Surah No. 90

Introduction
Merits of the Surah1

1. There is no difference in opinion among the scholars that this is a Makkan surah (Shawkani).

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ لَا أُقْسِمُ بِهَٰذَا الْبَلَدِ (1)

(90:1) I swear2 by this city.

2. The verse starts with a “la,” but it is not a negative la, rather, what is known as a la za’idah, which is either placed for emphasis, or for refutation of a statement or allegation, real or presumed, coming from someone at variance with the speaker (Qurtubi and others). Accordingly, it is possible to place a “nay” as its equivalent (Au.).

وَأَنْتَ حِلٌّ بِهَٰذَا الْبَلَدِ (2)

(90:2) And you are allowed (O Muhammad, a free hand) in the city.3

3. According to Ibn `Abbas, Mujahid, Qatadah and `Ata’, the city referred to is Makkah (Ibn Jarir).
Another possible meaning advanced by the commentators is: “And you are a resident of this city” (Shabbir).
Sanctity of the Haram
(Ordinarily, and throughout history, bloodshed remained forbidden in this city). But it was made lawful unto the Prophet to (wage war or), shed blood there - if necessary - on the occasion of his triumphant entry (in the eighth year after hijrah). That was the only occasion when he could wage war in the city. Accordingly, at the time of his triumphant entry into Makkah, he ordered that Ibn Khatal be executed, even if found holding the covering of the Ka`bah. (Which was done, as reported by Hakim who declared it a trustworthy report. He was killed between the rukn and the maqam: Shawkani). After him no one has been allowed this special privilege - Ibn `Abbas, Mujahid, Mansur and Qatadah. `Ata’ has added that no Prophet was ever allowed bloodshed there, and even to our Prophet it was declared lawful only for a very short time (Ibn Jarir).
A hadith in the Sahihayn says: إِنَّ اللهَ ، عَزَّ وَجَلَّ ، حَرَّمَ مَكَّةَ يَوْمَ خَلَقَ السَّمَاوَاتِ وَالأَرْضَ ، فَهِيَ حَرَامٌ مِنْ حَرَامِ اللهِ تَعَالَى إِلَى يَوْمِ الْقِيَامَةِ ، لاَ يَحِلُّ لاِمْرِئٍ يُؤْمِنُ بِاللهِ وَالْيَوْمِ الآخِرِ ، أَنْ يَسْفِكَ فِيهَا دَمًا ، وَلاَ يَعْضِدَ بِهَا شَجَرًا ، لَمْ تَحْلِلْ لأَحَدٍ كَانَ قَبْلِي ، وَلاَ تَحِلُّ لأَحَدٍ يَكُونُ بَعْدِي ، وَلَمْ تَحْلِلْ لِي إِلاَّ هَذِهِ السَّاعَةَ غَضَبًا عَلَى أَهْلِهَا ، أَلاَ ثُمَّ قَدْ رَجَعَتْ كَحُرْمَتِهَا بِالأَمْسِ ، أَلاَ فَلْيُبَلِّغِ الشَّاهِدُ مِنْكُمُ الْغَائِبَ “Allah declared this city Sacred the day He created the heavens and the earth. It will remain so by the decree of Allah until the Day of Judgment. Its tree might not be uprooted nor its grass cut. It was not declared lawful for anyone before me, nor will it be allowed for any one after me. And, it was not declared lawful unto me but for a short while, because of His anger with its inhabitants. Lo! Let those present pass this message to those not present.”
Another version has the following words appended to it: فَإِنْ أَحَدٌ تَرَخَّصَ لِقِتَالِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِيهَا فَقُولُوا لَهُ إِنَّ اللَّهَ أَذِنَ لِرَسُولِهِ وَلَمْ يَأْذَنْ لَكُمْ “If anyone makes fighting lawful here on grounds that the Prophet did so, then, let him be told that Allah had made it lawful unto His Messenger, and has not done so for you” (Ibn Kathir).
Another version says that when the Prophet (saws) was speaking `Abbas (ra) b. `Abdul Muttalib interjected that the idhkhir grass be excepted since it was of common use. The Prophet amended: "Except for the idhkhir" (Zamakhshari).
Apart from legal implications, Shurahbil has pointed out that the message that has to be noted here, in this passage, is that although the sanctity of this place has always been well known and well respected, to the extent that even a plant was not uprooted there, how ironical it is, O Muhammad, that the Makkans have made your persecution lawful unto themselves?! (Zamakhshari, Razi).

