress His commands (17:16), deny the Day of Resurrection (23:33), and are wrongdoers in terms of action (11:116). Thus, itrāf is to use and indulge in pleasures and bounties to an excessive level, without appreciating the benefactor, without recognising that there will be accounting for it, and in a way that harms one’s self, other human beings, or other creatures.^{‎[3]Murtaza Alidina, series of lectures on the exegesis of Sūrat al-Wāqiʿah, available at <http://www.dartabligh.org >.}

In other words, mutrafīn are those who set ease and comfort as their top priority in this world.^{‎[4]Tabrisi, 9/333.} They are Those who took their religion for diversion and play and whom the life of the world had deceived. So today We will forget them as they forgot the encounter of this day of theirs, and as they used to impugn Our signs (7:51). There are a few points to note with regard to this word and description:

1. The Quran refers to the group of wrongdoers and transgressors in many places by this description, meaning that this is their distinguishing characteristic. This suggests that being a mutraf is a trait that embraces and overshadows all of their personality, mentality, and practice. In other words, it is not merely a matter of outward action or endowment, but it is a matter of beliefs and values – from which one’s outward actions and lifestyle emanates. It is not a matter of being materially invested, but it is a matter of being materially directed, grounded, and congested. It concerns the inner inclination, mental philosophy, and personal views and values. It is the quality of taking this world as one’s abode and final destination, setting worldly criteria as one’s axis in one’s actions and interactions, and giving centrality and priority to material objectives: ‘As if they are not intended [in God’s commands and admonitions], and as if rectitude is in the acquisition of this world.’^{‎[5]Nahj, sermon 83.} This attitude can be summarised in the following Quranic description: those who do not expect to encounter Us and who are pleased with the life of this world and find rest in it (10:7).
2. It is not merely about the endowments and bounties that one has or the material wealth of an individual, because according to the Quran, these are allotments by God based on His wisdom, and they alone cannot be a cause of blame or damnation for they are beyond one’s choice and decision: It is We who have dispensed among them their livelihoods in the present life, and raised some of them above others in rank (43:32; also see 17:18-21, 17:30, 28:82, 29:62, 30:37, 34:36, 34:39, 39:52, and 42:12). This is as opposed to the hereafter, where Every man is a hostage to what he has earned (52:21) and Nothing belongs to man except what he strives for (53:39). The problem is not one’s share of what God has distributed, but what one does after this distribution. These two stages are expressed together in the following verse: Allah expands the provision for whomever He wishes, and tightens it. They exult in the life of this world, but compared with the hereafter the life of this world is but a [trifling] enjoyment (13:26). There is no blame or praise for the first part of the verse about the expansion or tightening of one’s provision, as it is in the hands of God. But it is the second part of the verse – exulting in the life of this world and being content with material objectives – that makes the person a mutraf.
3. Despite what we said in point 2, it is interesting to note that mutraf is a passive derivative of the root meaning one who has been given abundance of bounties and has been invested with wealth. The giver has been identified elsewhere as God (23:33). This may be a caution to everyone to be careful not to slip, because the state of abundance and prosperity could be a difficult test and trial to succeed in. Those whom God bestows His blessings upon in abundance often deviate from Him and His path: Know that your possessions and children are only a test, and that Allah – with Him is a great reward (8:28). In fact, the order of the verses may loosely suggest the order and process by which one deviates from the truth: it often starts with inclination toward this transient world and a materialistic attitude toward life; this attitude leads one to commit great sins (or to associate other forces as partners of God who have an influence in the direction of affairs in the world); then the next step is to knowingly deny the hereafter altogether: Woe to the deniers on that day, who deny the Day of Retribution; and none denies it except every sinful transgressor (83:10-12).^{‎[6]Murtaza Alidina, series of lectures on the exegesis of Sūrat al-Wāqiʿah, available at <http://www.dartabligh.org >.}
4. These negatively loaded descriptions and rebukes do not contradict the existence of a few exceptions here and there. As a general rule, Indeed man becomes rebellious, when he considers himself without need (96:6-7) and Were Allah to expand the provision for His servants, they would surely create havoc on the earth (42:27), even though there may be a few self-restrained individuals who have the capacity of material abundance without engaging them from their hereafter. However, a rational person would not take a risk merely relying on the exceptions. A wise man would not drink poison with the hope that he will be among the one percent who are not killed by poison. He would also not drink poison relying on an antidote that he may have. Likewise, a true believer would not immerse himself in engaging worldly affairs that facilitate every kind of vice and heedlessness, hoping to compensate for it by special worships every Friday, repentance every Ramadan, and pilgrimage in a lifetime.

