CHAPTER 90: AL-BALAD (THE CITY)

It was revealed in the Mecca period. It consists of 20 verses. Balad means "city," and here it refers to Mecca. The surah takes its name from the same expression in its first verse. (H. T. FEYIZLI 1/593)

In the name of Allah, the Most Gracious, the Most Merciful.

90/1-7 DOES HE THINK THAT NO ONE HAS SEEN HIM?

Translation

1- 4- I swear by this city [the Sacred Mecca]! 2- [O My Prophet!] And you are an inhabitant of this city. 3- And by the father and his offspring! 4- Verily, We have created [every] human being in [a structure capable of enduring] hardship [strong and perfect in form].

5- 7- Does [man] think that no one has power over him? 6- He says [boasting for show]: "I have squandered vast wealth." 7- Does he think that no one [namely Allah] has seen him?

Commentary

(1)- ‘I swear by this city!’ That is, the city of Mecca. There is no need to explain why this city is sworn upon. The Meccans knew the history of this city well. It was once a desert, a waterless, plantless valley among mountains. Abraham (as) left his wife and infant child here without any security. When people were called for pilgrimage to the "House" built at that time, there was no one around to hear it. However, later this city became the center of Arabia and was made sacred (haram). In Arabia, which had lived in anarchy for centuries, there was no other safe place but this. (MAWDUDI 7/120)

(2)- ‘You are an inhabitant of this city.’ Some have inferred from this verse a promise to the Messenger of Allah (pbuh) that he would conquer Mecca and that it would be made lawful (halal) for him. Nasafi interpreted the phrase ‘wa anta hillun bihadha’l-balad’ as: "In the future, you will be lawful there. You will do as you wish, such as killing and taking captives." Accordingly, Allah Almighty granted him the conquest of Mecca, and fighting there was made lawful for the Messenger of Allah. Whereas before him, no one was granted the conquest of Mecca and fighting there was not made lawful. The Messenger of Allah (pbuh) fought there by making certain places lawful and did not touch those in other places by keeping them sacred. For example, Ibn Khatal was killed while clinging to the curtains of the Kaaba, while the house of Abu Sufyan was declared safe, and those inside were not touched. (S. HAWWA 16/210)

(3)- ‘By the father and his offspring!’ Tabari took this verse in its general meaning and made the following interpretation: Allah Almighty has sworn upon all fathers and children in this verse. This is, of course, a more comprehensive perspective than others. Therefore, it is not a correct approach to restrict the meaning of the verse without a reliable report, a rational context, or a strong proof. (M. DEMIRCI, 3/566)

(4)- ‘Verily, We have created (every) human being (to be enduring) in hardship.’ The phrase ‘Fi kabad’ includes the difficulties of religious obligations. Such as being grateful in abundance, being patient in distress, and enduring the performance of acts of worship like fasting, prayer, zakat, hajj, and jihad. Following this, he endures hardships until reaching the severity of death, the questioning of the angel, the darkness of the grave, and then the resurrection after death, being presented before the King who holds the account, and finally the place of settlement in Paradise or Hell. As Allah Almighty says: "You shall certainly pass from one stage to another." (al-Inshiqaq 84/19). (I. H. BURSEVI 23/373)

(5, 6)- ‘Does (man) think that no one has power over him?’ ‘He says: 'I have squandered vast wealth'.’ According to the information given in the commentaries, these verses were revealed about the spoiled leaders of Mecca who, relying on their wealth and property, thought themselves invincible. They thought they would definitely defeat the Prophet as well. According to one interpretation, the expenditures they made for this purpose are quoted from their own mouths in the 6th verse. Another report regarding this verse is as follows: A leading Meccan named Haris b. Amir, despite supposedly being a Muslim, constantly committed sins and then told the situation to the Messenger of Allah, who ordered him to give charity as expiation for his sins. Finally, this so-called Muslim said, "After entering Muhammad's religion, I have nothing left in my hands because of giving expiation and charity." (QUR’AN WAY, 5/625, 626)

(7)- ‘Does he think that no one has seen him?’ (This question) is a warning. While he spends the wealth he boasts about having destroyed or spent, does he think no one saw that person so that he wants to boast like that? There is no doubt that if he spent and destroyed it, Allah Almighty, who is One, saw it. Since he spent and destroyed those goods for show or out of enmity towards the Prophet, He will give him his punishment and deal with him. (ELMALILI, 9/222)

90/8-20 DO YOU KNOW WHAT THE STEEP ASCENT IS?

Translation

8- 10- Have We not given him two eyes, a tongue, and two lips? [We have.] And shown him the two ways [the two goals of good and evil]? [We have.]

11- 16- But he [the stingy man] has not attempted the steep ascent [which prevents the happiness of the hereafter]. [O My Prophet!] And what can make you know what the steep ascent is? [As a first step] It is the freeing of a slave [or a captive]. Or feeding on a day of [widespread] hunger, an orphan of near relationship, or a needy person in misery [lying in the dust].