وَوَالِدٍ وَمَا وَلَدَ (3)

(90:3) And (I swear) by the sire and the offspring.4

4. There are several interpretations to the words: “the sire and the offspring”:
a) Anything that begets; and that which does not beget (because it is sterile) (Ibn `Abbas and `Ikrimah) - in which case the ‘ma‘ of ma walad will have to be treated as a negative ma with alladhi concealed. But the usage in this form of sentence is uncommon: Qurtubi, Shawkani,
b) Adam and his progeny (Mujahid, Qatadah, Abu Saleh and Dahhak), and,
c) Ibrahim (asws) and his progeny (Abu `Imran).
`Atiyyah al-`Awfi has said that the terms can be applied to anything that begets and that which it begets. This seems to be the most appropriate meaning (Ibn Jarir, Shawkani).

لَقَدْ خَلَقْنَا الْإِنْسَانَ فِي كَبَدٍ (4)

(90:4) Indeed, We have created man in toil.5

5. Kabad: The preferred meaning is given in the translation. In this context it also implies that man attempts at arduous (and hence challenging: Au.) tasks, and heroically accepts to face difficulties that arise. Another meaning of kabad coming from Ibn Mas`ud, Ibn `Abbas, Mujahid `Ikrimah and others is: “Upright” (as against animals that are not capable of standing upright: Dahhak). A second meaning advanced by Abu Saleh is that it means “one of medium height” - Ibn Jarir, Ibn Kathir.
However, the sense that overrides is that of endless hardships and toil that man undergoes through and through from birth until death (Qurtubi). This was glaringly visible to the Arabs living in that harsh climate and geographical locale (Shabbir), and which should weaken down man and render him humble, but, instead, he behaves as if he cannot be overpowered by anyone (Thanwi).

أَيَحْسَبُ أَنْ لَنْ يَقْدِرَ عَلَيْهِ أَحَدٌ (5)

(90:5) Does he think none has power over him?6

6. Due to want of an authentic report it cannot be clearly established who this verse is particularly referring to, if any (Au.). Kalbi has, however, reported that it was revealed in reference to Abu ‘l Ashaddayn, a member of the Jumah tribe who was so powerful that he would stand up on a leather piece and invite ten people to pull him. The leather piece would be torn to pieces, but he couldn’t be unsettled.

يَقُولُ أَهْلَكْتُ مَالًا لُبَدًا (6)

(90:6) He boasts, 'I’ve squandered immense wealth.’ 7

7. (The verse could be referring to) the act of bestowing huge amounts on poets who, in turn, bestowed lavish praises on the donors, spending big amounts on social ceremonies of various sorts ... and opening up the purse on various other useless occasions, with the intention to impress the people of their wealth, generosity and lavishness (Mawdudi).
Yusuf Ali remarks: “The man who feels no responsibility and thinks that he can do what he likes in life forgets his responsibility to Allah. He boasts of his wealth and scatters it about, thinking that he can thus purchase the support of the world. For a time he may; but a rude awakening must come soon, for he bases his hopes on unsubstantial things. Or if he spends his substance on self-indulgence, he is weakening himself and putting himself into snares that must destroy him.”
A hadith tells us that a man will be brought forth on the Day of Judgment and asked, what he did with his wealth. He will say he spent it in charity. He will be told: كذبت إنما كنت تتصدق و تصل ليقال إنك سمح جواد وقد قيل اذهبوا به إلى النار “You have spoken a lie. You spent and gave to the kin in order that you are called forgiving and generous. That has been said. Then it will be said, ‘Take him to the Fire’” (Qurtubi).

أَيَحْسَبُ أَنْ لَمْ يَرَهُ أَحَدٌ (7)

(90:7) Does he think none observes him?

أَلَمْ نَجْعَلْ لَهُ عَيْنَيْنِ (8)

(90:8) Have We not made for him a pair of eyes?

