90. AL-BALAD (THE CITY)

Introduction
NAME: In the first verse the word Al-balad occurs, which gives the Surah its name.
TIME OF REVELATION: It is Meccan and from the topic discussed it appears that it was revealed in the earlier stages.
CENTRAL THEME: This Surah complements the previous one. It explains that man is a moral creature that has been placed in an examination hall therefore the idea that man is free to do whatever he likes and that he will not be required to appear before God and answer for his deeds and misdeeds is such a basic error that would totally corrupt man’s attitude. With such an attitude there is no chance of man’s acquiring any sense of duty nor of any inclination for respecting the rights of others. Consequently man falls into the bottomless abyss of Hell.
ORDER OF THE VERSES: The evidence presented in Verses Nos. 1 to 4 is to show that world is not a place for pleasure-seeking and luxuries, nor is man created here to merely enjoy the pleasures and luxuries, but that man has been created with a set purpose and that is why man’s birth in this world is accompanied by great stress, pain and anxiety. In Verses Nos. 5 to 7 the irresponsible human behaviour is criticized and man’s conscience is being shaken, enquiring of him whether he is under a wrong impression that there is no other super power over him that is watching all his actions? Verses Nos. 8 to 17 show that for men the right path of moral and noble living has been thrown open as also the path of wickedness and lowliness. The path of morality is indeed difficult, but by traversing this path man achieves progress and reaches the peak of nobility. In verses Nos. 18 to 20 it is stated that by taking the path of moral living, and with faith man reaches the destination of nobility and virtue, as against those who take the path of kufr, disbelief, and fall into the pit of Hell from which there is no possibility of their coming out.

90. AL-BALAD (THE CITY)

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

1. Nay 1! I swear2 by this city;3

2. And you are a dweller in this city;4

3. And by the begetter 5 and that which he begot.6

4. Verily We have created man into toil.7

5. Does he think that none will overpower him?8

6. He says: “I have squandered vast wealth.”9

7. Does he think that none sees him?10

8. Have we not made for him two eyes?11

9. And a tongue and two lips?12

10. And shown him the two highways?13

11. But he has not attempted the steep path.14

1. Your idea that the life of this world is for living luxuriously is not correct, and this idea is also not correct that in this world man is not being tested and that he will not have to account for his deeds in the Hereafter.

2. For explanation of the swearing see note (No. 14) Surah Takveer.

3. By this city is meant the city of Makka where this Surah was revealed.

4. This is addressed to the citizen of Makka, who were the first addressees of this surah. The pronoun Anta (you or rather thou) has been used, because here the addressees is very individual of Makka. In other words every citizen of Mecca has been individually invited to ponder over these matters.

5. Mean mother, who gives birth to a child under great stress and pain. The word Waalid has been used in masculine gender. But this word is used for father as well as for mother (See Lisanul Arab, the word Walad). Another example of such a use is the word Hamil which is used for Hamilah (pregnant). These words in the masculine gender are used to denote persons in the feminine gender when the purpose is to make a vague statement and the open mentioning of a man or a woman is considered to be undesirable for eloquence.
Taking in to consideration the context, it would be proper to consider mother as the correct meaning of the word here, for in the following verse there is a mention of man being created in toil and struggle. It is obvious that the pain of begetting is suffered by the mother and not by the father.