Your base soul is a worm in poverty and need;

It becomes a dragon due to wealth and greed.

Your base soul is a dragon, frozen in the cold,

Do not drag it where the sun makes it unfold.^{‎[7]Rūmī, Mathnawī, vol. 3, lines 1056-1057.}

Wealth, position, and being so smart,

Serve as a loss for those without a heart.^{‎[8]Rūmī, Mathnawī, vol. 4, line 1439.}

INSIGHTS FROM HADITH

1. In one of his supplications to God, Imam al-Sajjād (a) says: ‘And give me and my progeny refuge from … the evil of everyone living in ease (mutraf) and served.’^{‎[9]Sahifah, supplication 23.}
2. Imam Ali (a) said: ‘The affluent individuals among the previous nations who had been pampered in comfort (mutrafah) fell into vainglory and bigotry due to their bounties, and they said: We have greater wealth and more children, and we will not be punished [34:35].’^{‎[10]Nahj, sermon 192.}
3. Imam Ali (a) described the people of true knowledge and the proofs of God as follows: ‘Knowledge has rushed them toward true insight, and they have embraced the spirit of certitude. They have found easy what the extravagant souls (mutrafūn) find difficult, and have become intimate with what the ignorant find frightening.’^{‎[11]Nahj, saying 147.}

Note: These narrations help us understand what is meant by mutraf in the Quran and hadith. In the first narration, a mutraf is mentioned along with oppressors and devils as one who uses his wealth and power without any fear of God. According to the second narration, people of worldly abundance and prosperity can easily fall into vainglory and bigotry due to an illusion created by their material well-being (see 96:6-7). In the third narration, mutrafūn are those who are ignorant or negligent of the hereafter, and therefore they are reluctant to make any sacrifice – of their wealth, time, or comfort – to build their final abode.

4. Imam Ali (a) wrote in his letter to the people of Egypt: ‘O servants of God, know that the pious got ahead with the immediate gains of this world and the future gains of the hereafter. They took part in the worldly shares of the people of this world, but the people of this world did not partake in their otherworldly shares. They resided in this world in the best way of residence and ate in this world in the best way of eating. Thus, they had the enjoyment of the affluent (mutrafūn) in this world, and took from this world what the haughty lords take. Then they left the world with a sufficient provision and a profitable commerce. They achieved the pleasure of renunciation and disinterestedness (zuhd) in this world.’^{‎[12]Nahj, letter 27.}

Note: The last sentence is the key to understanding why and how the pious and self-restrained servants of God are the winners in both worlds. It might be along these lines that Imam al-Sajjād (a) identifies zuhd as the key to being among the foremost in felicity and salvation.^{‎[13]Bihar, 91/151, Munājāt al-ʿĀrifīn.} One’s pleasure and satisfaction is not a function of one’s possessions, but a function of one’s spirit. Yes, they do not have the affluence of the rich, but their certitude, tranquillity, and contentment make their lives more pleasurable and enjoyable than the life of those immersed in the carnal pleasures and worldly possessions which are accompanied by every kind of stress, trouble, and dissatisfaction. They have the same share as the lords of power and wealth, for each individual has a limited share of this world and cannot take more than that. The wealth that a person leaves behind after his death is not truly his share.

They amassed and gathered, but what do they get?

They have to let go – so much to regret.

Detached they are, from their wealth and asset;

They leave their gardens, bitter and upset.