وَلِسَانًا وَشَفَتَيْنِ (9)

(90:9) A tongue and two lips?8

8. “The tongue can be more destructive than a bullet ... In a report of Ahmad, Tirmidhi, Nasa’i and Ibn Majah ... Mu`adh ibn Jabal said: كُنْتُ مَعَ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِي سَفَرٍ فَأَصْبَحْتُ يَوْمًا قَرِيبًا مِنْهُ وَنَحْنُ نَسِيرُ فَقُلْتُ يَا نَبِيَّ اللَّهِ أَخْبِرْنِي بِعَمَلٍ يُدْخِلُنِي الْجَنَّةَ وَيُبَاعِدُنِي مِنْ النَّارِ قَالَ لَقَدْ سَأَلْتَ عَنْ عَظِيمٍ وَإِنَّهُ لَيَسِيرٌ عَلَى مَنْ يَسَّرَهُ اللَّهُ عَلَيْهِ تَعْبُدُ اللَّهَ وَلَا تُشْرِكُ بِهِ شَيْئًا وَتُقِيمُ الصَّلَاةَ وَتُؤْتِي الزَّكَاةَ وَتَصُومُ رَمَضَانَ وَتَحُجُّ الْبَيْتَ ثُمَّ قَالَ أَلَا أَدُلُّكَ عَلَى أَبْوَابِ الْخَيْرِ الصَّوْمُ جُنَّةٌ وَالصَّدَقَةُ تُطْفِئُ الْخَطِيئَةَ وَصَلَاةُ الرَّجُلِ فِي جَوْفِ اللَّيْلِ ثُمَّ قَرَأَ قَوْلَهُ تَعَالَى { تَتَجَافَى جُنُوبُهُمْ عَنْ الْمَضَاجِعِ حثى بلغ يَعْمَلُونَ } ثُمَّ قَالَ أَلَا أُخْبِرُكَ بِرَأْسِ الْأَمْرِ وَعَمُودِهِ وَذُرْوَةِ سَنَامِهِ فَقُلْتُ بَلَى يَا رَسُولَ اللَّهِ قَالَ رَأْسُ الْأَمْرِ وَعَمُودُهُ الصَّلَاةُ وَذِرْوَةُ سَنَامِهِ الْجِهَادُ ثُمَّ قَالَ أَلَا أُخْبِرُكَ بِمِلَاكِ ذَلِكَ كُلِّهِ فَقُلْتُ لَهُ بَلَى يَا نَبِيَّ اللَّهِ فَأَخَذَ بِلِسَانِهِ فَقَالَ كُفَّ عَلَيْكَ هَذَا فَقُلْتُ يَا رَسُولَ اللَّهِ وَإِنَّا لَمُؤَاخَذُونَ بِمَا نَتَكَلَّمُ بِهِ فَقَالَ ثَكِلَتْكَ أُمُّكَ يَا مُعَاذُ وَهَلْ يَكُبُّ النَّاسَ عَلَى وُجُوهِهِمْ فِي النَّارِ أَوْ قَالَ عَلَى مَنَاخِرِهِمْ إِلَّا حَصَائِدُ أَلْسِنَتِهِمْ؟ "I was with the Prophet during a journey and one day happen to be walking beside him. I said, 'Messenger of Allah! Lead me to something which will take me nearer to Paradise and away from Hell!' He said, 'You have indeed asked for something great, yet it is quite attainable by those whom Allah made easy to attain: Worship Allah assigning no partner to Him, offer your prayers regularly, give out of your wealth what is due to the poor, fast in the month of Ramadan and offer pilgrimage.' Then he added, 'Shall I point to you the doors of (all) good?' I said, 'Yes, Messenger of Allah, please do.' He said, 'Fasting is a shield and a means of protection; charity obliterates your errors just as water extinguishes a burning fire; and your praying at the late hours of the night is a sign of piety.' Then he recited the verse (32: 16-17), '(Those) who forsake their beds as they call on their Lord in fear and in hope; and who give in charity out of what We have bestowed on them. No soul knows what bliss and comfort is in store for them, as reward for their labor.’ The Prophet went on, 'Shall I tell you what the heart of the matter is, its backbone and its apogee?' I said, 'Yes, Messenger of Allah, please do.' He said, 'The heart is Islam, (i.e. submission to Allah), the backbone is Prayers, and the apogee is Jihad.” Then he said, 'Shall I tell you what has command over all these?' I said, 'Yes, Messenger of Allah, please do.' He said, 'Control this.' And he pointed to his tongue. I said, 'Are we, O Prophet of Allah, accountable for what we say?' He said, 'Your mother may lose you,” (a censuring but loving phrase: Au.) 'for what other reason are people dragged on their faces in Hell-fire save for what their tongues yield?’" (Sayyid).
Shu`ayb al-Arna’ut: Although the chain of narrators of the above narration is broken, overall the hadith is trustworthy (Au.).