6. Mean very child that is begotten by the mother, and the begetting of the child is with great pain and toil.

7. This is the statement in support of which the said oaths were taken as evidence. The creation of man in toil and struggle is an undeniable reality. In support of this reality some more evidence is presented to make it more emphatic. The city of Makka is in a valley surrounded by mountains and has no water or cultivable land. Being a desert, the climate is very harsh. At the time of the revelation of the Quran the life here was very hard and demanded considerable toil and labour. Quran invites the attention of the citizens to this natural environment of the city so that they may consider why this environment was made so hard. If this world were for living a luxurious life, there was therefore no reason why this city which was considered as the mother of cities provided a life of toil and labour. You do not only see Its environment but are also aware of its history as regards how Ibrahim and Ismail accomplished the historical task of building the House, of Allah. In short the geographical and historical conditions of this city give evidence that this world is not a place for living luxuriously, but it is a place for putting in labour and toil and this is a test for man. Similarly the birth of man himself is an incontrovertible proof of this reality. When the child is given birth by the mother, this process is extremely painful for her. And when man comes in to this world, he is surrounded by numerous difficulties, and as soon as he enters the world he cries. This is an open proof that man has not come in this world to live luxuriously, but he has come with toil and struggle to pass through the furnace of trial. So the reality of man’s being created in condition of toil and struggle provides proof of another reality and that is the matter of reward and punishment which man will have to face definitely, because when this life is a test and trial for man then its inevitable demand is that there should be a Day of Judgment and the result regarding success or failure should be place before him. This is the argument which is hidden in these verses. It also points to another aspect and that is the greatness of man lies in toil and struggle. man who founded the city of Makka had to suffer great hardships and difficulties, and this life was very trying. He could achieve the memorable and historic task of- building the House of Kaaba after going through these difficult conditions, and after this only he could be appointed to the great honourable position of Imam [Leader]. This shows that the hardships and the difficulties which befall a man are not for giving him trouble but for lifting him up. If a man does not lose heart and is not disappointed, and accepting the divine guidance gives proof of doing his duty even in difficulties, then the good qualities of humanity which are in him get a chance to blossom and man reaches great heights, as described by an urdu poet:
“Rang lati hai hina patther pe ghis jane ke bad A’dmee banta hai insaan thhokrein khane ke bad”
Translation : “The henna brings out its colour after being grounded on stones; A human becomes successful after floundering.”
Allah did not select a region for the construction of His House where there were gardens and orchards, but selected a desert land which was surrounded by mountains. Behind this selection there is this great wisdom that those who would go on pilgrimage to His house should be drawn by its internal attraction and not by its external beauty, and from this man should learn that the path that leads to God passes through hardships and difficulties and not through luxuries and pleasures.
After this obvious reality and in the presence of these clear proofs why does man grumble in adversity and becomes a victim of disappointment and low morale? The real cause is that man does not take the correct viewpoint about his own position and the world around him. He considers the world as a place of comfortable living and hopes to get pleasures from it; but when these hopes of his are belied and he has to face hardships and difficulties, he cries and becomes unable to give proof of doing his duty and proceeding with courage. In this way the whole life of man becomes wrong, and on being unsuccessful in the examination he deserves to get his due punishment.

8. Man on his birth is surrounded by difficulties and during his life has to pass through dangerous paths, not knowing when he will meet with some untoward accident and what new hardship he will have to face, then how can he indulge in vanity and think that no superior power is to question him and whatever he does none would be able to haul him up? Man’s being surrounded by difficulties shows his helplessness, but it is also a proof that a superior being, whose decisions are inevitably enforced, has control over him.

9. This is an example of the consequence of thinking the world as a place for luxurious living resulting in an irresponsible attitude. This is an example of those rich men who spend their wealth wastefully and then take pride in their showy expenditure, although Allah had given them wealth to spend in lawful and virtuous causes; they should have met their own lawful needs and should have paid the dues of other slaves of Allah; but they made their wealth a means of exhibition and wasteful spending. Thus they have failed in solving this important question paper of the examination very miserably.
To waste money, whether for-performing the polytheistic rites or non-Islamic customs, to enhance the grandeur of the festivities or for constructing showy memorials in the name of art and technique, to gain reputation or to display greatness and grandeur is not only an act of sin but also of damaging the rights of the poor and the weak people.

10.That is: Does the man who takes pride in wasting his money think that no power is watching over him and that he has been given wealth for living a luxurious life and providing for his own comforts and pleasures? If it is so, then it is the greatest folly. Allah is watching every act of man, and when he is watching he will also question.

11. God has given him the ability to see that he should observe the greatest and the most prominent reality of the universe, but he closed his eyes to this reality. He saw everything, but he did not see the hand of the All-Powerful being anywhere.

12. By giving a tongue and two lips Allah has given man the ability to speak. The ability to speak has been given so that man may sing the praises of his Lord, may talk of truth and justice, but man is a strange creature. No sense of gratitude is generated in his heart even after being blessed by these invaluable gifts from God. He talks glibly, but his mouth does not open to sing the praises of his Lord, and he indulges in grandiose talk but his tongue becomes dumb when required to talk of truth and justice.