But the poor is happy; he has no debt;

His jail time is over – a fish out of net.^{‎[14]Saʿdī, Mawāʿiẓ, ghazal 3.}

The belief in the hereafter and that one will be questioned for every penny that he earns, saves, or spends, is extremely effective in making both the troubles and pleasures of this world little in one’s eyes.

5. According to a narration from the Holy Prophet, one of the things that kill the heart is sitting with the dead. When the Prophet was asked about what is meant by the dead he said: ‘Every wealthy and indulgent (mutraf) person.’^{‎[15]Khisal, 1/228, h. 65.}

Note: There are many narrations that warn against sitting and interacting with the people of wealth and worldly pleasures. One should be cautious about associating with such people as it could have two fatal risks: 1. Such affiliations will make this world seem big and important in one’s eyes, thereby pushing the hereafter to the margin. That is, they cause one to forget that he is only a traveller in this world and that his real home and purpose of creation is elsewhere. 2. The false sense and illusion of self-sufficiency and the arrogance that is commonly observed in such people can easily cause one to forget the fact that mankind is in immersed poverty and destitution from head to toe, and is in utmost need to his Lord.

6. The Prophet said: ‘Indeed a group of people shall come on the Day of Resurrection with their good deeds amounting to the mountains of Arabia. Yet, they will be sentenced to fire.’ ‘Did they use to pray, O Prophet of God?’ someone asked. He replied: ‘Yes, they used to pray, fast, and [even] worship part of the night. However, if they came across anything of this world, they would jump on it.’^{‎[16]Tanbih, 1/131 and 2/217; Uddah, p. 314.}

Note: This narration demonstrates the spirit of itrāf in a very expressive and moving way. It is the material orientation of one’s whole being, including the person’s heart, thought, and life, such that the slightest twinkle of a worldly prospect will catch one’s eyes, persuading the person to snatch it away.

REVIEW OF TAFSĪR LITERATURE

It is notable that the previous set of verses only described the rewards of the foremost ones and the people of the right hand without discussing their actions. This set of verses, however, describes the punishment of the people of the left hand as well as the causes of their damnation. The explanation of some exegetes for this difference can be presented in two points: 1. In the Quran, whenever there is a mention of punishments, the Quran clarifies that these punishments are all justly inflicted, for they are only a result (or manifestation) of one’s own deeds. Such explanations are necessary to purify God of any injustice toward His servants. However, such an explanation is not necessary when there is a mention of rewards, for that does not raise any objection to God’s justice, but only proves His abundant compassion and benevolence. 2. If the righteous acts of the other two groups are not mentioned, it is exactly because their acts are not a cause of their rewards. The lofty rewards of the people of the right hand are solely based on God’s mercy and His forgiveness of their sins. As with the foremost ones, even though their rewards are attributed to their acts (verse 24), this attribution is only a means of honouring and pleasing them and showing appreciation for all the good deeds that they used to do.^{‎[17]Razi, 29/410-411.} Overall, Indeed Allah does not wrong [anyone] [even to the extent of] an atom’s weight, and if it be a good deed He doubles it[s reward], and gives from Himself a great reward (4:40).

The first point is an accurate Quranic observation with abundant Quranic support. As with the second point, it is certainly true that no one can achieve salvation except by God’s mercy and forgiveness, as confirmed by the Quran, hadith, and reason.^{‎[18]See 6:16; Kanz, 4/254-255; Bihar, 7/11.} However, God’s mercy and forgiveness are not haphazard or baseless, and the whole point of such descriptions of rewards and punishments is to induce people to strive for acts that bring about such rewards and abstain from acts that bring about such punishments.^{‎[19]There is abundant evidence from the Quran, hadith, and reason on the importance of one’s acts in one’s salvation or damnation. For instance, the Prophet mentioned one’s actions and God’s mercy as joint conditions for salvation. See Mufīd, al-Irshād, 1/182; Ibn Abi al-Hadid, 10/183-184.} When the Quran says A reward for what they used to do (verse 24), then a question arises: what is it that they used to do?