17- 18- Then [to overcome this steep ascent] is to be among those who believed and advised one another to patience and advised one another to compassion. 18- Those are the companions of the right [the fortunate ones whose records are given in their right hands].

19- 20- But those who disbelieved in Our signs are the companions of the left [whose records are given in their left hands]. 20- Over them will be a Fire closed in [the lids of which are shut].

Commentary

(8-10) ‘Have We not given him two eyes, a tongue, and two lips?’ By saying this, Almighty Allah emphasizes that He has equipped man with tools to obtain information from the outside world, and then by saying, ‘And shown him the two ways?’ He indicates that man is a responsible being. For a human created as a responsible being, the two paths placed before him must be the paths of good–evil, disbelief–faith, and misery–happiness. Indeed, when "the two ways" (an-najdayn) are mentioned, this is the first meaning that comes to mind. Allah confirms this in the verse: "Indeed, We guided him to the way, be he grateful or be he ungrateful" (Insan 76/3). Thus, showing the two paths means that when a person reaches maturity, they must choose one of these paths. (M. DEMIRCI, 3/567, 568)

(11-16) ‘But he (the stingy man) has not attempted the steep ascent.’ Akaba means a difficult pass. Regarding the difficult pass, it is said: mountains are climbed by passing the Akaba. Therefore, this verse means that we showed him two ways: (1) The first path goes to the heights but has arduous and difficult passes. To pass it, one must struggle against their soul (nafs), desires, and the whispers of Satan. (2) The second path leads to the abyss. This path is easy because no hardship is required to fall into it. (MAWDUDI, 7/123)

He then explained this steep ascent with three things: (I) "It is the freeing of a slave." Islam found slavery as an existing social phenomenon, did not abolish it all at once, but encouraged the freeing of slaves and brought humane rights for them. (H. DONDUREN, 2/961) Provisions regarding slavery include: (a) Regulations to soften or eventually remove it (Nisa 4/92). (b) Freeing slaves as expiation for sins (Mujadila 58/3). (c) State aid to slaves (Tawba 9/60). (d) Giving them the right to work and earn their freedom (Nur 24/33). (e) Liberating prisoners of war (Muhammad 47/4). (f) Equality between those born free and those liberated (Ahzab 33/3). (H. DONDUREN, 2/961)

Hadith: "Whoever frees a Muslim slave, Allah will save an organ of the liberator from the Hellfire for every organ of the freed slave." (Bukhari, Kaffarat 6; Muslim, Itq 22; I. H. BURSEVI 23/382)

(II) "Or feeding on a day of hunger... an orphan... or a needy person." > Hadith: "Helping widows and the poor is like jihad in the way of Allah." (From Abu Huraira; Bukhari, Muslim)

Hadith: (Showing two fingers together) "I and the person who takes care of an orphan will be like this in Paradise." (Bukhari, Adab 24)

(17, 18) ‘Then to be among those who believed and advised one another to patience and compassion.’ Patience is a necessary element for faith in general and for overcoming the steep ascent in particular. Believers advising each other to be patient expresses a degree beyond individual patience. This verse inspires the duty of a believer in society; they are not an element that weakens society, but one that strengthens it. They are the voice of dynamism, not defeatism. (S. KUTUB, 10/486) Advising compassion is similar—it spreads the "duty of mercy" among the ranks of society. Society gains its meaning only through this orientation. This is the characteristic emphasized by the Qur'an and the Prophet because this religion is a social system of life. Those who undertake to overcome the steep ascent are the "companions of the right" (Ashabu'l-Maymana). They are the people of blessing and happiness. (S. KUTUB 10/487)

The consensus of Islamic scholars is that believers are called Ashabu'l-Maymana (those on the right) and disbelievers Ashabu'l-Mash'ama (those on the left). According to the Qur'an, man did not come to the world to spend his life in play and entertainment; he has a sacred duty. Those who fulfill this duty are the virtuous people standing by the truth. Those who walk in denial and misguidance are the unvirtuous ones who turn their backs on the truth. (M. DEMIRCI, 3/571) 'Ashab-i Maymene' are the people of honor, those who perform righteous deeds and do good to people. Their records will be given in their right hands (17/71, 69/19) and they are promised the blessings of Paradise in Surah Al-Waqi'a (28-38). (I. KARAGOZ,8/532)

(19) ‘But those who disbelieved in Our signs are the companions of the left.’ They are the people of mash'ama (ill-omen/left). Their records will be given from their left side; they are the unfortunate, evil ones. They remained behind the steep ascent and did not attempt to overcome it. (S. KUTUB 10/487)

'Ashab-i Meş'eme' are those without faith, the oppressors, those who do bad deeds and treat people poorly. In Surah Al-Waqi'a (41, 51, 92), they are described as "companions of the left," "deniers," and "astray." Their records will be given from their left hands (69/25, 84/10). (I. KARAGOZ,8/533)

(20) ‘Over them will be a Fire closed in.’ The closing of the door like an oven while the fire is lit implies the intensity of the fire. This is an allusion to the severity and eternity of their punishment in Hell. (ELMALILI, 9/230)