Table Of Contents

Comprehensive Glossary & Vocabulary Guide For Surah Al-Balad

Delve into the profound meanings of Surah Al-Balad, “The City,” with this comprehensive dictionary, glossary and vocabulary guide. This resource provides an in-depth linguistic and theological analysis of the key Arabic words that form the surah’s powerful discourse on human struggle and the path to salvation. By exploring the etymology, morphology, and Tafsir of essential terms like kabad (toil), al-ʿaqabah (the steep path), and fakku raqabah (freeing a neck), readers can gain a richer understanding of the surah’s core themes: the reality of life’s struggle, the critique of arrogance, and the practical, socially-engaged piety required to achieve success.

Each entry goes beyond simple translation, offering:

Etymology & Root Word Analysis – tracing the origin and linguistic foundation of each term.

Morphology – exploring grammatical patterns and word structures.

Extended Semantic Range – uncovering shades of meaning and contextual depth.

Occurrences in Surah Al-Balad and the Qur’an – showing where and how frequently the term appears in Surah Al-Balad and elsewhere in the Qur’an.

Exegesis (Tafsir) – connecting classical scholarly interpretations for richer understanding.

Thematic Context – placing words within the broader themes and structure of Surah Al-Balad.

Modern & Comparative Lens – highlighting cross-cultural, linguistic, and contemporary insights.

Practical Reflection & Application – drawing lessons relevant to daily life and spirituality.

1. Aḥad (أَحَد) – Anyone

Linguistic Root & Etymology

The root is ʾ-Ḥ-D (أ-ح-د), which means one. Aḥad means “one” or, in a negative context, “anyone.”

The Arabic root is أ-ح-د.

• Morphology: `Aḥad` (أَحَد) is a noun meaning “one” or “anyone.” It is distinct from `wāḥid`, the cardinal number “one.”
• Extended Semantic Range: `Aḥad` is used to emphasize a unique singularity (as in `Allāhu Aḥad`, Allah is The One). In a negative sentence, as here, it is a comprehensive negation: “not for *anyone* at all.”
• Occurrences in Surah Al-Balad and the Qur’an: The word appears twice in this surah. The root is common, with its most famous usage being in Surah Al-Ikhlas.

The surah uses `aḥad` to describe the arrogant human’s delusion. He thinks `an lan yaqdira ʿalayhi aḥad` (“that no one has power over him”) and `an lam yarahu aḥad` (“that no one has seen him”). This denial of “anyone” having power or sight over him is a form of practical atheism, where he forgets the existence of “The One” (`Al-Aḥad`), Allah, who is the ultimate power and witness.

Classical Exegesis (Tafsir)

In Surah Al-Balad, this word is used twice in a powerful and a humbling context (90:5, 7). First, the arrogant human being “thinks that no one has power over him.” Second, he thinks that “no one has seen him” squandering his wealth. The commentators explain that this is a depiction of the delusion of the heedless soul. He feels a false sense of absolute autonomy and privacy. He forgets that there is “One” (God) who has perfect power over him and who has perfect sight of all his deeds. The word “aḥad” is a subtle but powerful reminder of the one God whom he is forgetting.

Thematic Context

This connects to the surah’s central theme of the delusion of human self-sufficiency. The surah is a critique of the arrogant human being who lives in a state of heedlessness of his Creator. The theme is one of a profound and a tragic blindness. The human being thinks that “no one” has power and that “no one” sees, while in reality, the “One” is the ultimate power and the ultimate seer. The surah is a call to awaken from this delusion.

Modern & Comparative Lens

The concept of “practical atheism”—living one’s life as if there is no higher power or no ultimate accountability, even if one professes a belief—is a central challenge of the modern age. This verse is a powerful and an ancient diagnosis of this very state. It is a timeless description of the human tendency to forget the divine presence in the midst of worldly power and indulgence.

Practical Reflection & Application

This verse is a profound and a direct mirror for our own souls. We must be honest with ourselves and ask: “Do I sometimes live as if ‘no one’ sees me?” The practical application is to cultivate a deep and an abiding state of God-consciousness (murāqabah). We should live with the constant and the certain awareness that there is “One” who has perfect power over us and who is a perfect witness to our every deed. This is the key to a life of true and sincere piety.

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2. Ahlaktu mālan lubadā (أَهْلَكْتُ مَالًا لُّبَدًا) – I have wasted wealth in abundance

Linguistic Root & Etymology

Ahlaktu means “I have wasted” or “destroyed.” Mālan is wealth. Lubadā means in abundance or in heaps.

The roots are H-L-K (ه-ل-ك), M-W-L (م-و-ل), and L-B-D (ل-ب-د).

• Morphology: `Ahlaktu` (أَهْلَكْتُ) is a Form IV verb, “I have destroyed/wasted.” `Mālan` (مَالًا) is wealth. `Lubadā` (لُبَدًا) is an adjective meaning “in great heaps” or “piled up.”
• Extended Semantic Range: The verb `ahlaka` implies a destructive form of spending, not just usage but annihilation. `Lubadā` emphasizes the vast quantity of wealth that has been squandered.
• Occurrences in Surah Al-Balad and the Qur’an: The phrase is unique to this surah. The root for `halaka` (destruction) appears over 60 times.

This is the boast of the arrogant man. He prides himself on having `ahlaktu` (destroyed/wasted) `mālan lubadā` (heaps of wealth). His pride lies not in productive spending, but in profligate wastefulness, which he sees as a sign of his status and power. The surah frames this boast as the epitome of foolishness, as this very wealth could have been used to ascend the “steep path” (`al-ʿaqabah`).

Classical Exegesis (Tafsir)

In Surah Al-Balad (90:6), this is the arrogant boast of the heedless human being. The commentators explain that he is not boasting of spending his wealth in a good cause. He is boasting of his ability to “waste” vast amounts of wealth on his own desires, on his rivalries, and in his opposition to the truth. His boast is a sign of his profound foolishness. He sees the “wasting” of wealth as a sign of his power and his honor, while in the divine scale, it is a sign of his own ruin and his complete lack of wisdom.

Thematic Context

This connects to the surah’s central theme of the critique of the materialistic worldview. The surah is a powerful redefinition of what it means to be truly wealthy and truly successful. The theme is one of a profound and a tragic irony. The very action that the disbeliever is so proud of—the “wasting of wealth”—is the ultimate proof of his own spiritual bankruptcy. He has “wasted” the very resource that he could have used to ascend the “steep path” to salvation.

Modern & Comparative Lens

The phenomenon of “conspicuous consumption”—the spending of vast amounts of money on luxury goods for the sole purpose of displaying one’s wealth—is a central feature of modern consumer culture. This verse is a powerful and an ancient critique of this very mindset. It is a timeless and a universal warning against a life of profligate and a meaningless spending.

Practical Reflection & Application

This verse is a powerful call to a mindful and a responsible use of our wealth. The practical application is to see our wealth not as a means for our own boastful “wasting,” but as a trust from God that is to be used for what is good and beneficial. We should strive to be among those who “spend” their wealth, not those who “waste” it. The surah itself gives us the best investment opportunities: the freeing of a slave and the feeding of the hungry.

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3. Al-ʿAqabah (الْعَقَبَة) – The Steep Path

Linguistic Root & Etymology

The root is ʿ-Q-B (ع-ق-ب), which means a steep mountain path or an obstacle. Al-ʿAqabah is a steep and difficult ascent.

The Arabic root is ع-ق-ب.

• Morphology: `Al-ʿAqabah` (الْعَقَبَة) is a noun.
• Extended Semantic Range: The root relates to that which “comes after” or the “heel” (`ʿaqib`). `ʿUqbā` or `ʿāqibah` is the end result or consequence. An `ʿaqabah` is a difficult, uphill path that one must overcome to reach a destination.
• Occurrences in Surah Al-Balad and the Qur’an: The word appears 3 times in this surah. The root is very common, appearing over 170 times.

`Al-ʿAqabah` is a powerful metaphor for the path of righteousness. It is not an easy, downhill slope, but a “steep path” that requires struggle and exertion (`iqtiḥām`). The surah defines this path not through complex rituals, but through difficult acts of social compassion: freeing the enslaved and feeding the destitute. This is the noble struggle that gives meaning to the “toil” (`kabad`) of human existence.

Classical Exegesis (Tafsir)

This is a central concept in Surah Al-Balad (90:11-12). After describing the heedless human who boasts of his wasted wealth, the surah asks, “But he has not broken through the steep path. And what can make you know what is the steep path?” The commentators explain that the “steep path” is a powerful metaphor for the difficult but rewarding path of righteousness. It is the “uphill” struggle against one’s own stinginess and one’s own ego to perform the difficult acts of selfless charity and compassion. The surah then proceeds to define this “steep path”: it is the freeing of a slave, the feeding of the hungry orphan and the needy, and being of those who enjoin patience and mercy.

Thematic Context

This is the central theme of the surah. The surah is a call to a life of meaningful struggle. The “steep path” is the positive and the salvific form of the “toil” (kabad) that the surah has already stated is the fundamental nature of our existence. The theme is that since we have been created for a life of struggle, the wise person is the one who chooses the difficult, “uphill” struggle of righteousness, not the easy, “downhill” path of heedlessness. It is a choice between a meaningful struggle and a meaningless one.

Modern & Comparative Lens

The metaphor of life as a “steep and difficult ascent” is a universal one for a life of moral and spiritual striving. This Qur’anic verse is a particularly beautiful and a powerful expression of this. It is a rejection of an “easy” religion. The path to salvation is presented not as a simple declaration of faith, but as a difficult “storming of the heights” of one’s own character.

