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Surah 90. Al-Balad

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بِسْمِ ٱللَّهِ ٱلرَّحْمَـٰنِ ٱلرَّحِيمِ
Bismi All a hi a l rra h m a ni a l rra h eem i
IN THE NAME OF GOD, THE MOST GRACIOUS, THE DISPENSER OF GRACE:1
  - Mohammad Asad

According to most of the authorities, this invocation (which occurs at the beginning of every surah with the exception of surah 9) constitutes an integral part of "The Opening" and is, therefore, numbered as verse {1}. In all other instances, the invocation "in the name of God" precedes the surah as such, and is not counted among its verses. - Both the divine epithets rahman and rahim are derived from the noun rahmah, which signifies "mercy", "compassion", "loving tenderness" and, more comprehensively, "grace". From the very earliest times, Islamic scholars have endeavoured to define the exact shades of meaning which differentiate the two terms. The best and simplest of these explanations is undoubtedly the one advanced by Ibn al-Qayyim (as quoted in Manar I,48): the term rahman circumscribes the quality of abounding grace inherent in, and inseparable from, the concept of God's Being, whereas rahim expresses the manifestation of that grace in, and its effect upon, His creation - in other words, an aspect of His activity.

In the name of Allah, the Compassionate, the Merciful.
  - Muhammad Farooq-i-Azam Malik
In the Name of Allah- the Most Compassionate, Most Merciful.
  - Mustafa Khattab
In the name of Allah, the Beneficent, the Merciful
  - Marmaduke Pickthall
In the name of Allah Most Gracious Most Merciful. 19
  - Abdullah Yusuf Ali

The Arabic words "Rahman" and "Rahim" translated "Most Gracious" and "Most Merciful" are both intensive forms referring to different aspects of God's attribute of Mercy. The Arabic intensive is more suited to express God's attributes than the superlative degree in English. The latter implies a comparison with other beings, or with other times or places, while there is no being like unto God, and He is independent of Time and Place. Mercy may imply pity, long-suffering, patience, and forgiveness, all of which the sinner needs and God Most Merciful bestows in abundant measure. But there is a Mercy that goes before even the need arises, the Grace which is ever watchful, and flows from God Most Gracious to all His creatures, protecting the, preserving them, guiding them, and leading them to clearer light and higher life. For this reason the attribute Rahman (Most Gracious) is not applied to any but God, but the attribute Rahim (Merciful), is a general term, and may also be applied to Men. To make us contemplate these boundless gifts of God, the formula: "In the name of God Most Gracious, Most Merciful": is placed before every Sura of the Qur-an (except the ninth), and repeated at the beginning of every act by the Muslim who dedicates his life to God, and whose hope is in His Mercy.

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90:1
لَآ أُقْسِمُ بِهَـٰذَا ٱلْبَلَدِ L a oqsimu bih atha albalad i
NAY! I call to witness this land -
  - Mohammad Asad
I swear by this city (of Makkah where even to harm anyone is prohibited,
  - Muhammad Farooq-i-Azam Malik
I do swear by this city 'of Mecca'-
  - Mustafa Khattab
Nay, I swear by this city
  - Marmaduke Pickthall
I do call to witness this City 6130
  - Abdullah Yusuf Ali

The appeal to the close ties between the holy Prophet and his parent City of Makkah has been explained in the Introduction to this Sura. It is a symbol of man's own history. Man is born for toil and struggle, and this is the substantive proposition in verse 4 below, which this appeal leads up to.

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90:2
وَأَنتَ حِلٌّۢ بِهَـٰذَا ٱلْبَلَدِ Waanta h illun bih atha albalad i
this land in which thou art free to dwell1
  - Mohammad Asad

Lit., "while thou art dwelling in this land". The classical commentators give to the term balad the connotation of "city", and maintain that the phrase hadha 'l-balad ("this city") signifies Mecca, and that the pronoun "thou" in the second verse refers to Muhammad. Although this interpretation is plausible in view of the fact that the sacredness of Mecca is repeatedly stressed in the Qur'an, the sequence - as well as the tenor of the whole surah - seems to warrant a wider, more general interpretation. In my opinion, the words hadha 'l-balad denote "this land of man", i.e., the earth (which latter term is, according to all philologists, one of the primary meanings of balad). Consequently, the "thou" in verse {2} relates to man in general, and that which is metaphorically "called to witness" is his earthly environment.