Perhaps this is a matter of using concision in speech, because the traits and acts of the two felicitous groups can easily be deduced from what is mentioned here: the people of the right hand would have the opposite qualities of the people of the left hand, and the foremost ones are those who exceed and surpass the normal limits of the people of the right hand. The two groups move in the same direction, except that one group is the leader in good and the other group follows. One example of the difference between them can be seen in the worship of the Prophet, who used to stand up in prayer all night or a significant part of the night (73:1-4 and 73:20), to the extent that God revealed to him, Ṭā Hā! We did not send down to you the Quran that you should be distressed (20:1-2). Another example is the charity of the Infallibles, who were truly acting on verses such as 59:9 and 76:8 more than 17:29 and 25:67. For example, Imam al-Hasan (a) divided his entire wealth three times in the way of God between himself and the poor.^{‎[20]Amali.S, p. 222, h. 9; Murtaza Alidina, series of lectures on the exegesis of Sūrat al-Wāqiʿah, available at <http://www.dartabligh.org >.} Finally, one can make note of Prophet Ishmael (a) who waited one year at his rendezvous until his party showed up, just because they had not specified a time limit.^{‎[21]Kafi, 2/105; Mizan, 1/383.} Such behaviour may not be comprehensible to the average mind and is certainly beyond the practical capacity of an average person, but that is exactly what sets the foremost ones apart from the people of the right hand.

Don’t set yourself as a standard to assess

The acts of the pious and the men of success.

Hare and heir are pronounced the same,

But are they the same? No one can claim.^{‎[22]Rūmī, Mathnawī, vol. 1, line 261.}

Those who are heavy by material weight,

They can’t proceed; they have to wait.

But the foremost are those who are never late

In taking the lead on the path that’s straight.^{‎[23]Rūmī, Mathnawī, vol. 5, line 3741.}

Some exegetes have brought up an interesting question here: one may object that many of the people of the left hand are not mutraf. They are not affluent or immersed in comfort and bounties. The answer of Rāzī and Tabatabai to this objection is that mutrafīn (affluent ones) here does not mean wealthy; rather, every human being is always immersed in the bounties of his Lord, and that is not limited to wealth. According to Rāzī, these few verses should be read and interpreted together. In other words, being mutraf means being blessed by many bounties, which is not condemnable; but if one insists in great sins, denial, and ingratitude despite being blessed by so many bounties, then that is a great evil.^{‎[24]Razi, 29/411.} According to Tabatabai, what is meant by mutrafīn is those who are engaged by the bounties from the benefactor.^{‎[25]Mizan, 19/124.} Hence, what is evil is not being mutraf per se, but being mutraf and persisting in error, or being mutraf and heedless of one’s Lord.

These are delicate interpretations that generalise what is meant by mutrafīn is everyone who was a wrongdoer and heedless of his Lord. However, it does not comply with the apparent meaning of mutrafīn as used in the Quran. The Quran talks about mutrafīn as a subgroup – i.e. leaders – of the disbelievers (see the verses cited under Exegesis). With regards to the question posed, there are two possible answers, any one of which may be true, or both may be true: 1. Being affluent is not a necessary condition for becoming one of the people of the left hand, but it is one quality among other qualities. The verses do not imply that these qualities apply equally to all of the people of the left hand; instead, each of the three qualities discussed in these verses can be a sufficient cause of damnation by itself, as explained under Exposition. Thus, even if one is not affluent, he may end up among the people of the left hand due to the other two traits. Furthermore, there could be other qualities that lead into one’s damnation. In other words, the verses are not intended to provide an exhaustive description of their traits or to confine the people of the left hand to these groups. Instead, one should add the other verses of the Quran to these verses to obtain a full picture. 2. These verses might concern those who qualify for the most severe and eternal punishments, which would be a subgroup of all sinners and disbelievers. This is confirmed by their description in the next verse as those who used to persist in the great sin (verse 46).