Practical Reflection & Application

This verse is a direct and a powerful invitation to every one of us. We are all standing at the foot of this “steep path.” The practical application is to make the conscious and the daily choice to “break through” it. We should embrace the difficult but beautiful struggles of our faith. We should challenge ourselves to be more generous, more patient, and more compassionate. It is a call to a life of noble and beautiful exertion, the only path that leads to the company of the “Companions of the Right.”

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4. Aṣḥāb al-maymanah (أَصْحَابُ الْمَيْمَنَةِ) – The Companions of the Right

Linguistic Root & Etymology

Aṣḥāb means companions. Al-Maymanah (root: Y-M-N (ي-م-ن)) is derived from yamīn (the right hand) and yumn (good fortune). The phrase means “The Companions of the Right” or “The Companions of Good Fortune.”

The roots are Ṣ-Ḥ-B (ص-ح-ب) and ي-م-ن.

• Morphology: This is a genitive construct. `Aṣḥāb` is the plural of `ṣāḥib` (companion). `Al-Maymanah` is a noun signifying the right side or good fortune.
• Occurrences in Surah Al-Balad and the Qur’an: The phrase appears once here. It is a recurring term in the Qur’an, especially in Surah Al-Waqi’ah, where humanity is divided into three groups.

This is the title of honor for those who succeed in traversing the “steep path.” They are the `Aṣḥāb al-Maymanah` for two reasons: they will receive their book of deeds in their right hand (`yamīn`), a sign of honor, and their ultimate destiny is one of good fortune (`yumn`) and eternal bliss.

Classical Exegesis (Tafsir)

In Surah Al-Balad (90:18), this is the title given to those who have successfully traversed the “steep path.” “Those are the companions of the right.” The commentators explain that these are the righteous believers who have proven their faith through the difficult acts of selfless charity and compassion. They are the “Companions of the Right” because they will receive their book of deeds in their right hand, a sign of their success and salvation. Their name also signifies their state of blessedness and good fortune.

Thematic Context

This is a central part of the surah’s theme of the final sorting of humanity. The surah’s primary purpose is to describe the path that leads to this blessed company. The “Companions of the Right” are the successful ones, and the surah has given a clear and a practical roadmap for how to be among them. The theme is that membership in this blessed group is not a matter of a blind faith, but is the direct result of a life of active and compassionate striving.

Modern & Comparative Lens

The use of “right” and “left” to symbolize good and evil, or salvation and damnation, is a powerful and near-universal archetype found in many cultures and religious traditions. The Qur’anic terminology is rich and multi-layered, as “right” signifies not just a direction, but also righteousness, strength, and good fortune.

Practical Reflection & Application

This verse encourages us to strive to be among the “Companions of the Right.” The surah itself has provided a detailed and a practical description of their character. The practical application is to live a life that is characterized by the difficult but beautiful virtues of the “steep path”: to be generous, to care for the orphan and the needy, to be patient, and to be compassionate. This is the clear and the direct path to being counted among the company of the fortunate.

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5. Aṣḥāb al-mashʾamah (أَصْحَابُ الْمَشْأَمَةِ) – The Companions of the Left

Linguistic Root & Etymology

Aṣḥāb means companions. Al-Mashʾamah (root: SH-ʾ-M (ش-أ-م)) is derived from shimāl (the left hand) and shuʾm (bad omen or misfortune). The phrase means “The Companions of the Left” or “The Companions of Misfortune.”

The roots are Ṣ-Ḥ-B (ص-ح-ب) and ش-أ-م.

• Morphology: This is a genitive construct. `Aṣḥāb` is the plural of `ṣāḥib` (companion). `Al-Mash’amah` is a noun signifying the left side or ill-fortune.
• Occurrences in Surah Al-Balad and the Qur’an: The phrase appears once here. It is the direct counterpart to `Aṣḥāb al-Maymanah` and also appears prominently in Surah Al-Waqi’ah.

This is the title for those who reject the “steep path” and disbelieve in God’s signs. They are the `Aṣḥāb al-Mash’amah` because they will receive their book of deeds in their left hand (`shimāl`), a sign of disgrace, and their ultimate end is one of `shu’m` (misfortune) and eternal ruin.

Classical Exegesis (Tafsir)

In Surah Al-Balad (90:19), this is the title given to those who have rejected the signs of God. “But they who disbelieved in Our signs – they are the companions of the left.” The commentators explain that these are the disbelievers and the wicked. They are the “Companions of the Left” because they will receive their book of deeds in their left hand, a sign of their disgrace and condemnation. Their name also signifies their state of wretchedness and ill fortune. Their final abode is the “enveloping Fire.”

Thematic Context

This is a central part of the surah’s theme of the final sorting. The “Companions of the Left” are the direct counterpart to the “Companions of the Right.” The surah has provided a clear and a practical description of the path of the righteous. This verse shows that the rejection of that path is what places one in the company of the unfortunate. The theme is one of a clear and a binary final choice with two eternal and opposing destinies.

Modern & Comparative Lens

The use of “left” to symbolize the sinister or the unfortunate is a common archetype in many cultures. The Qur’an uses this powerful symbolic language to create a vivid and memorable image of the state of the damned. The description of their fate is a powerful warning about the ultimate consequences of a life lived in denial of the truth and in neglect of the duties of compassion.

Practical Reflection & Application

This verse is a powerful warning. The practical application is to flee from the beliefs and the actions that would cause one to be placed among the “Companions of the Left.” This means avoiding the disbelief and the heedlessness that the surah has condemned. It is a call to choose our companions and our destiny wisely in this life, by choosing the “steep path” that leads to the company of the “Companions of the Right.”

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6. Āmanū (آمَنُوا) – They believe

Linguistic Root & Etymology

The root is ʾ-M-N (أ-م-ن), meaning to be safe or to believe. The verb āmanū means “they believed” or “they have faith.”

The Arabic root is أ-م-ن.

• Morphology: `Āmanū` (آمَنُوا) is a Form IV perfect tense verb, “they believed” or “they entered into a state of security/faith.”
• Extended Semantic Range: The root carries the core meaning of security and safety. `Īmān` (إِيمَان), faith, is what provides true `amn` (أَمْن), security. From this root also come `amānah` (trust) and `mu’min` (a believer).
• Occurrences in Surah Al-Balad and the Qur’an: The verb appears once here. The root is extremely common, appearing over 870 times.

`Īmān` (belief) is presented as the essential inner state of those who traverse the “steep path.” The difficult acts of charity are not ends in themselves; they must be preceded by and based upon this foundational act of faith. The surah structures the description carefully: after listing the acts of charity, it clarifies that those who perform them must “then be of those who `āmanū` (believe),” showing that faith is the spirit that gives life to the body of good deeds.

Classical Exegesis (Tafsir)

In Surah Al-Balad (90:17), this is the foundational quality of those who are on the “steep path.” “And then to be of those who believe…” The commentators explain that the great acts of charity, like freeing a slave and feeding the poor, are only truly valuable and are only a part of the “steep path” if they are built upon the foundation of a sincere “belief” in God. The verse shows that true righteousness is a combination of both faith (īmān) and action (ʿamal). The two are inseparable.

Thematic Context

This connects to the surah’s theme of a holistic and a meaningful piety. The surah has emphasized the difficult, practical actions of the “steep path.” This verse provides the inner, spiritual foundation for those actions. The theme is that true Islam is not just a social welfare program; it is a complete way of life where the acts of compassion are a direct and a necessary fruit of a sincere and a deeply-held “belief.”

Modern & Comparative Lens

The relationship between “faith” and “works” is a central theological topic in all the Abrahamic traditions. This verse is a powerful Qur’anic statement of their inseparability. It is a rejection of a purely works-based righteousness and a rejection of a purely faith-based righteousness. The Islamic model, as beautifully summarized here, is one where a sincere “belief” is the necessary root that gives life to the branches of righteous and compassionate action.

Practical Reflection & Application

This verse is a direct and a practical guide for our own spiritual lives. The practical application is to ensure that our good deeds are always grounded in a sincere and a correct “belief.” We should perform our acts of charity not for the sake of reputation or for a mere humanitarian impulse, but out of a deep and a sincere faith in God and a desire to seek His pleasure. This is the key to having our striving accepted and to being counted among the Companions of the Right.

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7. Al-Balad (الْبَلَد) – The City

Linguistic Root & Etymology

Al-Balad is a city or a town. The definite article (“the”) implies a specific, known city.

The root is B-L-D (ب-ل-د).

• Morphology: `Al-Balad` (الْبَلَد) is a noun.
• Extended Semantic Range: The root refers to a land, country, or city (`balad`).
• Occurrences in Surah Al-Balad and the Qur’an: The word appears twice in this surah and gives it its name. The root appears 19 times.

The surah opens with an oath by “this city,” referring to Mecca. This immediately grounds the universal message of the surah in a specific, sacred location. Mecca is not just any city; it is the city of the Ka’bah and the city of the Prophet Muhammad ﷺ. The oath honors the city and sets the stage for discussing the “toil” (`kabad`) that the Prophet himself was enduring within its sacred precincts.

Classical Exegesis (Tafsir)

This word gives the surah its name and is the first object of the opening oath (90:1). “I swear by this city.” The commentators are in unanimous agreement that “this city” is the sacred city of Mecca. The surah then immediately adds, “And you, [O Muhammad], are free in this city.” This is a profound and a multi-layered statement. It is a sign of the immense honor of the city, which has been made even more honorable by the presence of the Prophet within it. It is also seen as a prophecy of the future conquest of Mecca, a day when the Prophet would be “free” and victorious in the very city from which he was being persecuted.

Thematic Context

The oath by the “city” is the foundational theme of the surah. It connects to the theme of the surah as a source of consolation and strength for the Prophet. The surah is swearing an oath by his very own “city,” the place of his birth and his struggle, to affirm the reality of the human condition of “toil.” The theme is a powerful and a personal one. The Prophet’s own life of “toil” in this sacred “city” is the ultimate and most perfect example of the truth that the surah has come to teach.

