SURAH (90) AL-BALAD (AYA 1 to 20)

Sura (90) AL-BALAD (The City) Aya 1 to 20 verses in 1 Section

Revealed at Makka

SECTION 1

The Two Highways

Man guided to the Two Highways of Good and Evil---The Highways explained.

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ 

لَا أُقْسِمُ بِهَٰذَا الْبَلَدِ {90:1}

[Q90:1] Laaa uqsimu bihaazal balad 
[Q90:1] I swear by this city (Makkah);

As stated in the commentary of Ali Imran 3:96 Makka was a sacred city on account of the house of ALLAH (SWT) (ka-bah) LONG BEFORE Ibrahim was commanded by ALLAH (SWT) to go there with his wife Hajirah and their son Ismail, and to rebuild it. See commentary of Baqarah 2:124 to 129.

v  In his prayer Ibra-him requested ALLAH (SWT) to send to them a messenger, from among them, to deliver ALLAH (SWT)'s message to them and teach them the book and the wisdom and purify them (Baqarah 2:129).

The Holy Prophet (pbuh & hf) was born in Makka. The adjuration in the name of Makka manifests the thoroughly purified holiness of the Holy Prophet (pbuh & hf) in the opinion of ALLAH (SWT).

‘Hillum’ in verse 2 means an unrestrained resident or inhabitant who was given unfettered freedom to exercise divinely delegated authority to do what he liked [and the Holy Prophet (pbuh & hf) always did what ALLAH (SwT) liked] in order to purify the people and the place.

The Holy Prophet (pbuh & hf) at last entered Makka with full authority to [1] purify it from all idols and abominations, [2] reestablished the worship of one true ALLAH (SWT), [3] overthrew the rule of the pagan autocracy, and [4] restored the honour of the righteous.

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(90:1) Nay! *1 I swear by this city *2

*1 As we have explained in E.N.1 of Surah AI-Qiyamah above, to begin a discourse with a "Nay" and resume it with an oath means that the people were asserting a wrong thing to refute which it was said: "Nay, the truth is not that which you seem to assert, but 1 swear by such and such a thing that the truth is this and this" As for the question what it was to refute which this discourse was sent down, it is indicated by the theme that follows. The disbelievers of Makkah said that there was nothing wrong with the way of life that they were following, as if to say: "Eat, drink and be merry for tomorrow we die in the natural process of time. Muhammad (upon whom be Allah's peace), without any reason, is finding fault with this way of life and warning us that we would at some time in the future be called to account for it and rewarded and punished accordingly."
*2 "This City": the city of Makkah. There was no need here to explain why an oath was being sworn by this City. The people of Makkah were well aware of the background and importance of their city and knew how in the midst of desolate mountains, in an un-cultivated, barren valley, the Prophet Abraham had brought his wife and suckling child and left them there without any support; how he had built a House there and proclaimed to the people to visit it as pilgrims when there was no soul for miles around to hear the proclamation, and then how this city had eventually become the commercial and religious centre of Arabia and was blessed with such sacredness that there was no other place of security beside it in that lawless land for centuries. 

وَأَنْتَ حِلٌّ بِهَٰذَا الْبَلَدِ {90:2}

[Q90:2] Wa anta hillum bihaazal balad 
[Q90:2] And you are free (from sin, to punish the enemies of Islam on the Day of the conquest) in this city (Makkah),

The swearing in the name of the city of Makka has done to disclose to mankind the excellence of the holy personality of the Holy Prophet (pbuh & hf) AND the greatness of its position in view of the Lord. See verses 2:127, 3:95, 22:29 and 22:33.

The commentators give different interpretation of ‘still’ the most appropriate one is the ‘settler’ and the next is ‘unfettered’ as the passage indicates that the respect OR the importance of the city is due to his being a citizen of it OR due to his being the sole person who has the right to exercise authority in the city which is allowed for any one else. THUS, whenever the chosen personalities settle down, the place shall have its importance and sanctity.