INSIGHTS FROM OTHER TRADITIONS

The idea that wealth and worldly affluence could be an impediment to salvation is also found in the Bible:

1. But they that will be rich fall into temptation and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition. For the love of money is the root of all evil: which while some coveted after, they have erred from the faith, and pierced themselves through with many sorrows.^{‎[26]1 Timothy 6:9-10.}
2. Go to now, ye rich men, weep and howl for your miseries that shall come upon you. Ye have lived in pleasure on the earth, and been wanton; ye have nourished your hearts, as in a day of slaughter.^{‎[27]James 5:1, 5.}
3. Then said Jesus unto his disciples, Verily I say unto you, That a rich man shall hardly enter into the kingdom of heaven. And again I say unto you, It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God. When his disciples heard it, they were exceedingly amazed, saying, Who then can be saved? But Jesus beheld them, and said unto them, With men this is impossible; but with God all things are possible.^{‎[28]Matthew 19:23-26.}
4. And Jesus looked round about, and saith unto his disciples, How hardly shall they that have riches enter into the kingdom of God! And the disciples were astonished at his words. But Jesus answereth again, and saith unto them, Children, how hard is it for them that trust in riches to enter into the kingdom of God!^{‎[29]Mark 10:23-24.}

A similar passage is found in Luke 18:24ff. What supports these passages and bears witness to their authenticity is that exactly the same analogy has been used in the Quran: Indeed, those who deny Our signs and are disdainful of them – the gates of the heaven will not be opened for them, nor shall they enter paradise until the camel passes through the needle’s eye, and thus do We requite the guilty (7:40). There is also another relevant parable that is summarised herewith:

5. There was a certain rich man, which was clothed in purple and fine linen, and fared sumptuously every day:

But Abraham said, Son, remember that thou in thy lifetime receivedst thy good things, and likewise Lazarus evil things: but now he is comforted, and thou art tormented.^{‎[30]Luke 16:19, 25.}

[1] Raghib; Tahqiq, under t-r-f.
[2] Tabari, 27/111.
[3] Murtaza Alidina, series of lectures on the exegesis of Sūrat al-Wāqiʿah, available at <http://www.dartabligh.org >.
[4] Tabrisi, 9/333.
[5] Nahj, sermon 83.
[6] Murtaza Alidina, series of lectures on the exegesis of Sūrat al-Wāqiʿah, available at <http://www.dartabligh.org >.
[7] Rūmī, Mathnawī, vol. 3, lines 1056-1057.
[8] Rūmī, Mathnawī, vol. 4, line 1439.
[9] Sahifah, supplication 23.
[10] Nahj, sermon 192.
[11] Nahj, saying 147.
[12] Nahj, letter 27.
[13] Bihar, 91/151, Munājāt al-ʿĀrifīn.
[14] Saʿdī, Mawāʿiẓ, ghazal 3.
[15] Khisal, 1/228, h. 65.
[16] Tanbih, 1/131 and 2/217; Uddah, p. 314.
[17] Razi, 29/410-411.
[18] See 6:16; Kanz, 4/254-255; Bihar, 7/11.
[19] There is abundant evidence from the Quran, hadith, and reason on the importance of one’s acts in one’s salvation or damnation. For instance, the Prophet mentioned one’s actions and God’s mercy as joint conditions for salvation. See Mufīd, al-Irshād, 1/182; Ibn Abi al-Hadid, 10/183-184.
[20] Amali.S, p. 222, h. 9; Murtaza Alidina, series of lectures on the exegesis of Sūrat al-Wāqiʿah, available at <http://www.dartabligh.org >.
[21] Kafi, 2/105; Mizan, 1/383.
[22] Rūmī, Mathnawī, vol. 1, line 261.
[23] Rūmī, Mathnawī, vol. 5, line 3741.
[24] Razi, 29/411.
[25] Mizan, 19/124.
[26] 1 Timothy 6:9-10.
[27] James 5:1, 5.
[28] Matthew 19:23-26.
[29] Mark 10:23-24.
[30] Luke 16:19, 25.