Modern & Comparative Lens

The concept of a “sacred city” is a central one in many religious traditions. Mecca, as the site of the first house of worship and the birthplace of the final Prophet, holds a unique and a central place in the Islamic sacred geography. This divine oath by the “city” is the ultimate statement of its immense and profound spiritual significance.

Practical Reflection & Application

This verse should fill the hearts of the believers with a deep love and a reverence for the sacred “city” of Mecca. The practical application is to honor this city and to long to visit it for the pilgrimage. It is also a reminder of the immense struggle of our Prophet in this very city. This should increase our love for him and our appreciation for the great sacrifices that he made to deliver the message to us.

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8. ʿAynayn (عَيْنَيْنِ) – Two eyes

Linguistic Root & Etymology

ʿAynayn is the dual form of ʿayn, an eye.

The root is ʿ-Y-N (ع-ي-ن).

• Morphology: `ʿAynayn` (عَيْنَيْنِ) is the dual form of the noun `ʿayn` (eye).
• Extended Semantic Range: `ʿAyn` can also mean a spring/source of water, or the essence of a thing. The dual form here refers specifically to the two organs of sight.
• Occurrences in Surah Al-Balad and the Qur’an: The word appears once here. The root is common.

This is the first of a series of rhetorical questions meant to awaken the ungrateful human. “Have We not made for him two eyes?” The gift of sight is presented as a primary and undeniable proof of God’s creative power and mercy. The question implies: How can one who possesses such a miraculous faculty fail to “see” the truth and remain ungrateful to its giver?

Classical Exegesis (Tafsir)

In Surah Al-Balad (90:8), as part of the rebuke to the arrogant human, the surah asks a series of rhetorical questions. “Have We not made for him two eyes?” The commentators explain that this is a call to reflect on one of the most magnificent and most obvious of all divine blessings. The gift of sight, with the intricate and the perfect design of the “two eyes,” is an undeniable and a personal proof of a wise and a benevolent creator. The surah is asking: “How can you be so arrogant and so ungrateful when you carry this miracle in your very own face?”

Thematic Context

This is a central part of the surah’s argument against human ingratitude. The theme is to overwhelm the denier with the clear and the personal evidence of God’s grace. The surah is a call to a journey of self-reflection. The “two eyes” are the first stop on this journey. The theme is that a proper reflection on our own faculties should be sufficient to lead us to a state of humble and grateful submission.

Modern & Comparative Lens

The human eye is a marvel of biological engineering, a source of endless wonder for modern science. The Qur’an’s use of this specific and powerful example is a timeless one. It is a call to a science that is coupled with a sense of awe and gratitude. The verse is a powerful and a direct refutation of a worldview that would see this magnificent organ as a product of a blind and a random chance.

Practical Reflection & Application

This verse is a direct and a beautiful call to gratitude for the gift of sight. The practical application is to be mindful of this blessing and to thank God for it. We should also show our gratitude by using our “two eyes” for the purpose for which they were created: to read the Qur’an, to look upon the signs of God in the creation, and to lower our gaze from what is forbidden. This is the true meaning of gratitude for the gift of sight.

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9. Fakku raqabah (فَكُّ رَقَبَةٍ) – The freeing of a slave

Linguistic Root & Etymology

Fakk means the freeing or the releasing. Raqabah (root: R-Q-B (ر-ق-ب)) is a neck, and by extension, a slave.

The root for `fakk` is F-K-K (ف-ك-ك) and for `raqabah` is ر-ق-ب.

• Morphology: `Fakku Raqabah` (فَكُّ رَقَبَةٍ) is a verbal noun construct. `Fakk` is the verbal noun of `fakka` (to untie, release). `Raqabah` is a neck.
• Extended Semantic Range: `Fakka` means to release from bondage. `Raqabah` (neck) is a metonym for a slave, as a slave was considered to be under the yoke or bondage of their master. “To free a neck” is to grant manumission.
• Occurrences in Surah Al-Balad and the Qur’an: The phrase appears once here. The concept is a central virtue in Islamic ethics.

This is the first definition of the “steep path” (`al-ʿaqabah`). The path to righteousness begins with this difficult and costly act of social liberation. At a time when slavery was a deeply entrenched global institution, the Qur’an presents manumission not just as a good deed, but as a central act of piety required to ascend the path to salvation.

Classical Exegesis (Tafsir)

In Surah Al-Balad (90:13), this is the first of the great and difficult deeds that define the “steep path.” “It is the freeing of a slave.” The commentators explain that at the time of the revelation, the freeing of a slave was one of the most noble, the most difficult, and the most socially transformative of all possible good deeds. It was a direct attack on the unjust and the deeply entrenched institution of slavery. The surah presents this act of liberation as the first and the primary step on the “steep path” of righteousness.

Thematic Context

This connects to the surah’s central theme of a practical and a socially engaged piety. The surah is a call to a faith that is not just about personal belief, but is about actively working to establish justice and to liberate the oppressed. The theme is that the path to God is a “steep” one, and it begins with the difficult and the costly work of freeing our fellow human beings from bondage.

Modern & Comparative Lens

The Qur’an’s consistent encouragement of the “freeing of slaves” and its establishment of this as one of the highest of all religious virtues was a radical and a progressive social teaching in its 7th-century context. While slavery in its classical form has been abolished, the principle of “freeing a neck” is a timeless one. In a modern context, this can be extended to the struggle to free people from all forms of bondage: from the bondage of debt, of oppression, of ignorance, and of addiction.

Practical Reflection & Application

This verse is a call to be a liberating force in the world. The practical application is to be among those who are actively working to “free” people from the different forms of bondage that afflict our modern world. We can do this by supporting organizations that fight human trafficking, by working to alleviate the burden of debt from the poor, and by spreading the light of education that can free the mind from the bondage of ignorance. It is a call to be a liberator, not an enslaver.

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10. Hadaynāhu al-najdayn (وَهَدَيْنَاهُ النَّجْدَيْنِ) – And We have shown him the two highways

Linguistic Root & Etymology

Hadaynāhu means “We have guided him.” An-Najdayn is the dual of najd, which is a high and a clear road. The phrase means “the two high and clear highways.”

The root for `hadaynāhu` is H-D-Y (ه-د-ي) and for `an-najdayn` is N-J-D (ن-ج-د).

• Morphology: `Hadaynāhu` (هَدَيْنَاهُ) is a first-person plural perfect tense verb. `An-Najdayn` (النَّجْدَيْن) is a dual noun.
• Extended Semantic Range: `Hadā` means to guide or show the way. A `najd` is a high, elevated, and therefore clear path or plateau. The dual `an-najdayn` refers to two such clear paths.
• Occurrences in Surah Al-Balad and the Qur’an: This phrase is unique to this surah.

This verse declares that humanity has been given a clear moral choice. God has not only given us the faculties to perceive (eyes, tongue) but has also `hadaynāhu` (shown him) `an-najdayn` (the two clear highways) of good and evil. This establishes human free will and moral responsibility. The choice is clear; one cannot claim ignorance.

Classical Exegesis (Tafsir)

In Surah Al-Balad (90:10), after listing the gifts of the senses and the tongue, the surah states, “And have We not shown him the two highways?” The commentators explain that this is a reference to the two clear and distinct paths that have been shown to every human being: the path of good and the path of evil. The paths are described as “highways” because they are clear, apparent, and well-trodden. This is a statement of the perfect and the complete guidance that has been given to humanity. We have been given both the faculties to choose (the eyes and the tongue) and the clear choice itself.

Thematic Context

This connects to the central theme of the surah: the moral and the spiritual choice that is at the heart of the human “toil.” The surah is a call to choose the correct of the two “highways.” The theme is one of a profound and an inescapable responsibility. We cannot claim that the path was not clear. The surah then immediately goes on to describe the tragedy that, despite the clarity of the choice, the human being has not “broken through” the difficult, uphill “highway” of righteousness.

Modern & Comparative Lens

The concept of the “two paths” or the “fork in the road” is a universal archetype for the human moral journey. This Qur’anic verse is a particularly beautiful and a powerful expression of this. It is a rejection of a moral relativism that would claim that there is no clear right and wrong. The surah asserts that the two “highways” have been made clear. This is a foundational principle of the Islamic ethical worldview.

Practical Reflection & Application

This verse is a profound reminder of the great blessing and the great responsibility of guidance. The practical application is to be grateful that God has shown us the “two highways” with such clarity in the Qur’an and the Sunnah. It is then our responsibility to consciously and consistently choose the high and difficult road of goodness over the low and easy road of evil. It is a call to be a mindful and a responsible traveler on the journey of life.

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11. Ḥillun (حِلٌّ) – A resident / One permitted

Linguistic Root & Etymology

The root is Ḥ-L-L (ح-ل-ل), which means to untie or to reside in a place. A ḥill is a resident or one who is permitted in a place.

The Arabic root is ح-ل-ل.

• Morphology: `Ḥillun` (حِلّ) is a verbal noun meaning one who resides, or that which is lawful/permitted.
• Extended Semantic Range: The root has two main branches: 1) To reside (`ḥalla`). 2) To be lawful or untied (`ḥalāl`). Both meanings are considered intended here.
• Occurrences in Surah Al-Balad and the Qur’an: The word appears once here. The root is common, appearing over 40 times.

This verse carries a double meaning. “And you are a `ḥill` in this city” means: 1) You are a resident of this city, which adds to its honor. 2) You will be made `ḥill` (lawful) in this city, a prophecy that on the Day of the Conquest of Mecca, the prohibition of fighting in the sacred city would be temporarily lifted for the Prophet ﷺ to purify it.