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(90:2) – this city wherein you have been rendered violable– *3

*3 Three meanings of the words in the Text have been given by the commentators: (1) "That you are a resident of this city and your residence here has further enhanced the glory of this city"; (2) "that although this city is a sanctuary; a time will come when for some time it will become lawful for you to fight and kill the enemies of the true Faith here; and, (3) "that in this city where even killing of animals and cutting of trees is forbidden for the people of Arabia, and where everyone is living in perfect peace, you, O Prophet, have no peace, and persecuting you and devising plans to kill you has been made lawful." Although the words are comprehensive enough to cover all the three meanings, yet when the theme that follows is considered, one feels that the first two meanings bear no relevance to it, and only the third meaning seems to be correct. 

وَوَالِدٍ وَمَا وَلَدَ {90:3}

[Q90:3] Wa waalidinw wa maa walad 
[Q90:3] And by the begetter (i.e. Adam) and that which he begot (i.e. his progeny);

THE BEGETTER REFERS TO ADAM AS THE DIVINELY CHOSEN VICEGERENT OF ALLAH (SWT) AND "THAT WHICH HE BEGOT" REFERS TO THE DIVINELY CHOSEN REPRESENTATIVES OF ALLAH (SWT) SENT TO GUIDE MANKIND.

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(90:3) and I swear by the parent and his offspring: *4

*4 As the words "father and children he begot" have been used indefinitely, and this is followed by the mention of man, father could only imply Adam (peace be on him) and children the human beings who existed in the world, exist today and will exist in the future. 

لَقَدْ خَلَقْنَا الْإِنْسَانَ فِي كَبَدٍ {90:4}

[Q90:4] Laqad khalaqnal insaana fee kabad 
[Q90:4] Verily, We have created man in toil.

MAN HAS BEEN MYSTERIOUSLY CREATED FULL OF TOIL AND STRUGGLE, HARDSHIP AND DISTRESS. No man is free from worries, mental as well as physical. If man [1] exercises patience and [2] keeps in mind the ultimate accountability on the Day of Reckoning, "ALLAH (SwT) grants him relief after hardship" as stated in verse 65:7 of Talaq.

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(90:4) Verily We have created man into toil and hardship. *5

*5 This is that for which the oaths as mentioned above have been sworn. Man's being created in toil means that man in this world has not been created to enjoy himself and live a life of ease and comfort, but the world for him is a place of enduring and undergoing toil, labour and hardship, and no man can be immune from this. The city of Makkah is a witness that a servant of Allah toiled and struggled hard, then only did it become a city and the centre of Arabia. In this city of Makkah the condition of Muhammad (upon whom be Allah's peace) is a witness that he is enduring every kind of hardship for the sake of a mission; so much so that there is full peace here for the wild animals but no peace for him. Then, every man's survival, from the tithe he is conceived in the mother's womb till the last breath of life, is a witness that he has to pass through trouble, toil, labour, dangers and hardships at every step. The most fortunate of us is also exposed to grave dangers of death before birth or of elimination by abortion while in the mother's womb. At birth he is only a hair-breadth away from death. After birth he is so helpless that had there not been somebody to look after him, he would perish uncared for and un-noticed. When he became able to walk he stumbled at every step. From childhood to youth and old age he had to pass through such physical changes that if any change had taken a wrong turn, his very life would have been at stake. Even if he is a king or a dictator, he at no time enjoys internal peace from the fear that a rebellion might arise against him somewhere. Even if he is a conqueror he is never at peace from the danger that one of his generals might rise in revolt against him. Even if he is a Korah of his time, he is ever anxious to increase his wealth and to safeguard it. Thus, there is no one who may he enjoying perfect peace freely and without hesitation, for man indeed has been created into a life of toil and trouble. 

أَيَحْسَبُ أَنْ لَنْ يَقْدِرَ عَلَيْهِ أَحَدٌ {90:5}

[Q90:5] Ayahsabu al-lai yaqdira 'alaihi ahad.
[Q90:5] Thinks he that none can overcome him?

ALLAH (SWT) GIVES MAN HIS BOUNTIES TO TRY HIM. He who bestowed them on him, can take them away.