وَهَدَيْنَاهُ النَّجْدَيْنِ (10)

(90:10) And shown him9 the two highways10 (of good and evil)?11

9. It could be another way of saying, 'We gave him the power to distinguish between the two’ (Au.).

10. Najd in Arabic is the path that coils around through the mountains. Apart from imagery, clarity could have been another point in the choice of the word: a mountain path is clearly visible to the eye. So are clearly distinguishable the right and the wrong (Au.).
Al-Najdayn
Referring to al-najdayn the Prophet said: هُمَا نَجْدَانِ: نَجْدُ خَيْرٍ، وَنَجْدُ شَرّ، فَمَا جَعَلَ نَجْدَ الشَّرّ أحَبَّ إلَيْكُمْ مِنْ نَجْدِ الخَيْرِ “The two are the good and the evil, with none of them being made dearer to you than the other” (Ibn Jarir).
Some doubt has been cast on the authenticity of this report. However, there are several others to this effect - Ibn Kathir, Shawkani, (which elevate it to the status of hasan: Au.).
An additional meaning has come to us from Ibn `Abbas and Dahhak to the effect that it is the mother’s breast that is meant that yields the means of sustenance for the child (Ibn Jarir, Ibn Kathir, Shawkani). This happens to be the opinion of `Ali also (Qurtubi).
Ibn Mas`ud has, in a reliable report, interpreted it as the path of good and evil (Shawkani).

11. With the power to see things, the capability to discuss affairs, and, the ability to distinguish between right and wrong, shouldn’t man address himself to the removal of glaring inequalities in the society? It might be an arduous task, but better than boasting that he has spent fabulous amounts on causes that were, anyway, wasteful, and which were intended to win status in the eye of the public (Au.).

فَلَا اقْتَحَمَ الْعَقَبَةَ (11)

(90:11) Yet he did not assault12 the steep one.13

12. Iqtahama of the original implies plunging into something without a thought of the consequence (Shawkani).

13. `Aqabah of the text has been widely interpreted by the early commentators as, either a hill in Hell, a bridge there, or Hell itself. However, in general terms it can also be translated as “ascent,” since, literally (`Abdul Rashid), it has the connotation of a difficult mountainous path (Au.).
Thanwi adds: “The choice of the words indicates that one has to struggle in the path of religion: it can never be an easy going affair.”
Sayyid writes, in effect: In this is a challenge for man. He has been created in afflictions. He likes to face challenges and plunge into risky ventures. He will attempt at various things anyway. Here he is being told that since struggle he must, and prefers to, why then should he not attempt at this? Why should he not assault this ascent - the obstacle that is depriving him of an enormous fortune? Putting the message this way, in these words, serves as a powerful incentive and a stimulus to the human heart to take up the challenge.

وَمَا أَدْرَاكَ مَا الْعَقَبَةُ (12)

(90:12) And what will teach you what the steep one is?