Classical Exegesis (Tafsir)

In Surah Al-Balad (90:2), after the oath by “this city,” God says to the Prophet, “And you are a resident in this city.” The commentators have explained this in two profound ways. The first is that it is a statement of honor for the city of Mecca: “I swear by this city, and its honor is increased by the fact that you, O Muhammad, are a ‘resident’ within it.” The second is a prophecy and a consolation for the Prophet: “And you will be ‘made lawful’ (ḥill) in this city,” meaning that a day will come (the conquest of Mecca) when you will be victorious and you will be permitted to fight in this sacred city to purify it from its idols.

Thematic Context

This connects to the surah’s theme as a source of consolation and strength for the Prophet. The surah is swearing an oath by his own city and by his own presence within it to affirm the truth of his mission. The theme is a powerful and a personal one. The Prophet’s own life of “toil” in this sacred city is presented as a sign and a proof of the truth that the surah has come to teach. It is a divine validation of his person and his mission.

Modern & Comparative Lens

The connection between a sacred person and a sacred place is a powerful one. This verse is a beautiful and a profound expression of this. It is a statement that the sanctity of Mecca is not just in its ancient history, but is also in its connection to the final Prophet who was a “resident” within it. It is a powerful statement on the intimate and the unbreakable bond between the Prophet and his city.

Practical Reflection & Application

This verse should fill our hearts with a deep love and a reverence for the Prophet and for the sacred city of Mecca. The practical application is to honor the city of Mecca as the city of our Prophet, and to see in his story of persecution and of ultimate victory a source of profound inspiration for our own lives. It is a call to be a loyal “resident” in the “city” of Islam, the community of the Prophet.

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12. Al-Insān (الْإِنسَان) – The Human Being

Linguistic Root & Etymology

Al-Insān refers to the human being.

The root is often considered to be A-N-S (أ-ن-س).

• Morphology: `Al-Insān` (الْإِنسَان) is a noun for the human being as a species.
• Extended Semantic Range: The root `A-N-S` means to be familiar, sociable, or to perceive. `Insān` is thus a social creature who finds `uns` (intimacy) with others. An alternative etymology links it to the root of `nasiya` (to forget), highlighting the human’s forgetful nature.
• Occurrences in Surah Al-Balad and the Qur’an: The word `insān` appears once in this surah. It appears 65 times in total in the Qur’an.

The surah makes a universal statement about `al-insān`: “We have certainly created the human being in toil.” This is a diagnosis of the fundamental nature of human existence. The entire surah is a discourse on how this `insān` should navigate this life of inherent struggle (`kabad`), either by wasting his efforts or by directing them towards the noble “steep path.”

Classical Exegesis (Tafsir)

In Surah Al-Balad (90:4), the surah makes a definitive statement about the human condition. “We have certainly created the human being into toil.” The commentators explain that the surah uses this general and universal term to show that the reality it is describing—a life of struggle and hardship—is a fundamental and an inescapable part of the “human” condition. The surah is a direct and a personal address to every single “human being,” calling them to reflect on the nature of their own existence.

Thematic Context

The “human being” is the central protagonist of the surah’s drama. The surah is a profound exploration of the human psychology in the face of this life of toil. It diagnoses the human tendency to be arrogant and to boast of wasted wealth, and it calls “the human being” to a higher and more noble form of struggle: the struggle of the “steep path.” The entire surah is a mirror that is held up to “the human being,” a call to understand their true nature and their ultimate purpose.

Modern & Comparative Lens

The question of what it means to be “human” and the diagnosis of the “human condition” is the central question of all philosophy and art. The Qur’an’s use of the term “al-insān” is a profound one. It is not just a biological category; it is a moral and a spiritual one. The surah is a deep and a timeless exploration of the great drama of the “human” condition: our creation for toil, our test, our choices, and our ultimate and inescapable destiny.

Practical Reflection & Application

This verse encourages us to read the surah as a direct and a personal message to our own selves. When the surah speaks of “the human being,” we should hear our own name. The practical application is to engage in the profound self-reflection that the surah calls for. We should be honest with ourselves about our own relationship with the “toil” of life, and we should strive to be the noble and the compassionate version of the “human being” that the surah is calling us to be.

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13. Iqtaḥama (اقْتَحَمَ) – He has broken through

Linguistic Root & Etymology

The root is Q-Ḥ-M (ق-ح-م), which means to plunge into something with difficulty or to storm a difficult place. The verb iqtaḥama (Form VIII) means to break through or to attempt a difficult path.

The Arabic root is ق-ح-م.

• Morphology: `Iqtaḥama` (اقْتَحَمَ) is a Form VIII perfect tense verb. Form VIII (`iftaʿala`) often denotes an effortful, deliberate action.
• Extended Semantic Range: The root `qaḥama` means to rush into something without hesitation, often a danger or a great difficulty. `Iqtiḥām` is the act of storming or plunging into a challenge.
• Occurrences in Surah Al-Balad and the Qur’an: This verb appears only once in the Qur’an, in this verse.

This unique verb powerfully describes the effort required for the path of righteousness. `Fa-lā-qtaḥama al-ʿaqabah` (“But he has not broken through the steep path”). It is not a gentle stroll but an `iqtiḥām`—a vigorous, effortful “storming” of an obstacle. It implies that the path of charity and compassion requires a decisive struggle against one’s own ego and stinginess.

Classical Exegesis (Tafsir)

In Surah Al-Balad (90:11), after describing the heedless human who boasts of his wasted wealth, the surah asks, “But he has not broken through the steep path.” The commentators explain that this is a powerful and a poignant critique. The arrogant man has shown that he is willing to spend his wealth for the sake of his ego, but he has not been willing to use that same wealth and effort to “break through” the truly difficult and truly valuable “steep path” of righteousness. He has failed the real test of his character. He has chosen the easy path of desire over the difficult path of virtue.

Thematic Context

This is the central theme of the surah. The surah is a call to a life of meaningful struggle. The “steep path” is the positive and the salvific form of the “toil” (kabad) that the surah has already stated is the fundamental nature of our existence. The theme is that since we have been created for a life of struggle, the wise person is the one who chooses the difficult, “uphill” struggle of righteousness, not the easy, “downhill” path of heedlessness. It is a choice between a meaningful struggle and a meaningless one.

Modern & Comparative Lens

The metaphor of “breaking through” a difficult path is a universal one for a life of moral and spiritual striving. This Qur’anic verse is a particularly beautiful and a powerful expression of this. It is a rejection of an “easy” religion. The path to salvation is presented not as a simple declaration of faith, but as a difficult “storming of the heights” of one’s own character.

Practical Reflection & Application

This verse is a direct and a powerful invitation to every one of us. We are all standing at the foot of this “steep path.” The practical application is to make the conscious and the daily choice to “break through” it. We should embrace the difficult but beautiful struggles of our faith. We should challenge ourselves to be more generous, more patient, and more compassionate. It is a call to a life of noble and beautiful exertion, the only path that leads to the company of the “Companions of the Right.”

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14. Iṭʿāmun (إِطْعَامٌ) – Feeding

Linguistic Root & Etymology

The root is Ṭ-ʿ-M (ط-ع-م), which means to taste or to eat. Iṭʿām is the verbal noun, the act of feeding.

The Arabic root is ط-ع-م.

• Morphology: `Iṭʿām` (إِطْعَام) is the verbal noun of the Form IV verb `aṭʿama` (to feed).
• Extended Semantic Range: The root relates to food (`ṭaʿām`), taste, and eating. The causative act of `iṭʿām` (feeding others) is highlighted throughout the Qur’an as a primary virtue.
• Occurrences in Surah Al-Balad and the Qur’an: The noun appears once here. The root appears about 47 times.

Along with freeing a slave, `iṭʿām` (feeding) the hungry is the second definition of the “steep path.” The surah specifies that this feeding should be `fī yawmin dhī masghabah` (“on a day of severe hunger”), highlighting that the most valuable charity is that which is given at a time of great need.

Classical Exegesis (Tafsir)

In the definition of the “steep path” in Surah Al-Balad (90:14), this is the second of the great and difficult deeds mentioned. “Or the feeding on a day of severe hunger.” The commentators explain that this is a central and a foundational act of righteousness in Islam. The act of “feeding” the hungry is presented as one of the key and most difficult challenges that the human being must overcome to ascend the “steep path.” The surah then specifies the recipients of this feeding: the orphan of near kinship and the needy person in the dust. It is a call to a practical and a compassionate social justice.

Thematic Context

This connects to the surah’s central theme of a practical and a socially engaged piety. The surah has critiqued the arrogant man who wastes his wealth and who does not care for the poor. This verse provides the direct and the positive counterpart. The theme is that true piety is not just a private, spiritual affair. It must be manifested in this direct and a compassionate act of “feeding” the hungry. This is a non-negotiable part of the path to God.

Modern & Comparative Lens

The ethical duty to “feed the hungry” is a universal and a central principle in all of the world’s great religious and humanitarian traditions. The Qur’an’s placement of this as a key part of the “steep path” gives it a profound and a central importance. It is not just a good deed; it is a difficult, uphill struggle against our own selfishness and a key to our own salvation.

Practical Reflection & Application

This verse is a direct and a powerful command to be a part of the solution to hunger in our world. The practical application is to be a person who is actively engaged in “feeding” the poor. We can do this by giving in charity to food banks, by sponsoring the meals of an orphan, or by simply sharing our own food with a hungry neighbor. It is a call to a compassionate and a life-giving faith.

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15. Kabad (كَبَدٍ) – Toil / struggle

Linguistic Root & Etymology

The root is K-B-D (ك-ب-د), which relates to the liver, and by extension, to difficulty and hardship. Kabad is a state of toil, struggle, or hardship.