µ  Verse 89:14 of Fajr warns him that his Lord is watching. The man who thinks that none has power over him and he can do what he likes forgets that on the Day of Reckoning ALLAH (SWT) will punish him for his arrogance, disbelief and transgressions.

µ  He boasts of his wealth and spends it to turn men away from ALLAH (SWT) as also stated in verse 8:35 of Anfal.

The reference is to **the hypocrites and **opponents of Islam who squandered large means at their disposal to oppose the mission of the Holy Prophet (pbuh & hf).

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(90:5) Does he think that no one can overpower him? *6

*6 That is: Is man, who is ever exposed to such hazards, involved in the delusion that he can do what he likes, and there is no superior power to seize and suppress him? The fact, however, is that even before the occurrence of the Hereafter in this world itself, he sees that his destiny every moment is being ruled by some other Being against Whose decrees all his plans and designs prove ineffective. A single jolt of the earthquake, a blast of wind, a flood in the river and a sea-storm are enough to show how weak and feeble tnan is against the Divine forces. A sudden accident can reduce a strong and robust person to a cripple; one turn of the fortune deposes a mighty sovereign froth the position of authority. When the fortunes of the nations, which have climbed to the very apex of glory and prosperity, change, they are humiliated and disgraced even in the world where do one could dare look them in the face. How has then this man been deluded into thinking that no one else can have power over him? 

يَقُولُ أَهْلَكْتُ مَالًا لُبَدًا {90:6}

[Q90:6] Yaqoolo ahlaktu maalal lubadaa.
[Q90:6] He says (boastfully): "I have wasted wealth in abundance!"

See verse 8:36. This is what the disbelievers said when they saw Islam progressing inspite of all their wealth which they exhausted to obstruct it march.

[1] They at last felt their spending away the wealth to stop the Holy Prophet (pbuh & hf) from preaching the Truth, (i.e., Islam from spreading) was all a waste, being of no vail at all.

[2] And what some hypocrites felt and said that at their embracing Islam they had been made to spend in dispensing the prescribed poor-rate and the other charities which they deemed as a waste of their wealth.

IT IS CLEARY INDICATED HERE THAT WEALTH IS GIVEN TO MAN AS A TRIAL TO TEST HIS DISPOSITION WITH IT.

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(90:6) He says: “I have squandered enormous wealth.” *7

*7 Literally: "I have destroyed heaps of wealth", i.e. squandered and wasted it. These words show how proud the speaker was of his wealth. The heaps of wealth that he spent was so insignificant as against his total wealth that he did not mind squandering it carelessly. And to what purpose did he squander it'? Not for a genuine, good cause as becomes evident from the following verses, but for display of his wealth and expression of his pride and glory. Bestowing rich awards on , poetic admirers, inviting and feeding hundreds of thousands of people on marriage and death ceremonies, gambling away heaps of wealth, attending festivals with large entourages, trying to excel others in display of glory and grandeur, having heaps of food cooked on ceremonial occasions and throwing invitations to all and sundry to come and eat, or arranging and supplying running meals at the residence so as to impress the people around with one's generosity and largeheartedness; such were the expenditures of ostentation, which in the days of ignorance were regarded as a symbol of man's munificence and magnanmity, and a sign of his greatness. For these they were praised and admired; on these their Praises were sung; and on account of these they prided themselves against the less fortunate. 

أَيَحْسَبُ أَنْ لَمْ يَرَهُ أَحَدٌ {90:7}

[Q90:7] Ayahsabu al lam yarahooo ahad. 
[Q90:7] Thinks he that none sees him?

NOTES FOR VERSES 7 to 10.

The way of righteousness has been shown and explained by Islam AND the way of evil has been pointed out and warned against, informing man of the evil consequences of it---BOTH WAYS HAVE BEEN SHOWN AND MAN HAS BEEN GIVEN EYES AND MOUTHS-

µ  With the EYES man **see the facts AND **differentiate between the right and the wrong; and

µ  The MOUTH is given to speak, i.e., to **enquire about the truth AND also to **speak it out, and

µ  TONGUE to taste the right food and the wrong one, before he devours anything and everything.