13. That is: Man is shown both the paths of good and evil, virtue and wickedness, and righteousness and transgression. This is the guidance of nature that has been provided for man, and therefore, man is able to distinguish between good and evil. (Further explanation will be given in the Notes on Surah Ash- Shams. God willing)
The paths of good and evil were shown so that man on his own responsibility should take whatever path he chooses.

14. In the text the word “Aqabah” has been used, which means a valley, i.e. that difficult path which passes between the mountains and for traversing which man has to climb steep paths. Here It means the path of righteousness. which is difficult to traverse and demands much toil, but by traversing this difficult path man reaches the peak.
In performing virtuous deeds no pleasure is experienced, and these deeds have to be performed against the general inclination and are therefore unpalatable and un-enjoyable. As against this the wicked and sinful deeds give pleasure in performing them and man’s desires encourage him to perform them readily. This reality has been stated by the Prophet (p.b.u.h.) in these words:
“The Hell has been covered by the carnal desires, and the Paradise has been covered by unpalatable things. -(Bukhari, Kitabur Riqaq).
Prophet Isa (Jesus) has also spoken about it, as is mentioned in the Injeel of Matthew:
“Enter by the narrow gate; for the gate is wide and the way is easy, that leads to destruction, and those who enter by it are many. For the gate is narrow and the way is hard, that leads to life, and those who find it are few.” (Matthew 7: 13,14.)

12. And what do you think what that steep path is?15

13. Freeing a slave,16

14. Or giving food on the day of starvation, 17

15. To an orphan of kin,18

16. Or to a poor, down in the dust.19

17. And he would be of those who (believe 20 and enjoin) patience and enjoin sympathy, 21

18. These are the fortunate people.22

19. And those who reject Our signs are the unfortunate people,

20. On them will be fire overspread.23

15. This question is to emphasise the importance of the valley. It means that man should clearly understand that the path of virtue is a difficult path, without traversing which man cannot reach his goal of success. In this path one has to sacrifice one’s wealth. But those who have made their wealth a means of living a luxurious life cannot be expected to take the path of virtue.

16. That is: to free a slave or to give financial assistance in getting a slave free. In this Surah, which is Makkan and was revealed in the earlier stages, so much emphasis is given on freeing slaves that it is considered the first step on the difficult path of virtue. It not only shows its importance but also brings into focus the main viewpoint of the holy Quran on the problem of slavery. When freeing a slave is considered the greatest virtue then where is the room in Islam for making a free man slave. Accordingly in a hadith, the Prophet (p.b.u.h.) has said that on the Day of Judgment Allah very strictly will question the person who had sold a free man and ate his price. -(Bukhari.)
(For further explanation, please see Note No. 64 Surah Nisa).

17.To feed the poor is an act of virtue in every condition, but Its Importance and its need become greater during hunger and famine.

18. Every orphan deserves help but if he is a relative, then he becomes more deserving of our help.

19. The poor and the helpless are deserving of help in every condition, but when the poor are down in the dust, or when they have been forced on account of their helplessness and poverty to lie in the dust (or in other words in the present day to live on the footpath), then they become more deserving of our help. In these verses a few examples are given of the virtuous acts. The idea is to clarify that this is the correct use and purpose of the wealth, and by performing these acts only man can achieve the heights of good moral character and nobility. As regards those people who waste their wealth for gaining reputation and fame can only hope to achieve deprivation.

20. Along with performing these virtuous deeds, it is also necessary that man should have belief (In Islam) and be a member of the group of faithful, because without belief no virtuous deed will be accepted by Allah. At other places also, Quran has explained this. And no belief is complete without believing in the holy Quran and the prophethood of Hazrat Muhammad (p.b.u.h.)

21. Here two important qualities of the faithful have been mentioned. One is that they advise one another to have patience and the other is that they counsel one another to have sympathy with others. It shows that it is not sufficient for a Momin to merely have patience and to have sympathy with others, but that it is necessary that others should be advised to practice these two things. This is a pointer to the fact that the faithful should have close coordination with each other and should be sympathetic and well-wishers of one another And it should be understood that after joining the group of the faithful social and collective responsibilities devolve on them.

22. That is: they are the successful and the glorious persons as they have got through the examination, and they have developed in themselves those qualities which were a guarantee of their success. These are the holy and fortunate souls that will be blessed with the everlasting blessing.

23. That is: After throwing them into the fire, the doors will be closed on them from above, and they will be surrounded by fire in such a way that there will be no way for them to escape.n