The Arabic root is ك-ب-د.

• Morphology: `Kabad` (كَبَد) is a noun.
• Extended Semantic Range: The root is related to the `kabid` (liver), considered a center of emotion and suffering. `Kabad` thus implies not just physical labor, but a state of intense struggle, hardship, and affliction that is inherent to existence.
• Occurrences in Surah Al-Balad and the Qur’an: This word appears only once in the Qur’an, in this verse.

This is the central thesis that the opening oaths affirm: “We have certainly created man `fī kabad` (in toil).” This is a profound statement about the nature of the human condition. Life is not meant to be a place of effortless ease; it is an arena of `kabad`—of struggle, hardship, and continuous effort. The surah’s core message is to channel this inevitable toil towards the noble, “steep path” of righteousness.

Classical Exegesis (Tafsir)

In Surah Al-Balad (90:4), a definitive statement is made about the human condition. “We have certainly created man into toil.” The commentators explain that this is a statement of a universal and an inescapable reality. From the moment of birth to the moment of death, the life of the human being is a series of “struggles” and “hardships,” both physical and psychological. There is no such thing as a life of effortless ease. This is the fundamental nature of the worldly existence.

Thematic Context

This is the foundational thesis statement of the entire surah. The surah has just sworn a series of powerful oaths, and this is the great truth that the oath is affirming. The theme is a realistic and a sobering one. The surah is a call to embrace this reality of “toil,” not to flee from it. The crucial choice that the surah presents is not *whether* to struggle, but *for what* to struggle. Will our “toil” be in the futile pursuit of this world, or in the noble and salvific ascent of the “steep path”?

Modern & Comparative Lens

The concept of life as a “struggle” or a “suffering” is a central theme in many philosophical and religious traditions, most famously in the first noble truth of Buddhism. The Qur’anic term “kabad” is a particularly powerful and a realistic one. It is a rejection of a naive and a utopian view of the worldly life. It is a call to a sober and a mature spirituality that is prepared for the inevitable “toil” of the human journey.

Practical Reflection & Application

This verse is a profound source of consolation and a powerful guide for our perspective. The practical application is to accept the “toil” of life with patience and with purpose. We should not be surprised or disheartened by the difficulties and the struggles that we face. We should see this “kabad” as an integral and a necessary part of our journey to our Lord. We should strive to make our toil a toil *for* Him, so that our exertion in this life may be turned into our eternal rest in the next.

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16. Khalaqnā (خَلَقْنَا) – We have created

Linguistic Root & Etymology

The root is KH-L-Q (خ-ل-ق), which means to create. The verb khalaqnā means “We have created.”

The Arabic root is خ-ل-ق.

• Morphology: `Khalaqnā` (خَلَقْنَا) is a first-person plural perfect tense verb. The plural “We” is the plural of majesty.
• Occurrences in Surah Al-Balad and the Qur’an: The verb appears once here. The root is a primary theological term, appearing over 260 times.

The verb `khalaqnā` establishes the divine source of the human condition. “We have created man in toil.” The state of `kabad` (struggle) is not an accident or a curse, but a deliberate part of the divine design for human existence. It is the very arena in which the moral test of life takes place.

Classical Exegesis (Tafsir)

In Surah Al-Balad (90:4), this is the definitive statement about the human condition. “We have certainly created man into toil.” The commentators explain that this is a statement of a universal and an inescapable reality. The fact that we have been “created” for this life of struggle is not an accident; it is a part of the divine design. This is the nature of the test that our Creator has decreed for us.

Thematic Context

This connects to the surah’s theme of the purposeful nature of our existence. The surah is a call to understand the reality of our creation. The theme is that our life of “toil” is not a meaningless suffering. It is a purposeful “creation,” designed to be the arena in which we can prove our faith and our character. The surah is a call to embrace the nature of our “creation” and to succeed in the test for which we were made.

Modern & Comparative Lens

The concept of a “purposeful creation” is the ultimate dividing line between a religious and a materialistic worldview. This verse is a powerful and a direct statement of the religious position. It asserts that the struggles and the hardships of the human condition are not a random and a meaningless product of a blind evolution, but are an integral part of the wise and a purposeful design of a divine creator.

Practical Reflection & Application

This verse is a powerful re-framing of our perspective on the difficulties of life. The practical application is to see our struggles not as a curse, but as a part of the very fabric of our “creation.” We should embrace the challenges of life with a sense of purpose, recognizing that it is in the midst of this divinely-created “toil” that we have the opportunity to grow, to be purified, and to draw closer to the one who “created” us.

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17. Lā uqsimu (لَا أُقْسِمُ) – I swear

Linguistic Root & Etymology

Lā uqsimu literally means “I do not swear.” The particle “lā” before it is a point of great linguistic subtlety. The commentators have explained it either as an emphatic negation (“The matter is so clear that I do not need to swear”) which then implies an even greater oath (“Nay, but I do swear!”), or simply as an emphatic particle that adds gravity to the oath.

The root is Q-S-M (ق-س-م).

• Morphology: `Lā uqsimu` (لَا أُقْسِمُ) is a phrase containing a particle `lā` and a first-person verb `uqsimu` (I swear).
• Extended Semantic Range: The root means to divide or apportion, from which comes the meaning of swearing an oath (`qasam`), as one is “apportioning” a statement as true.
• Occurrences in Surah Al-Balad and the Qur’an: The phrase `Lā uqsimu` is a powerful and recurring opening for oaths in the Qur’an (e.g., in Surahs Al-Qiyamah, Al-Haqqah). It appears once in this surah.

This majestic opening, `Lā uqsimu bi-hādhā-l-balad` (“I swear by this city”), immediately captures the listener’s attention. The `lā` adds a layer of emphasis, making the oath even more solemn. God Himself swears an oath to affirm the truth of the message that is to follow, signifying its immense importance.

Classical Exegesis (Tafsir)

Surah Al-Balad opens with this powerful and majestic oath (90:1). “I swear by this city.” The commentators explain that God is swearing by the sacred city of Mecca to affirm the truth of the central claim of the surah: that the human being has been created for a life of toil. The oath is designed to immediately establish the immense gravity and the absolute certainty of the subject of the surah.

Thematic Context

The theme of the oath is to establish the certainty of the message. The surah is a sustained and a powerful discourse on the human condition. It begins by grounding its claims in this solemn, divine oath by the most sacred of all cities. The theme is that the reality of our life of struggle is a truth that is as real and as certain as the sacred city itself.

Modern & Comparative Lens

The use of a solemn oath to begin a great discourse is a powerful rhetorical device that is found in many ancient and classical traditions. The Qur’an’s use of oaths is unique in that it often swears by the magnificent signs of God, whether in the creation or in the sacred geography of the earth. This is a powerful pedagogical tool that is designed to capture the listener’s full and undivided attention.

Practical Reflection & Application

This powerful opening oath should immediately arrest our attention and open our hearts to the message that is to follow. The practical application is to approach this surah with the reverence and the seriousness that befits a discourse that has been introduced by such a magnificent and a profound divine oath. It is a call to listen with our full and undivided attention.

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18. Lisānan (لِّسَانًا) – A tongue

Linguistic Root & Etymology

Lisān is a tongue.

The root is L-S-N (ل-س-ن).

• Morphology: `Lisānan` (لِسَانًا) is a noun in the accusative case.
• Occurrences in Surah Al-Balad and the Qur’an: The word appears once here. The root appears 25 times.

Following the gift of the two eyes, God asks, “And a tongue and two lips?” The `lisān` (tongue) is presented as another magnificent divine gift. It is the primary organ of speech, taste, and swallowing. Its mention here calls the human being to reflect on the miraculous ability of communication, another clear sign of a wise and merciful Creator.

Classical Exegesis (Tafsir)

In Surah Al-Balad (90:9), after the question about the “two eyes,” the surah asks, “And [have We not made for him] a tongue and two lips?” The commentators explain that this is a call to reflect on the magnificent and the miraculous gift of speech. God has given us the “tongue” and the “two lips” and the intricate system that allows us to produce articulate and meaningful speech. This is one of the greatest and most defining of all human blessings, and it is a clear sign of a wise and a benevolent creator.

Thematic Context

This is a central part of the surah’s argument against human ingratitude. The theme is to overwhelm the denier with the clear and the personal evidence of God’s grace. The surah is a call to a journey of self-reflection. The “tongue and two lips” are the second stop on this journey. The theme is that a proper reflection on our own faculties should be sufficient to lead us to a state of humble and grateful submission.

Modern & Comparative Lens

The human capacity for language and articulate speech is one of the great mysteries of science. The intricate coordination of the brain, the “tongue,” and the “lips” to produce the complex sounds of speech is a biological marvel. This verse is a powerful and an ancient call to see this miracle not as a product of blind chance, but as the deliberate gift of a wise creator. It is a call to a science of linguistics that is coupled with a sense of awe.

Practical Reflection & Application

This verse is a direct and a beautiful call to gratitude for the gift of speech. The practical application is to be mindful of this blessing and to thank God for it. We should also show our gratitude by using our “tongue and two lips” for the purpose for which they were created: to recite the Qur’an, to remember God, to speak the truth, and to be a source of kindness and guidance for others. This is the true meaning of gratitude for the gift of speech.

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19. Mā adrāka mā al-ʿaqabah (وَمَا أَدْرَاكَ مَا الْعَقَبَةُ) – And what can make you know what is the steep path?

Linguistic Root & Etymology

This is a rhetorical question. Mā adrāka is “And what can make you know?” Mā al-ʿAqabah is “what the steep path is.”

The root for `adrāka` is D-R-Y (د-ر-ي) and for `al-ʿaqabah` is ʿ-Q-B (ع-ق-ب).