THE EYE AND THE MOUTH ARE THE TWO HIGHWAYS SHOWN TO MAN. A proper pondering over this will disclose the significance of this reference to the great gifts of All-Merciful Providence. See verse 76:3.

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(90:7) Does he believe that none has seen him? *8

*8 That is, "Doesn't this boaster understand that there is also a God above him, Who sees by what means he obtained this wealth, in what ways he spent it, and with what intention, motive, and purpose he did all this ? Does he think that God will put any value on his extravagance, his fame-mongering and his boasting?  Does he think that like the world, God too will be deluded by it?" 

أَلَمْ نَجْعَلْ لَهُ عَيْنَيْنِ {90:8}

[Q90:8] Alam naj'al lahoo 'aynayn. 
[Q90:8] Have We not made for him a pair of eyes?

ISLAM SHOWS [1] THE WAY OF RIGHTEOUSNESS WHICH IS STEEP AND DIFFICULT and also [2] points out the easy and alluring path of vice and disbelief. **ALLAH (SWT) has given us not only the faculties implied in the eyes, the tongue and the lips, **BUT ALSO given us the judgment to distinguish between good and evil **SO AS to choose the right way by following the thoroughly purified teachers and guides He has appointed (see Ahzab 33:33).

Ü  Dahr: 3, Shams 91:8; verse of this surah assert that man has been given the faculty of reason to distinguish between good and evil, right and wrong, so that he may identify the true teachers and guides sent by ALLAH (SWT) and follow the path shown by them.

Ü  To walk on the steep and difficult path of righteousness man has to tame, control and discipline his nafs ammarah (see commentary of Fajr 89: 27 to 30; Yusuf 10:53 and Qiyamah 75:2).

THE DIFFICULT PATH OF VIRTUE is described as the unselfish service in the cause of ALLAH (SWT). [1] Freeing the bondmen, [2] feeding the hungry orphans and [3] looking after the poor down in the dust are some of the virtues mentioned in verses 13 to 16.

ä  To practice such virtues man must have patience which implies self-restraint and constant reliance upon ALLAH (SWT), along with compassion and kindness towards fellow beings; and those who walk on the steep path of righteousness are known as the people of the right hand (see Waqi-ah 56:27 to 40). THESE ARE THE PEOPLE WHO ACHIEVE SALVATION.

ä  The people of the left hand (see Waqi-ah 56:41 to 56) are those who choose the alluring path of vice and disbelief and they will be enveloped in the fire of lasting penalty and punishment, heaped over them and all round them.

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(90:8) Did We not grant him two eyes,

وَلِسَانًا وَشَفَتَيْنِ {90:9}

[Q90:9] Wa lisaananw wa shafatayn 
[Q90:9] And a tongue and a pair of lips?

 (see commentary for verse 8)

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(90:9) and a tongue and two lips? *9

*9 That is, ""Have We not given him the means of obtaining knowledge and wisdom '?" "Two eyes" dces not imply the eyes of the cow and buffalo, but human eyes, which if used intelligently can help man see aII around himself those signs which lead to the reality and distinguish the right from the wrongs. "The tongue and lips" do not merely imply the instruments of speech but the rational wind behind these instruments which performs the functions of thinking and understanding and then uses them for expressing its ideas, motives and designs. 

وَهَدَيْنَاهُ النَّجْدَيْنِ {90:10}

[Q90:10] Wa hadaynaahun najdayn 
[Q90:10] And shown him the two ways (good and evil)?

 (see commentary for verse 8)

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(90:10) And did We not show him the two highroads (of good and evil)? *10

*10 That is, "We have not left him alone after granting him the faculties of thinking and reasoning so that he may have to search out his own way, but We have also guided him and opened up before him both the highways of good and evil, virtue and vice, so that he may consider them seriously and choose and adopt one or the other way on his own responsibility. This same subject has been expressed in Surah Ad-Dahr: 2-3, thus: "Indeed We created man from a mixed sperm-drop, to try him, and so We made him capable of hearing and seeing. We showed him the way, whether to be grateful or disbelieving. "For explanation, see E.N.'s 3 to 5 of Ad-Dahr. 

