Abstract:
The human is a creature whose being is filled with instinctive and innate qualities. One of these qualities is the “Halū‘iyyat” which is noted in the Qur’ān 70:19 and discusses the sensitivity of the human to the good and the evil. There is a disagreement among the exegetes with regard to the interpretation of this verse. This article has adopted a descriptive-analytical method to examine the opinions of two contemporary exegetes, i.e. martyr Murtaḍā Muṭahharī and Ayatullāh Jawādī Āmulī in this regard. The results reveal that although the stances of both exegetes is in line with the viewpoint of those exegetes who consider the verse as a description of the human nature, Martyr Muṭahharī takes the human nature based on “Halū‘iyyat” per se as his perfection, while Ayatullāh Jawādī Āmulī believes that the perfection recognized by Islam and its jurisprudence is in the vicinity to God and the manifestation of the most sacred Divine Essence in the human. Nonetheless, the opinions of these two exegetes are not conflicting, because martyr Muṭahharī’s intention of this type of perfection is the primordial and organic perfection, while Āyatullāh Jawādī Āmulī refers to the true perfection.
Machine summary:
The results reveal that although the stances of both exegetes is in line with the viewpoint of those exegetes who consider the verse as a description of the human nature, Martyr Muṭahharī takes the human nature based on “Halū‘iyyat” per se as his perfection, while Ayatullāh Jawādī Āmulī believes that the perfection recognized by Islam and its jurisprudence is in the vicinity to God and the manifestation of the most sacred Divine Essence in the human.
For instance, the word has been defined in al-Tafsīr al-wasīṭ as “grief, intense greed, and the lack of patience” (Zuḥaylī, 2001, vol.
Meanwhile, many exegetes have reminded their readers that the two verses after the Qur’ān 70:19 interpret the term “Halū‘” (Ṭabāṭabā’ī, 1996, vol.
He also believes that the humans belong to the world of darkness, with the exception of worshippers and those who really undertake things for the sake of God (Ibn ‘Arabī, 2001, vol.
1. It seems that the viewpoints adopted by martyr Muṭahharī and Āyatullāh Jawādī Āmulī are in line with the viewpoints of those exegetes who believe that this verse is to “describe the human creation” rather than reproaching him (Ṭabāṭabā’ī, 1996, vol.
From the viewpoint of martyr Muṭahharī, the very nature of the human is a perfection for the human because he has been created as sensitive to good and bad (Muṭahharī, 2011, vol.
” Therefore, martyr Muṭahharī and Āyatullāh Jawādī Āmulī both consider monotheism the ultimate perfection of the human soul (Muṭahharī, Monotheistic worldview, 1995, vol.