• Morphology: This is a fixed rhetorical phrase used to magnify a subject.
• Occurrences in Surah Al-Balad and the Qur’an: The phrase appears once here. The formula `wa mā adrāka mā…?` appears 13 times in the Qur’an, always to introduce a concept of immense gravity.

This question serves to elevate the importance of `al-ʿAqabah`. The surah is stating that the “steep path” is not something trivial. Its true nature and significance are so profound that they cannot be grasped by human intellect alone, but require divine explanation. This builds suspense and prepares the listener to receive the definition that immediately follows.

Classical Exegesis (Tafsir)

In Surah Al-Balad (90:12), after the poignant question, “But he has not broken through the steep path,” this powerful question is posed. The commentators explain that this is a common rhetorical device in the Qur’an that is used to create a sense of awe and to magnify the importance of the subject that is being discussed. The surah is saying that the reality of this “steep path” is so magnificent and so profound that the human mind, on its own, cannot grasp its true nature. The surah then immediately provides the divine answer to its own question in the verses that follow, defining the steep path in clear and practical terms.

Thematic Context

This connects to the surah’s theme as a call to a higher and a more difficult form of righteousness. The surah is a call to a meaningful struggle. The theme is that the true path of virtue is not an easy or a simple one; it is a “steep path,” a matter of great and profound significance. The question and its immediate answer are a perfect and a concise model of the divine teaching method: to create a sense of yearning for knowledge, and then to provide that knowledge with perfect clarity.

Modern & Comparative Lens

The use of a rhetorical question to build suspense and to magnify a subject is a universal literary device. The Qur’an’s use of the specific phrase “mā adrāka” is a recurring and a powerful one. It is a call to an intellectual and a spiritual humility. It is a reminder that the true nature of the great spiritual realities can only be known through the divine clarification that comes through the revelation.

Practical Reflection & Application

This verse encourages us to approach the good deeds of our faith with a sense of their immense importance. The practical application is to see the acts of charity and compassion not as minor good deeds, but as the very essence of the “steep path” that God has magnified. It is a call to give these practical and social acts of worship the high and the central status in our lives that this verse is giving to them.

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20. Al-Marḥamah (بِالْمَرْحَمَةِ) – To mutual mercy

Linguistic Root & Etymology

The root is R-Ḥ-M (ر-ح-م), which means mercy. Al-Marḥamah is mutual mercy or compassion.

The Arabic root is ر-ح-م.

• Morphology: `Al-Marḥamah` (الْمَرْحَمَة) is a verbal noun.
• Extended Semantic Range: This is a core theological root. `Raḥmah` is mercy. `Ar-Raḥmān` (The Entirely Merciful) and `Ar-Raḥīm` (The Especially Merciful) are God’s primary names. `Marḥamah` is the quality of having and showing mercy and compassion to others.
• Occurrences in Surah Al-Balad and the Qur’an: The word appears once here. The root is extremely common, appearing over 300 times.

`Al-Marḥamah` is the second quality that the Companions of the Right enjoin upon one another. They are not just patient (`ṣabr`), but also actively compassionate. This defines the ideal community as one built on the twin pillars of internal steadfastness (`ṣabr`) and external compassion (`marḥamah`), with members mutually encouraging each other towards both.

Classical Exegesis (Tafsir)

In the description of the Companions of the Right in Surah Al-Balad (90:17), this is the second of the two things that they “enjoin upon one another.” “And then he is of those who believe and enjoin upon one another patience and enjoin upon one another mercy.” The commentators explain that a defining characteristic of the true believing community is that it is a community of “mutual mercy.” They are not just merciful as individuals; they actively encourage one another to be merciful. They have created a social ethos and a culture of compassion.

Thematic Context

This is a central part of the surah’s definition of the community that has succeeded in traversing the “steep path.” The theme is that the path to God is not a solitary one. It is a communal one. The two great provisions for this journey are “patience” and “mercy,” and the community sustains itself by constantly and mutually reminding one another of these two essential virtues. This is the social and the spiritual glue that holds the community of the righteous together.

Modern & Comparative Lens

The concept of a “community of compassion” is a universal human ideal. This verse is a beautiful and a powerful Qur’anic description of this. The use of the reciprocal form (“enjoin upon *one another*”) is crucial. It suggests a community where mercy is not just a top-down charity, but is a horizontal and a mutual reality. It is a society where everyone is both a giver and a receiver of mercy.

Practical Reflection & Application

This verse is a direct and a beautiful command for our own communities. The practical application is to be a person who actively promotes a culture of “mutual mercy.” We should not just be merciful ourselves; we should gently and lovingly “enjoin” our families and our friends to be merciful as well. We should be known as a community that is defined by its patience and its compassion. This is a defining characteristic of the “Companions of the Right.”

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21. Miskīnan dhā matrabah (مِسْكِينًا ذَا مَتْرَبَةٍ) – A needy person in the dust

Linguistic Root & Etymology

Miskīn is a needy person. Dhā matrabah is “a possessor of dust,” meaning one who is in a state of extreme poverty and neediness, cleaving to the dust.

The root for `miskīn` is S-K-N (س-ك-ن) and for `matrabah` is T-R-B (ت-ر-ب).

• Morphology: `Miskīn` (مِسْكِين) is a noun for a very poor person. `Dhā` (ذَا) means “possessor of.” `Matrabah` (مَتْرَبَة) is a state of being covered in `turāb` (dust), i.e., destitution.

This powerful description identifies the second recipient of the charity of the “steep path.” It is not just any poor person, but `miskīnan dhā matrabah`—the most destitute individual, one whose poverty has brought them so low they are “cleaving to the dust.” To seek out and feed this person represents the highest level of social compassion.

Classical Exegesis (Tafsir)

In the definition of the “steep path” in Surah Al-Balad (90:16), the surah specifies the type of needy person to be fed: “Or a needy person in the dust.” The commentators explain that this is a powerful and a poignant description of the poorest of the poor. He is the one who is so destitute that he is “cleaving to the dust,” with no home, no shelter, and no possessions to his name. To seek out and to feed this person, who is at the absolute bottom of the social ladder, is a sign of the most sincere and the most profound compassion.

Thematic Context

This connects to the surah’s theme of a practical and a socially engaged piety. The surah is a call to a righteousness that is not abstract, but is concrete and is directed towards the most vulnerable. The theme is that our faith must be manifested in a direct and a compassionate engagement with the reality of extreme poverty. The “needy person in the dust” is the ultimate symbol of this responsibility.

Modern & Comparative Lens

The image of the poor person being “in the dust” is a universal and a timeless one for a state of utter destitution. The Qur’an’s specific mention of this category is a powerful one. It is a call to a charity that is not just directed to the “deserving poor,” but to the most abject and the most forgotten of all of society’s members. It is a radical call to a justice that is for the most marginalized.

Practical Reflection & Application

This verse is a direct and a practical guide for our own charity. The practical application is to not just give our charity easily, but to actively seek out those who are in the most desperate of all needs. We should be a community that is known for its care for the homeless, the destitute, and the “needy person in the dust.” This is a key and a defining characteristic of those who are on the “steep path” to Paradise.

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22. An-Najdayn (النَّجْدَيْنِ) – The two highways

Linguistic Root & Etymology

An-Najdayn is the dual of najd, which is a high and a clear road. The phrase means “the two high and clear highways.”

The root is N-J-D (ن-ج-د).

• Morphology: `An-Najdayn` (النَّجْدَيْن) is a dual noun.
• Extended Semantic Range: A `najd` is a high, elevated, and therefore clear and conspicuous path or plateau. The dual `an-najdayn` refers to two such clear paths.
• Occurrences in Surah Al-Balad and the Qur’an: This phrase is unique to this surah.

This is a metaphor for the clear moral choice presented to humanity. The two “highways” are the path of good and the path of evil. They are described as `najdayn` (high, clear roads) to emphasize that the choice is not obscure or ambiguous. God has clearly delineated both paths, making humanity fully responsible for the one they choose to follow.

Classical Exegesis (Tafsir)

In Surah Al-Balad (90:10), after listing the gifts of the senses and the tongue, the surah states, “And have We not shown him the two highways?” The commentators explain that this is a reference to the two clear and distinct paths that have been shown to every human being: the path of good and the path of evil. The paths are described as “highways” because they are clear, apparent, and well-trodden. This is a statement of the perfect and the complete guidance that has been given to humanity. We have been given both the faculties to choose (the eyes and the tongue) and the clear choice itself.

Thematic Context

This connects to the central theme of the surah: the moral and the spiritual choice that is at the heart of the human “toil.” The surah is a call to choose the correct of the two “highways.” The theme is one of a profound and an inescapable responsibility. We cannot claim that the path was not clear. The surah then immediately goes on to describe the tragedy that, despite the clarity of the choice, the human being has not “broken through” the difficult, uphill “highway” of righteousness.

Modern & Comparative Lens

The concept of the “two paths” or the “fork in the road” is a universal archetype for the human moral journey. This Qur’anic verse is a particularly beautiful and a powerful expression of this. It is a rejection of a moral relativism that would claim that there is no clear right and wrong. The surah asserts that the two “highways” have been made clear. This is a foundational principle of the Islamic ethical worldview.

Practical Reflection & Application

This verse is a profound reminder of the great blessing and the great responsibility of guidance. The practical application is to be grateful that God has shown us the “two highways” with such clarity in the Qur’an and the Sunnah. It is then our responsibility to consciously and consistently choose the high and difficult road of goodness over the low and easy road of evil. It is a call to be a mindful and a responsible traveler on the journey of life.

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23. Nārun muʾṣadah (نَارٌ مُّؤْصَدَةٌ) – A Fire, enclosed

Linguistic Root & Etymology

Nār is a fire. Muʾṣadah (root: ʾ-Ṣ-D (أ-ص-د)) is a passive participle, meaning that which is closed in, covered over, or enclosed without any exit.