فَلَا اقْتَحَمَ الْعَقَبَةَ {90:11}

[Q90:11] Falaq tahamal-'aqabah 
[Q90:11] But he has made no effort to pass on the path that is steep.

NOTES FOR VERSES 11 & 12.

THE PATH OF RIGHTEOUSNESS IS WELL-KNOWN TO BE AN UPHILL TASK for it needs to **conquer one’s self, **fighting one’s own passion of the carnal desires which go on forgoing luxuries which are forbidden, AND thus lead a restrained life in this world.

µ  See Math. 7:14, and man is least inclined to adopt it. This has been referred to also by the Holy Prophet Jesus: -

“Because straight is the gate, and narrow is the way, which leadeth unto life, and few there be that find it.”

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(90:11) But he did not venture to scale the difficult steep. *11

*11 The words in the original are: fa-lagtaham-al- aqabah. Iqtiham means to apply oneself to a hard and toilsome task, and 'aqabah is the steep path that passes through mountains for ascending heights. Thus, the verse means: "One of the two paths that We have shown him, leads to heights but is toilsome and steep; man has to tread it against the desires of his self and the temptations of Satan. The other path is easy which descends into chasms, but does not require any toil from man; one only needs to give free reins to oneself, then one automatically goes on rolling down the abyss. Now, the man to whom We had shown both the paths, adopted the easy down-hill path and abandoned the toilsome path, which leads to the heights." 

وَمَا أَدْرَاكَ مَا الْعَقَبَةُ {90:12}

[Q90:12] Wa maaa adraaka mal'aqabah 
[Q90:12] And what will make you know the path that is steep?

 (see commentary for verse 8)

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(90:12) And what do you know what that difficult steep is?

فَكُّ رَقَبَةٍ {90:13}

[Q90:13] Fakku raqabah 
[Q90:13] (It is) Freeing a neck (slave, etc.)

NOTE THE SETTING FREE OF THE SLAVE HAS BEEN SO HIGHLY COMMENDED. Islam controlled slavery in such a graceful and practical way that it made the maintaining of a slave, a great responsibility for the Master and at the same it enjoined SO MUCH care and kindness to the slaves that when they were duly maintained, the slaves themselves, in many cases when they were freed did not like to have the freedom and to have their masters. For the facilities to be given to the slaves to earn their freedom---See ‘Fiqh’

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(90:13) It is freeing someone’s neck from slavery;

أَوْ إِطْعَامٌ فِي يَوْمٍ ذِي مَسْغَبَةٍ {90:14}

[Q90:14] Aw it'aamun fee yawmin zee masghabah 
[Q90:14] Or giving food in a day of hunger (famine),

NOTES FOR VERSES 14 to 17.

Note the care of [1] THE ORPHANS, [2] THE NEEDY AND [3] THE DESTITUTE prescribed in all the acts of charity, as the test of the degree of the sincerity of the one in the faith.

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(90:14) or giving food on a day of hunger

يَتِيمًا ذَا مَقْرَبَةٍ {90:15}

[Q90:15] Yateeman zaa maqrabah 
[Q90:15] To an orphan near of kin.

 (see commentary for verse 14)

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(90:15) to an orphan near of kin;

أَوْ مِسْكِينًا ذَا مَتْرَبَةٍ {90:16}

[Q90:16] Aw miskeenan zaa matrabah 
[Q90:16] Or to a Miskin (poor) afflicted with misery.

 (see commentary for verse 14)

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(90:16) or to a destitute lying in dust; *12