فَكُّ رَقَبَةٍ (13)

(90:13) (It is), freeing of a neck (yoked in bondage).14

14. “... the phrase, fakku raqabah, may be rendered as 'the freeing of a human being from bondage,’ with the latter term covering all those forms of subjugation and exploitation - social, economic, political - which can be rightly described as `slavery’” (Asad).
It would include helping out those in debt ... which is better than spending on social ceremonies that entail wastage of wealth, humiliation in both the worlds, and Allah’s displeasure (Shabbir).
Freeing of a Slave
Hasan has said that no Muslim will release another’s neck from the yoke of slavery but Allah will liberate him from Hell-fire. According to `Uqbah b. `Amir, when the Prophet (saws) was asked about the most virtuous kind of emancipation, he replied: “Of the most expensive” (Ibn Jarir).
In fact, there is a hadith in Ahmad to this effect narrated by Abu Hurayrah (ra). It says: مَنْ أَعْتَقَ رَقَبَةً مُؤْمِنَةً أَعْتَقَ اللَّهُ بِكُلِّ إِرْبٍ مِنْهُ إِرْبًا مِنْ النَّارِ حَتَّى أَنَّهُ لَيَعْتِقُ بِالْيَدِ الْيَدَ وَبِالرِّجْلِ الرِّجْلَ وَبِالْفَرْجِ الْفَرْجَ فَقَالَ عَلِيُّ بْنُ حُسَيْنٍ أَنْتَ سَمِعْتَ هَذَا مِنْ أَبِي هُرَيْرَةَ فَقَالَ سَعِيدٌ نَعَمْ فَقَالَ عَلِىُّ بْنُ حُسَيْنٍ لِغُلَامٍ لَهُ أَفْرَهَ غِلْمَانِهِ ادْعُ لِي مُطَرِّيًا قَالَ فَلَمَّا قَامَ بَيْنَ يَدَيْهِ قَالَ اذْهَبْ فَأَنْتَ حُرٌّ لِوَجْهِ اللَّهِ عَزَّ وَجَلَّ "Whoever freed a slave will have Allah freeing from the Fire his every limb against a limb of him he freed, so that in return of his hand he will have his hand freed of the Fire, in return of his foot, his foot, and in return of his sexual organ, his sexual organ."
When Hasan b. `Ali heard this from Sa`id (the next narrator in the chain of transmitters), he asked him: “Did you hear this from Abu Hurayrah yourself?” When he said yes, he called his own slave Mutarraf. When he stood before him, he told him “Go free, for the sake of Allah” (Ibn Kathir).
Ibn Kathir presents a few other ahadith on the virtues of freeing slaves. One of them – in Bukhari: Au.) - says: مَنْ أَعْتَقَ رَقَبَةً مُؤْمِنَةً أَعْتَقَ اللَّهُ بِكُلِّ عُضْوٍ مِنْهَا عُضْوًا مِنْ أَعْضَائِهِ مِنَ النَّارِ حَتَّى فَرْجَهُ بِفَرْجِهِ “He who freed a believer’s neck, will have Allah free for every limb of the freed, his limb from the Fire, including his private part for his private part.”
In reply to a Bedouin’s enquiry about the best of deeds in Islam the Prophet (saws) told him: أَعْتِقْ النَّسَمَةَ وَفُكَّ الرَّقَبَةَ فَقَالَ يَا رَسُولَ اللَّهِ أَوَلَيْسَتَا بِوَاحِدَةٍ قَالَ لَا إِنَّ عِتْقَ النَّسَمَةِ أَنْ تَفَرَّدَ بِعِتْقِهَا وَفَكَّ الرَّقَبَةِ أَنْ تُعِينَ فِي عِتْقِهَا “That you free a slave, and release a neck.” The Bedouin asked: “Aren’t both the same?” The Prophet replied: “No. Freeing a slave is to do it entirely on your own. Whereas, releasing a neck is to co-operate with others (and sharing the cost) in freeing someone” (Zamakhshari, Razi, Qurtubi).