The root for `nār` is N-W-R (ن-و-ر) and for `mu’ṣadah` is أ-ص-د.

• Morphology: `Mu’ṣadah` (مُؤْصَدَة) is the feminine passive participle of the Form IV verb `āṣada` (to enclose).
• Occurrences in Surah Al-Balad and the Qur’an: The phrase appears once here and once in Surah Al-Humazah (104:8).

This is the punishment for the Companions of the Left. It is not just a Fire, but a `nārun mu’ṣadah`—a Fire that is sealed or enclosed upon them. This adjective emphasizes the finality and hopelessness of their state. There is no escape and no exit; it is an eternal prison.

Classical Exegesis (Tafsir)

In the final verse of Surah Al-Balad (90:20), this is the description of the Hellfire that is the abode of the Companions of the Left. “Upon them is a Fire, enclosed.” The commentators explain that this is a description of the utter and the inescapable nature of their punishment. The Fire of Hell will be a completely sealed and “enclosed” chamber, with no doors, no windows, and no possibility of escape. It is an image of ultimate and eternal imprisonment.

Thematic Context

This is the final, terrifying conclusion of the surah. It connects to the surah’s theme of the two opposing destinies. The surah has described the “steep path” of the righteous, which is a path of liberation. This verse shows that the path of the wicked is a path that leads to the ultimate and the most terrible of all confinements. The theme is one of a perfect and a just correspondence. The one who was a “prisoner” of their own desires in this life will be a real prisoner in the “enclosed” fire of the next.

Modern & Comparative Lens

The image of a “sealed tomb” or an inescapable prison is a powerful and a universal archetype of damnation. The Qur’an’s use of this image to describe Hell is a profound and a terrifying one. It is a literary and a theological device to convey the sheer and absolute finality of the state of the damned. It is a state of utter and complete hopelessness.

Practical Reflection & Application

This verse is a profound and a sobering warning. The practical application is to strive to be among those who will be freed into the wide and the open spaces of Paradise, not among those who will be trapped in the “enclosed” fire of Hell. It is a call to break the “prisons” of our own sins and our own desires in this life, so that we may be granted the ultimate and the most beautiful of all freedoms in the next.

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24. Raqabah (رَقَبَة) – A neck / A slave

Linguistic Root & Etymology

The root is R-Q-B (ر-ق-ب), which means a neck. By extension, a raqabah is a slave, as they are a person who is under the “yoke” or the control of another.

The Arabic root is ر-ق-ب.

• Morphology: `Raqabah` (رَقَبَة) is a noun.
• Extended Semantic Range: The root also means to watch over or observe (`raqīb`). A `raqabah` (neck) is a metonym for a person’s entire self, especially one in a state of bondage.
• Occurrences in Surah Al-Balad and the Qur’an: The word appears once here. The root appears 24 times.

“Freeing a neck” (`fakku raqabah`) is the first act listed on the “steep path.” This use of `raqabah` as a metonym for a slave powerfully captures the essence of slavery as the bondage of a person’s “neck” and, by extension, their entire being and will.

Classical Exegesis (Tafsir)

In Surah Al-Balad (90:13), the first and the most difficult of the deeds of the “steep path” is “the freeing of a slave.” The commentators explain that at the time of the revelation, the freeing of a slave was one of the most noble, the most difficult, and the most socially transformative of all possible good deeds. It was a direct attack on the unjust and the deeply entrenched institution of slavery. The surah presents this act of liberation as the first and the primary step on the “steep path” of righteousness.

Thematic Context

This connects to the surah’s central theme of a practical and a socially engaged piety. The surah is a call to a faith that is not just about personal belief, but is about actively working to establish justice and to liberate the oppressed. The theme is that the path to God is a “steep” one, and it begins with the difficult and the costly work of freeing our fellow human beings from bondage.

Modern & Comparative Lens

The Qur’an’s consistent encouragement of the “freeing of slaves” and its establishment of this as one of the highest of all religious virtues was a radical and a progressive social teaching in its 7th-century context. While slavery in its classical form has been abolished, the principle of “freeing a neck” is a timeless one. In a modern context, this can be extended to the struggle to free people from all forms of bondage: from the bondage of debt, of oppression, of ignorance, and of addiction.

Practical Reflection & Application

This verse is a call to be a liberating force in the world. The practical application is to be among those who are actively working to “free” people from the different forms of bondage that afflict our modern world. We can do this by supporting organizations that fight human trafficking, by working to alleviate the burden of debt from the poor, and by spreading the light of education that can free the mind from the bondage of ignorance. It is a call to be a liberator, not an enslaver.

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25. Aṣ-Ṣabr (بِالصَّبْرِ) – The patience

Linguistic Root & Etymology

The root is Ṣ-B-R (ص-ب-ر). Aṣ-Ṣabr is patience, steadfastness, or endurance.

The Arabic root is ص-ب-ر.

• Morphology: `Aṣ-Ṣabr` (الصَّبْر) is a verbal noun (masdar).
• Extended Semantic Range: The root means to restrain or confine oneself. `Ṣabr` is therefore not passive waiting, but an active, conscious act of self-restraint and steadfast endurance in the face of hardship, temptation, or in the performance of good deeds.
• Occurrences in Surah Al-Balad and the Qur’an: The word appears once here. It is a key virtue, and the root appears over 100 times.

`Ṣabr` is the first quality that the Companions of the Right mutually enjoin upon one another. It is the essential internal virtue required to traverse the “steep path.” The acts of charity are difficult and require one to struggle against their own ego; this struggle requires `ṣabr`.

Classical Exegesis (Tafsir)

In the description of the Companions of the Right in Surah Al-Balad (90:17), this is the first of the two things that they “enjoin upon one another.” “And then he is of those who believe and enjoin upon one another patience and enjoin upon one another mercy.” The commentators explain that a defining characteristic of the true believing community is that it is a community of “mutual patience.” They are not just patient as individuals; they actively encourage one another to be patient. They support each other in the face of the hardships of the “steep path” and the difficulties of the human “toil.”

Thematic Context

This is a central part of the surah’s definition of the community that has succeeded in traversing the “steep path.” The theme is that the path to God is not a solitary one. It is a communal one. The two great provisions for this journey are “patience” and “mercy,” and the community sustains itself by constantly and mutually reminding one another of these two essential virtues. This is the social and the spiritual glue that holds the community of the righteous together.

Modern & Comparative Lens

The concept of a “support group” or a community that provides mutual encouragement is a central principle of all successful social and therapeutic movements. This verse is a beautiful and a powerful Qur’anic expression of this. The use of the reciprocal form (“enjoin upon *one another*”) is crucial. It suggests a community where patience is not just a top-down command, but is a horizontal and a mutual reality. It is a society where everyone is both a giver and a receiver of encouragement.

Practical Reflection & Application

This verse is a direct and a beautiful command for our own communities. The practical application is to be a person who actively promotes a culture of “mutual patience.” We should not just be patient ourselves; we should gently and lovingly “enjoin” our families and our friends to be patient as well. We should be a source of strength and of encouragement for them in their trials. This is a defining characteristic of the “Companions of the Right.”

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26. Shafatayn (وَشَفَتَيْنِ) – And two lips

Linguistic Root & Etymology

Shafatayn is the dual of shafah, a lip.

The root is SH-F-H (ش-ف-ه).

• Morphology: `Shafatayn` (شَفَتَيْن) is the dual form of the noun `shafah` (lip).
• Occurrences in Surah Al-Balad and the Qur’an: The word appears only once in the Qur’an, in this verse.

The question “And a tongue and two lips?” continues the list of divine gifts. The `shafatayn` (two lips) are crucial for articulate speech, as well as for eating and breathing. Their mention alongside the tongue emphasizes the complete and intricate system of speech that God has bestowed upon humanity as a sign of His mercy and creative power.

Classical Exegesis (Tafsir)

In Surah Al-Balad (90:9), after the question about the “two eyes,” the surah asks, “And [have We not made for him] a tongue and two lips?” The commentators explain that this is a call to reflect on the magnificent and the miraculous gift of speech. God has given us the “tongue” and the “two lips” and the intricate system that allows us to produce articulate and meaningful speech. This is one of the greatest and most defining of all human blessings, and it is a clear sign of a wise and a benevolent creator.

Thematic Context

This is a central part of the surah’s argument against human ingratitude. The theme is to overwhelm the denier with the clear and the personal evidence of God’s grace. The surah is a call to a journey of self-reflection. The “tongue and two lips” are the second stop on this journey. The theme is that a proper reflection on our own faculties should be sufficient to lead us to a state of humble and grateful submission.

Modern & Comparative Lens

The human capacity for language and articulate speech is one of the great mysteries of science. The intricate coordination of the brain, the “tongue,” and the “lips” to produce the complex sounds of speech is a biological marvel. This verse is a powerful and an ancient call to see this miracle not as a product of blind chance, but as the deliberate gift of a wise creator. It is a call to a science of linguistics that is coupled with a sense of awe.

Practical Reflection & Application

This verse is a direct and a beautiful call to gratitude for the gift of speech. The practical application is to be mindful of this blessing and to thank God for it. We should also show our gratitude by using our “tongue and two lips” for the purpose for which they were created: to recite the Qur’an, to remember God, to speak the truth, and to be a source of kindness and guidance for others. This is the true meaning of gratitude for the gift of speech.

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27. Tawāṣaw (تَوَاصَوْا) – They enjoin upon one another

Linguistic Root & Etymology

The root is W-Ṣ-Y (و-ص-ي), which means to enjoin or to bequeath. The reciprocal verb tawāṣaw means “they enjoin upon one another.”

The Arabic root is و-ص-ي.