*12 Since in the foregoing verses the extravagances of man which he indulges in for ostentation and expression of superiority to others, have been mentioned, now here it is being stated as to what expenditure of wealth it is which leads man up to moral heights instead of causing him to sink into moral depravity and perversion. But in this there is no enjoyment for the self; on the contrary, MAN HAS TO EXERCISE SELF-RESTRAINTS AND MAKE SACRIFICES. The expenditure is that one should set a slave free, or should render a slave monetary help so as to enable him to win his freedom by paying the ransom, or free a debtor from his debt, or secure release of a helpless person without means from penalties. Likewise, the expenditure is that one should feed a nearly related orphan (i.e. an orphan who is either a relative or a neighbour) who is hungry, and a needy, helpless person who might have been reduced to extreme poverty and might have none to support and help him. Helping such people does not win a person fame and reputation, nor feeding them brings him the admiration for being wealthy and generous which one usually wins by holding banquets to thousands of well-to-do people. But the path to moral and spiritual heights passes on steep uphill roads only. Great merits of the acts of virtue mentioned in these verses have been described by the Holy Prophet (upon whom be Allah's peace). For instance, about fakku raqabah (fleeing a neck from bondage) many ahadith have been related in the traditions, one of which is a tradition from Hadrat Abu Hurairah, to the effect; "The Holy Prophet said: The person who set a believing slave free, Allah will save from fire of Hell every limb of his body in lieu of every limb of the slave's body, the hand in lieu of the hand, the foot in lies of the foot, the private parts in lieu of the private parts " (Musnad, Ahmad, Bukhari. Muslim, Tirmidhi, Nasa'i). Hadrat 'Ali bin Husain (lmam Zain al-`Abedin) asked Sa`d bin Marjanah, the reporter of this Hadith: "Did you hear it yourself from Abu Hurairah?" When he replied in the affirmative, Imam Zain al-`Abedin called out his most valuable slave and set him free there and then. According to Muslim, he had an offer often thousand dirhams for the slave. On the basis of this verse, Imam Abu Hanifah and Imam Sha`bi have ruled: "Setting a slave free is superior to giving away charity, for Allah has mentioned it before the mention of charity. The Holy Prophet has mentioned the merits of rendering help to the needy in many ahadith, one of which is this Hadith from Hadrat Abu Hurairah: "The Holy Prophet said: The one who strives in the cause of rendering help to the widow and the needy is like the one who endeavours aad strives in the cause of jihad for the sake of Allah. (And Hadrat Abu Hurairah says :) I think that the Holy Prophet also said: He is even like him who keeps standing up in the Prayer constantly, without ever taking rest, and like him who observes the fast continuously without ever breaking it:" (Bukhari, Muslim). As for the orphans, there are numerous sayings reported from the Holy Prophet. Hadrat Sahl bin Sa`d has reported: "The Holy Prophet (upon whom be peace) said: I and the one who supports a nearly related of un-related orphan, shall stand in Paradise like this-saying this he raised his index finger and the middle finger, keeping them a little apart." (Bukhari). Hadrat Abu HIurairah has reported this saying of the Holy Prophet: "The best among the Muslim homes is the home wherein an orphan is treated well and the worst the one wherein an orphan is mistreated." (Ibn Majah, Bukhari in Al-Adab al- Mufrad). Hadrat Abu Umamah says that the Holy Prophet said: "The one who passed his hand on the head of an orphan, only for the sake of Allah, will have as many acts of virtue recorded in his favour as the number of the hair on which his hand passed, and the one who treated an orphan boy or girl well will stand in Paradise with me like this...saying this the Holy Prophet joined his two fingers together." (Musnad Ahmad, Tirmidhi). Ibn 'Abbas says: The Holy Prophet said:    (Sharh as-Sunnah).Hadrat Abu Hurairah says: A man complained before the Holy Prophet (upon whom be peace), saying: "I am hard-hearted." The Holy Prophet said to him: "Treat the orphan with kindness and love and feed the needy one." (Musnad Ahmad). 

ثُمَّ كَانَ مِنَ الَّذِينَ آمَنُوا وَتَوَاصَوْا بِالصَّبْرِ وَتَوَاصَوْا بِالْمَرْحَمَةِ {90:17}

[Q90:17] Summa kaana minal lazeena aamanoo wa tawaasaw bissabri wa tawaasaw bilmarhamah 
[Q90:17] Then he became one of those who believed, and recommended one another to perseverance and patience, and (also) recommended one another to pity and compassion.

Here, [1] PATIENCE and [2] COMPASSION is stressed upon whereas in verse 103:3 [a] ENDURANCE and [b] ADHERENCE TO THE TRUTH. Taking both together, INDICATED THAT MAN’S PERFECTION IN THEORY AND PRACTICE IS INTENDED.