The report is in Ahmad related by Bara’ b. `Azib. Another hadith says: مَنْ بَنَى ِللهِ مَسْجِدًا لِيُذْكَرَ اللهُ ، عَزَّ وَجَلَّ ، فِيهِ ، بَنَى اللهُ لَهُ بَيْتًا فِي الْجَنَّةِ ، وَمَنْ أَعْتَقَ نَفْسًا مُسْلِمَةً ، كَانَتْ فِدْيَتَهُ مِنْ جَهَنَّمَ ، وَمَنْ شَابَ شَيْبَةً فِي سَبِيلِ اللهِ ، عَزَّ وَجَلَّ ، كَانَتْ لَهُ نُورًا يَوْمَ الْقِيَامَةِ. (The Prophet said), “He who built a mosque so that Allah may be remembered therein, will have Allah build a house for him in Paradise. He who freed a Muslim’s neck will have that as ransom for him from Jahannum, and he who spent his youth in Allah’s path, will have Nur on the Day of Standing” (Ibn Kathir).
The above seems to be a combination of several ahadith, all pieces trustworthy (Au.).
Sayyid quotes Ibn Is-haq: “While in Makkah, before emigration to Medina, Abu Bakr freed a total of seven people: `Amir ibn Fuhayrah, who fought in the battle of Badr and was killed in the battle of Bir Ma`unah, was the only other man freed by Abu Bakr (apart from Bilal). The other five were all women. The first two were Umm `Obays and Zanneerah, who lost her eyesight when she was freed. Some people of Quraysh claimed that the two idols Al-Lat and Al-`Uzza caused her loss of her eyesight. Zanneerah said, 'Rubbish! Al-Lat and Al-`Uzza are absolutely powerless.’ Allah then willed that she recover her eyesight. Abu Bakr also freed a woman called An-Nahdiyyah and her daughter, who belonged to a woman of the clan of Abduddar. One day he passed by the two women as their mistress was sending them on an errand to prepare some flour. As she gave them her instructions, she declared: 'By God, I will never set you free.’ Abu Bakr said to her 'Release yourself of your oath.’ She rejoined, 'It was you who spoiled them. Why don’t you set them free?’ He asjed, 'How much do you want for them?’ She named her price. He said, 'It is a deal, and they are free.’ He turned to the two women and told them to give the woman her flour back. They suggested that they should finish preparing it for her first and he agreed.
The fifth woman was a Muslim slave of Mu’ammal’s clan. She was being tortured by Umar ibn al-Khattab, who was then still a disbeliever. He beat her until he was tired and said to her, 'I apologize to you. I have only stopped beating because I am tired, to which she would reply, 'And so shall Allah thrash you.’ Abu Bakr bought her and set her free.”
Since, in these verses, the emancipation of slaves has been given precedence in mention over other forms of charity, Imam Abu Hanifah’s opinion is that the freeing of a slave is of greater virtue than any other form of charity. His two pupils’ opinion is otherwise, but Abu Hanifah’s opinion is weightier (Zamakhshari, Razi). Sha`bi also held the same opinion (Qurtubi).