where to assassinate) you (O Muhammad) have been made lawful in this city,
  - Muhammad Farooq-i-Azam Malik
even though you 'O Prophet' are subject to abuse in this city-
  - Mustafa Khattab
And thou art an indweller of this city
  - Marmaduke Pickthall
And thou art a freeman of this City 6131
  - Abdullah Yusuf Ali

Hillun: an inhabitant, a man with lawful rights, a man freed from such obligations as would attach to a stranger to the city, a freeman in a wider sense than the technical sense to which the word is restricted in modern usage. The Prophet should have been honoured in his native city. He was actually being persecuted. He should have been loved, as a parent loves a child. Actually his life was being sought, and those who believed in him were under a ban. But time was to show that he was to come triumphant to his native city after having made Madinah sacred by his life and work.

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90:3
وَوَالِدٍ وَمَا وَلَدَ Waw a lidin wam a walad a
and [I call to witness] parent and offspring:2
  - Mohammad Asad

Lit., "the begetter and that which he has begotten". According to Tabari's convincing explanation, this phrase signifies "every parent and all their offspring" - i.e., the human race from its beginning to its end. (The masculine form al-walid denotes, of course, both male and female parents.)

And I swear by your father (Adam) and the children he begot (mankind),
  - Muhammad Farooq-i-Azam Malik
and by every parent and 'their' child!
  - Mustafa Khattab
And the begetter and that which he begat,
  - Marmaduke Pickthall
And (the mystic ties of) Parent and Child 6132
  - Abdullah Yusuf Ali

A parent loves a child: ordinarily the father is proud and the mother, in spite of her birth-pains, experiences supreme joy when the child is born. But in abnormal circumstances there may be misunderstanding, even hatred between parent and child. So Makkah cast out her most glorious son, but it was only for a time. Makkah was sound at heart; only her power had been usurped by an ignorant autocracy which passed away, and Makkah was to receive back her glory at the hands of the son whom she had rejected but whom she welcomed back later. And Makkah retains for all time her sacred character as the centre of Islam.

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90:4
لَقَدْ خَلَقْنَا ٱلْإِنسَـٰنَ فِى كَبَدٍ Laqad khalaqn a alins a na fee kabad in
Verily, We have created man into [a life of] pain, toil and trial.3
  - Mohammad Asad

The term kabad, comprising the concepts of "pain", "distress", "hardship", "toil", "trial" etc., can be rendered only by a compound expression like the one above.

certainly We have created man to be in stress.
  - Muhammad Farooq-i-Azam Malik
Indeed, We have created humankind in 'constant' struggle.
  - Mustafa Khattab
We verily have created man in an atmosphere:
  - Marmaduke Pickthall
Verily We have created Man into toil and struggle. 6133
  - Abdullah Yusuf Ali

Cf. "Man is born unto troubles as the sparks fly upward" (Job, v. 7); "For all his days are sorrows, and his travail grief" (Ecclesiastes, ii. 23). Man's life is full of sorrow and vexation; but our text has a different shade of meaning: man is born to strive and struggle; and if he suffers from hardships, he must exercise patience, for Allah will make his way smooth for him (lxv. 7; xciv. 5-6). On the other hand no man should boast of worldly goods or worldly prosperity (see verses 5-7 below).

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90:5
أَيَحْسَبُ أَن لَّن يَقْدِرَ عَلَيْهِ أَحَدٌ Aya h sabu an lan yaqdira AAalayhi a h ad un
Does he, then, think that no one has power over him?
  - Mohammad Asad
Does he think that none has power over him?
  - Muhammad Farooq-i-Azam Malik
Do they think that no one has power over them,
  - Mustafa Khattab
Thinketh he that none hath power over him?
  - Marmaduke Pickthall
Thinketh he that none hath power over him? 6134
  - Abdullah Yusuf Ali

See the end of last note. If a man has wealth, influence, or power, he should not behave as if it is to last for ever, or as if he has no responsibility for his acts and can do what he likes. All his gifts and advantages are given to him for trial. Allah, Who bestowed them on him, can take them away, and will do so if man fails in his trial.

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