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(90:17) and, then besides this, he be one of those who believed, *13 and enjoined upon one another steadfastness and enjoined upon one another compassion. *14

*13 That is, "In addition to these qualities it is essential that one should be a believer, FOR WITHOUT FAITH NO ACT IS AN ACT OF VIRTUE, NOR ACCEPTABLE IN THE SIGHT OF ALLAH. At numerous places in the Qur'an it has been stated that only such an act of virtue is appreciable and becomes a means of salvation as is accompanied by faith. **In Surah An-Nisa', for example, it has been said: "The one who does good deeds, whether man or woman, provided that the one is a believer, will enter Paradise (v. 1245.)" **In Surah An-Nahl: "Whosoever does righteous deeds, whether male or female, provided that he is a believer, We shall surely grant him to live a pure life in this world, and We will reward such people (in the Hereafter) according to their best deeds" (v. 97). **In Surah Al-Mu'min: "Whoever does good, whether man or woman, provided that he is a believer, all such people shall enter Paradise wherein they shall be provided without measure." (v : 4U). Whoever studies the Qur'an, will see that in this Book wherever the good reward of a righteous act has been mentioned, it has always been made conditional upon the faith, a good act without faith; has nowhere been regarded as acceptable to God, nor has any hope been given for a reward for it. Here, the following important point also should not remain hidden from view: In this verse it has not been said: "Then he believed", but: "then he joined those who believed.' This means that mere believing as an individual and remaining content with it is not what is desired; what is desired is that every new believer should join those who have already believed so as to form a party of the believers, to bring about a believing society, which should work for establishing the virtues and wiping out the vices as demanded by the faith.
*14 These are two of the important characteristics of the believing society, which have been expressed in two brief sentences. The first characteristic is that its members should exhort one another to patience, and the second that they should exhort one another to compassion and mercy. AS FOR PATIENCE, we have explained at many places that in view of the extensive meaning in which the Qur'an has used this word, the entire life of a believer is a life of patience. As soon as a man stops on to the path of the faith, test of his patience starts. Patience is required to be exercised in performing the acts of worship enjoined by Allah patience is needed in carrying out the commands of Allah; abstention from the things forbidden by Allah is not possible without patience; patience is needed in abandoning the moral evils and in adopting the pure morals; temptations to sin faced at every step can be resisted only by recourse to patience. On countless occasions in life obedience to God's law entails losses, troubles, hardships and deprivations, and disobedience to the law seems to bring benefits and pleasures. Without patience no believer can fare well on such occasions. Then, as soon as a believer has adopted the way of the faith, he has to meet with resistance not only from his own self and personal desires but also from his children, family, society, country and nation and from the base-hearted among men and jinn of the entire world; so much so that he is even required to abandon his country and undertake Jihad in the cause of God. Under all these conditions only the quality of patience can cause a man to remain steadfast to principles. Now, obviously, if every believer individually was put to such a hard test, he would be faced with the danger of defeat at every step and world hardly be able to pass through the test successfully. On the contrary, if there existed a believing society every member of which was not only himself possessed of patience but all its members also were .supporting one another mutually in the test of patience, successes would fall to its lot, a tremendous power would be generated to face the evil, a mighty force of good individuals would be ready to help bring the entire society on to the path of virtue and righteousness. AS FOR MERCY AND COMPASSION, it is the distinctive feature of the society of believers that they are not a hard-hearted, merciless and unjust people but a society whose members are merciful and compassionate to humanity at large and sympathetic and friendly among themselves. A believer as an individual is an embodiment of Allah's quality of mercy and the group of the believers as a party also is a representative of Allah's Messenger, who has been described thus: "O Muhammad, We have sent you to be a real blessing for the people of the world." (AI-Anbiya': 107). The highest moral quality which the Holy Messenger (upon whom be Allah's peace) tried his utmost to inculcate among his followers was this very quality of mercy. Consider - the following of his sayings, which show what importance he attached to it. Hadrat Jarir bin `Abdullah says that the Holy Messenger (upon whom be peace) said: "Allah does not show mercy to him who does not show mercy to others." (Bukhari, Muslim). Hadrat `Abdullah bin `Amr bin al-`As says that the holy Prophet said: "The Rahman (Merciful) shows mercy to those who show mercy (to others). Show mercy to those who live in the earth, the One who is in heaven will show mercy to you." (Abu Da'ud, Tirmidhi). Hadrat Abu Sa`id Khudri has reported that the Holy Prophet said: "The one who does not show mercy, is not shown mercy." (Bukhari in Al-Adab al-Mufrad). Ibn `Abbas says that the Holy Prophet said: "The one who does not treat our young ones mercifully and does not treat our elderly ones respectfully, does not belong to us." (TirmidhI). Abu Da'ud has related this same saying of the Holy Prophet on the authority of Hadrat `Abdullah bin `Amr, thus: "The one who did not feel pity on our young and did not respect our elderly does not belong to us." Hadrat Abu Hurairah says: "I have heard Abul-Qasim, the Truthful (upon whom be peace), say: "The heart of the wretched one is deprived of the quality of mercy altogether" (Musnad Ahmad, Tirmidhi). Hadrat `Iyad bin Humad relates that the Holy Prophet said: "Three kinds of men belong to Paradise, one of whom is the person who is kindly and compassionate to every relative and every Muslim." (Muslim). Hadrat Nu`man bin Bashir has reported that the Holy Prophet said: "You will find the believers like a body in the matter of mutual kindness, love and sympathy, so that if one part of the body suffers the whole body suffers and becomes restless because of it." (Bukhari, Muslim). Hadrat Abu Musa Al-ash`ari says that the Holy Prophet said: "The believer is for the other believer like a wall each part of which supports and strengthens the other part." (Bukhari, Muslim). Hadrat `Abdullah bin 'Umar has reported that the Holy Prophet said: "A Muslim is a brother of the other Muslim: neither treats him unjustly, nor withholds his help from him. The person who works to fulfil a need of his brother, Allah will seek to fulfil his need; and the one who rescues a Muslim from an affliction, Allah will rescue him from an affliction of the afflictions of the Resurrection Day; and the one who conceals the fault of a Muslim, Allah will conceal his fault on the Resurrection Day." (Bukhari, Muslim). These traditions indicate what kind of a society is envisaged by the Qur'anic instruction given in this verse, which exhorts the righteous people to join the group of the believers after they have affirmed the faith. 