أَوْ إِطْعَامٌ فِي يَوْمٍ ذِي مَسْغَبَةٍ (14)

(90:14) Or feeding, in a day of hunger,

يَتِيمًا ذَا مَقْرَبَةٍ (15)

(90:15) Of an orphan near of kin.15

15. The Prophet has said in a hadith of Ahmad, reported by Salman b. `Amir: إِنَّ صَدَقَتَكَ عَلَى الْمِسْكِينِ صَدَقَةٌ ، وَإِنَّهَا عَلَى ذِي الرَّحِمِ اثْنَتَانِ صَدَقَةٌ وَصِلَةٌ “Charity to a needy person is one charity, but charity to a needy who is also a kin has double the reward: one for charity and another for joining the kin” (Ibn Kathir).
The report is in Ahmad and other collections, with Shu`ay Arna’ut declaring it Sahih (Au.).

أَوْ مِسْكِينًا ذَا مَتْرَبَةٍ (16)

(90:16) Or a destitute (down) in the dust.16

16. Al-matrabah according to the earliest scholars could mean a dusty person; a person assigned to dust because he is shelterless; or, someone who is in an extremely penurious condition; or one with a large family to support (Ibn Kathir).

ثُمَّ كَانَ مِنَ الَّذِينَ آمَنُوا وَتَوَاصَوْا بِالصَّبْرِ وَتَوَاصَوْا بِالْمَرْحَمَةِ (17)

(90:17) And then, to be of those who believed,17 exhorted one another to perseverance, and exhorted18 one another to mercy.19

17. It is reported that: عَنْ عَائِشَةَ قَالَتْ قُلْتُ يَا رَسُولَ اللَّهِ ، ابْنُ جُدْعَانَ كَانَ فِي الْجَاهِلِيَّةِ يَصِلُ الرَّحِمَ ، وَيُطْعِمُ الْمِسْكِينَ وَيَقْرِي الضَّيْفَ وَيَفُكُّ الْعَانِيَ وَيُحْسِنُ الْجِوَارَ ، فَهَلْ يَنْفَعُهُ ذَلِكَ ؟ قَالَ : " لَا ، إِنَّهُ لَمْ يَقُلْ يَوْمًا قَطُّ : رَبِّ اغْفِرْ لِي خَطِيئَتِي يَوْمَ الدِّينِ `A’isha (ra) asked the Prophet (saws) About Ibn Jud`an who in pre-Islamic days used to join the kin, feed the poor, honor the guests, release the imprisoned, and treat well the neighbors: whether all that would benefit him in the Hereafter? The Prophet replied: “No. It will not. He did not say once, 'O my Lord. Forgive me my sins on the Day of Judgment’” (Qurtubi).
The above – taken from Ahmad and others, is treated as Sahih by many Hadith Doctors (Au.).
(But the good deeds of an unbeliever do not seem to be entirely worthless: Au.) In one report when Hakim b. Hizam asked the Prophet about what would happen to his good deeds of the pre-Islamic days, he replied: أَسْلَمْتَ عَلَى مَا أَسْلَفْتَ مِنَ الْخَيْرِ “It is those deeds that led you to Islam” (Qurtubi, Razi).
The above is on the authority of Qurtubi (Au.).

18. The form of the verb in tawa-saw is indicative of the fact that the believer belongs to a social group, of which, not only the individual, but the entire society is engaged in facing the challenging task of feeding the poor and liberating the weak, so that not only do its members need to observe patience and be merciful to others, but, in addition, they need to enjoin each other to observe patience and continue showing mercy to the less fortunate ones, in order that there is no slackness in their collective efforts to uplift the weaker sections of the society (Au.).
A Communal Responsibility
Sayyid notes: “The society formed by the believers is an integrated structure whose elements share the same feelings and the same awareness of the need of exerting hard efforts in order to establish the Divine system on earth and to carry out its duties fully. Hence, they counsel each other to persevere as they shoulder their common responsibilities. They rally to support one another in order to achieve their common objective. This is something more than the perseverance by the individual although it builds on it, which indicates the individual’s role in the believers’ society, namely, that he must be an element of strength and a source of hope and comfort to the whole society .... the idea of the `community’ is evident in this injunction, as it is emphasized elsewhere in the Qur’an and in the traditions of the Prophet. The idea is central to the concept of the religion of Islam, which is a religion and a way of life of a community.”

19. A hadith of Abu Da’ud, narrated by `Abdullah ibn `Amr reports the Prophet as having said: من لم يَرْحم صغيرنا ويَعْرِف حَقَّ كبيرنا، فليس منا “He who does not show kindness to our children, and is not concerned with the rights of our elders, is not of us” (Ibn Kathir).

أُولَٰئِكَ أَصْحَابُ الْمَيْمَنَةِ (18)

(90:18) Such are the Companions of the Right Hand.20

20. They are called 'Companions of the right hand,’ because on the Day of Judgment, they shall be on the right side of the `Arsh and, shall be handed over their Book of Deeds in their right hands (Qurtubi).

وَالَّذِينَ كَفَرُوا بِآيَاتِنَا هُمْ أَصْحَابُ الْمَشْأَمَةِ (19)

(90:19) As for those who denied Our revelations, they are the Companions of the Left Hand.

عَلَيْهِمْ نَارٌ مُؤْصَدَةٌ (20)

(90:20) Over them (shall be) a vaulted Fire.21

21. Mu’sadah has the connotation of a fire that will cover them from their above, like a lid: Abu Hurayrah, Ibn `Abbas, `Ikrimah, Sa`id b. Jubayr, Mujahid, Muhammad Ibn Ka`b, `Atiyyah al-`Awfi, Hasan, Qatadah and Suddi (with no door to escape through: Dahhak), as also stated in surah Al-Lumazah - Ibn Kathir.Yahya: Add the ahadith and Qur’anic quotes from here onwards.