• Morphology: `Tawāṣaw` (تَوَاصَوْا) is a Form VI perfect tense verb. The Form VI pattern (`tafāʿala`) inherently signifies a mutual, reciprocal action between two or more parties.
• Extended Semantic Range: The base verb `waṣṣā` (Form II) means to command or bequeath. The reciprocal Form VI, `tawāṣā`, transforms this into a horizontal, communal act of mutual advising, encouraging, and reminding.
• Occurrences in Surah Al-Balad and the Qur’an: The verb appears twice here. It is also the key social action in Surah Al-Asr. The root appears about 32 times.

This reciprocal verb defines the social fabric of the Companions of the Right. They are not just individually patient and merciful; they `tawāṣaw`—actively and mutually encourage each other in these virtues. This transforms individual piety into a resilient and compassionate community ethos.

Classical Exegesis (Tafsir)

In the description of the Companions of the Right in Surah Al-Balad (90:17), this is their defining social characteristic. “…And enjoin upon one another patience and enjoin upon one another mercy.” The commentators explain that the true believing community is not a community of isolated individuals. It is an active and a mutually supportive society, where the members are constantly “enjoining upon one another” the core virtues of the faith. They are their brother’s and their sister’s keepers in the most beautiful and proactive of all ways.

Thematic Context

This connects to the surah’s central theme of the practical and the social nature of piety. The surah has defined the “steep path” in terms of individual acts of charity. This verse shows that the individuals who perform these acts are also part of a community that is defined by this mutual and active enjoining of good. The theme is that a righteous individual is also a socially engaged individual. One cannot be a true believer in isolation.

Modern & Comparative Lens

The concept of “mutual exhortation” is a key principle for the health and the vitality of any community. This verse is a powerful Qur’anic statement of this. It is a call to a community that is proactive in its own moral and spiritual self-regulation. It is the basis for the Islamic principle of “enjoining the good and forbidding the evil.”

Practical Reflection & Application

This verse is a direct and a beautiful command for our own communities. The practical application is to be a person who actively and gently “enjoins” good upon their brothers and sisters. We should be a source of positive reminders for our families and our friends. We should create a culture of mutual and loving encouragement towards the two great virtues of “patience and mercy.” This is a defining characteristic of the “Companions of the Right.”

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28. Wālidin wa mā walad (وَوَالِدٍ وَمَا وَلَدَ) – And by a father and what he has begotten

Linguistic Root & Etymology

Wālid is a father. Wa mā walad is “and what he has begotten.”

The root for both words is W-L-D (و-ل-د).

• Morphology: `Wālid` (وَالِد) is the active participle (father). `Walad` (وَلَد) is the perfect tense verb “he begot.” `Mā` can mean “what” or “who.”
• Extended Semantic Range: The root relates to birth, offspring, and lineage.
• Occurrences in Surah Al-Balad and the Qur’an: The phrase appears once here. The root is very common, appearing over 100 times.

This third oath can be interpreted specifically (by Adam and his descendants) or universally (by the bond of parentage itself). It is an oath by the continuous chain of human existence, a chain defined by `kabad` (toil). The struggle of life is passed down from parent to child, making the human condition of toil a universal, inherited reality.

Classical Exegesis (Tafsir)

In Surah Al-Balad (90:3), this is the third and the final of the opening oaths. The commentators have explained this in two main ways. The first is a specific interpretation, that it is an oath by the Prophet Adam (the first “father”) and all of his progeny (“what he has begotten”). The second is a general and a universal interpretation, that it is an oath by the continuous and the universal reality of the parent-child bond, the great chain of begetting that constitutes the entirety of the human story. The oath is by the very essence of human lineage and continuity.

Thematic Context

This connects to the surah’s central theme of the universal human condition. The surah is about the “toil” (kabad) that is inherent in the life of every human being. The oath by the “father and what he has begotten” is a powerful and a beautiful one. The theme is that this reality of “toil” is a part of our very inherited condition. The struggle of the child is a continuation of the struggle of the father. The surah is swearing by the entire, shared human story of struggle.

Modern & Comparative Lens

The parent-child bond is the most fundamental and the most universal of all human relationships. The Qur’an’s use of this as the basis for a divine oath is a profound statement of its sanctity and its significance. It is a call to see in the simple and the universal reality of our own lineage a profound and a sacred sign of our Creator.

Practical Reflection & Application

This verse is a call to reflect on our own place in the great chain of human history. The practical application is to honor our own “fathers” and our mothers, recognizing the “toil” that they endured to bring us into the world. It is also a call to be a good “father” or a mother to our own children, to prepare them for their own journey of “toil” by grounding them in the guidance and the mercy of our Lord. It is a call to be a strong and a beautiful link in the great chain of faith.

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29. Yaḥsabu (أَيَحْسَبُ) – Does he think?

Linguistic Root & Etymology

The root is Ḥ-S-B (ح-س-ب), which means to think or to reckon. The question a-yaḥsabu means “Does he think?”

The Arabic root is ح-س-ب.

• Morphology: `A-yaḥsabu` (أَيَحْسَبُ) is a rhetorical question formed with the particle `a-` and the imperfect verb `yaḥsabu`.
• Extended Semantic Range: The root often implies a thought that is a mere assumption or miscalculation, in contrast to true knowledge (`ʿilm`). This is the root of `ḥisāb` (accounting or reckoning, as on the Day of Judgment).
• Occurrences in Surah Al-Balad and the Qur’an: The verb appears twice here. The root is very common, appearing over 100 times.

This repeated question exposes the arrogant man’s delusion. “Does he think…?” It is a challenge to his flawed reasoning. He “thinks” no one has power over him and no one sees him, but this is a fatal `ḥisāb` (miscalculation). The surah reveals his thoughts to be mere conjecture against the certain reality of divine power and sight.

Classical Exegesis (Tafsir)

This question is asked twice in Surah Al-Balad in a powerful and a rebuking tone (90:5, 7). First, “Does he think that no one has power over him?” Second, “Does he think that no one has seen him?” The commentators explain that this is a direct and a piercing question to the arrogant and heedless human being. It is a question that is designed to expose the profound and the foolish delusion that lies at the heart of his disbelief. The surah is asking: “Does he really, truly ‘think’ that he is the ultimate power and that his actions are unobserved?” The question is a powerful rhetorical device to shatter this false sense of security.

Thematic Context

This connects to the surah’s central theme of the delusion of human self-sufficiency. The surah is a sustained critique of the arrogant human being who lives in a state of heedlessness of his Creator. The theme is one of a profound and a tragic blindness. The “thinking” of the disbeliever is a deluded one, a complete miscalculation of the true nature of reality. The surah is a call to a correct and a sober “thinking” that is based on the truth of our own weakness and of God’s power.

Modern & Comparative Lens

The concept of “deluded thinking” is a central one in cognitive psychology. This verse is a powerful and an ancient diagnosis of the ultimate “cognitive error”: the “thought” that we are the ultimate arbiters of our own destiny and that we are not accountable to a higher power. The surah’s questioning is a form of “cognitive therapy,” a direct challenge to a flawed and a self-destructive thought pattern.

Practical Reflection & Application

This verse is a direct and a powerful mirror for our own souls. We must be honest with ourselves and ask: “Do I sometimes ‘think’ that I am in complete control, or that my secret sins are unseen?” The practical application is to consciously correct our own “thinking.” We should replace the “thought” of our own power with the certainty of God’s power, and we should replace the “thought” of our own privacy with the certainty of God’s sight. This is the key to a humble and an accountable life.

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30. Yatīman (يَتِيمًا) – An orphan

Linguistic Root & Etymology

The root is Y-T-M (ي-ت-م). An yatīm is an orphan, a child who has lost their father.

The Arabic root is ي-ت-م.

• Morphology: `Yatīman` (يَتِيمًا) is a noun in the accusative case.
• Extended Semantic Range: The root signifies the state of being alone or solitary. A `yatīm` is a child left without a father, their primary protector and provider in that society.
• Occurrences in Surah Al-Balad and the Qur’an: The word appears once here. The root is mentioned 23 times in the Qur’an, always in a context urging their kind and just treatment.

Feeding a `yatīman dhā maqrabah` (“an orphan of near kinship”) is a key act of the “steep path.” The surah specifies not just any orphan, but a related one, to emphasize that charity begins at home and that one has a special responsibility to one’s own kin.

Classical Exegesis (Tafsir)

In Surah Al-Balad (90:15), one of the great acts of the “steep path” is the feeding of “an orphan of near kinship.” The commentators explain that the “orphan” is a symbol of the most vulnerable of all the members of society. To care for the orphan is presented not just as a good deed, but as a central and a defining characteristic of a righteous person. The surah emphasizes that true faith must be manifested in this direct and a compassionate care for the most helpless.

Thematic Context

This connects to the surah’s central theme of a practical and a socially engaged piety. The surah has critiqued the arrogant man who wastes his wealth and does not care for the poor. This verse provides the direct and the positive counterpart. The theme is that our faith must be manifested in a direct and a compassionate engagement with the reality of the most vulnerable members of our society. The “orphan” is the ultimate symbol of this responsibility.

Modern & Comparative Lens

The care for the “orphan” is a central ethical command in all the Abrahamic faiths and in all humanitarian traditions. The Qur’an’s use of this as the primary litmus test for true faith is a powerful and a radical statement. It is a timeless and a universal call to a justice that is for the most marginalized.

Practical Reflection & Application

This verse is a direct and a non-negotiable command for every believer. The practical application is to be a community that welcomes, that honors, and that embraces the orphan. We should be at the forefront of caring for the orphans in our own communities, by sponsoring them, by visiting them, and by ensuring that they are given the love, the dignity, and the honor that is their God-given right. This is a primary and a defining characteristic of a righteous society.