أُولَٰئِكَ أَصْحَابُ الْمَيْمَنَةِ {90:18}

[Q90:18] Ulaaa'ika As-haabul maimanah 
[Q90:18] They are those on the Right Hand (the dwellers of Paradise),

See Waqi’ah 56:27-40. THOSE WHO ACHIEVE THEIR CHERISHED GOAL OF SALVATION.

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(90:18) These are the People of the Right Hand.

وَالَّذِينَ كَفَرُوا بِآيَاتِنَا هُمْ أَصْحَابُ الْمَشْأَمَةِ {90:19}

[Q90:19] Wallazeena kafaroo bi aayaatinaa hum as-haabul Mash'amah 
[Q90:19] But those who disbelieved in Our Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.), they are those on the Left Hand (the dwellers of Hell).

NOTES FOR VERSES 19 and 20.

Those who would lose the game of life and thus be committed to the hell-fire which will encompass them from all sides.

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(90:19) As for those who rejected Our Signs, they are the People of the Left Hand. *15

*15 For an explanation of "the people of the right hand and of the left hand", see E.N.'s 5, 6 of Surah Al-Waqi'ah. 

عَلَيْهِمْ نَارٌ مُؤْصَدَةٌ {90:20}

[Q90:20] Alaihim Naarum mu’sadah 
[Q90:20] The Fire will be shut over them (i.e. they will be enveloped by the Fire without any opening or window or outlet).

 (see commentary for verse 19)

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(90:20) Upon them shall be a Fire that will hem them in. *16

*16 That is, fire will be so covering them from every side that they will find no way of escape from it.

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