Surah Balad

Asalaam alaikm warahmatulah wabarakatuh
Surah Balad - Miracle Dream Tafseer

Nouman Ali Khan
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Introduction: Surah Balad's Connection with the Previous Surah (Fajr): Allah says in the first ayah of this surah-
La &.o/, 0 swear by the sacred city &Makkah,.
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# $ 5hen you (o to Makkah6 the first feelin( you (et when you (o there is the feelin( of tran7uility &mutma'innah, and your trouble8s disa!!earin(. The last ayah of the !re+ious Surah 39a:r4 was- - ;h you tran7uil soul &mutma'innah,. So Allah starts this surah with mentionin( the most tran7uil of !laces on <arth - the city of Makkah.
% $ =e also says in the !re+ious Surah- & ' ( ) * & ' ( ! $ %! " # ! - Irji'ee il-laa Rabbika Raaddiyatan marddiyah &return to your Lord6 !leased and well !leased with,. This is the same when !eo!le (o to Allah in =a:: and 8>mrah. <+en the clothes we wear in =a:: and 8>mrah si(nify returnin( to Allah in death6 since the two white cloths we wear are similar to the two white cloths we wear when bein( buried. 'aaddiyah - leased - they are satisfied6 when they see the house of Allah. And when they ha+e com!leted their =a::. Marddiyah - well !leased with. 0f Allah is !leased with your =a::6 !art of the !leasure is that your sins will be for(i+en.
& $ ., / + , - Fadkhulee fee 'ibadee &enter amon(st My sla+es, - 0n =a:: / 8>mrah you enter amon(st the sla+es of Allah who are also stri+in( to earn =is !leasure. ' $ + , 0 - wadkhulee jannatee &enter My (arden/!aradise, - The closest thin( to aradise in this world is the =aramain &the ? =oly Mos7ues of Makkah and Medinah., And there is a location there called Rawd al Jannah/@arden of aradise.
The abo+e beautiful lessons of the !re+ious surahs are reminded in this surah.
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($ al Bica8i: 0n surah at-Teen #A:%- 2 '* 3 1 0 wa hadhal balad al ameen &this eaceful/<ntrusted city,. The safety of the city of Makkah is hi(hli(hted there6 but it is not mentioned in this surah because this surah has a )heme o* Con*lict occurrin( by the disbelie+ers a(ainst Allah8s Messen(er and his com!anions.
+aths ;aths can ha+e different refiBes. 0.e.,a &ie. 5a-shams - 30 swear4 -nd the sun, Bi &i.e. Billahi - 30 swear4 B" Allah/@od, The word Uqsimu 38oath84 can also be used. 0.e. 0 Uqsimu 3oath/swear4 by...
-"ah #:
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a oqsimu bihadha al balad .o6 0 swear by this city6 3Makkah4 ./simu C 0 Swear &7asm,... But Allah ne+er says Uqsimu alone6 =e only says- 0a >7simu &.o/ 0 swear..,
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So why is 0a usedD 0t is not used in the literal sense - this is the o!inion of the ma:ority of scholars. &;therwise it would not make sense to say- 0 do .;T swear by this city,. # $ 1I do 2+) 30a4 swear !" this cit"1 Someone who held the o!inion that it does was: Mufti Thanaullah >thmani ani!ati6 in his Tafseer Madh-hari: !his statement whi"h I am #oin# to say is so $owerful% that I do not e&en need to swear by this 'ity(
The ma:ority o!inion and the stron(er o!inion is% $ )he 0a signi*ies a counter argument Allah is about to say .o to somethin(6 to somethin( which the disbelie+ers belie+e on the contrary. So Allah is re:ectin( and silencin( all their false beliefs by :ust sayin( La/ .o/ Then =e will tell what is the reality in the u!comin( aayaat/+erses. This is common usea(e in most lan(ua(es. &i.e. .o no no6 let me tell you., & $ 2egation o* Falsehood: Allah is sayin( La &.o, to ne(ate all the ne(ati+e characteristics and thou(hts mentioned in the !re+ious Surah. &0.e. 5hen man thinks bad thou(hts about Allah6 if Allah limits his riE7 3!ro+isions4 etc.,
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((bi haadha al balad) by this city Allah has mentioned in the !re+ious surah- 39a:r G#:114 , 8 5 6 7 2 ' aladhee ta#haw fil bilaad' - those who rebelled in the cities. The nations that caused corru!tion and rebelled in the cities - they were destroyed. So relate yourself to them - if you do the same as them - you will face a similar end like them.
By Swearin(/doin( an ;ath by somethin(6 Allah has1 - 5levated and honored this city. ? - 6ot the attention of the !eo!le. The 'es!onse to the ;ath 3Jawab al *asm4 - which will discuss Man bein( created in hardshi! will ha+e some form of relationshi! to the ori(inal ;ath &of Allah swearin( by this )ity, 5e will see how they are related later in the Tafseer insha8 Allah 3@od willin(4.
-"ah %:
0 4 ; < = 9 :
+a anta hillun bihadha al balad And you6 3; Muhammad46 are Hil/Permitted in this city A
al Bica8i: The oath be(an with the chief of all cities6 and then the leader of all the sla+es of Allah & ro!het Muhammad 3sal Allah alayhi wasalam/!eace and blessin(s of Allah u!on him4,. And you are ,il in this "ity(
;!inion 1 - The Disbelie+ers want to Hill you 3; Messen(er of Allah4 7il $ Iariations in the word Hil includemusta,al - you &; Muhammad, ha+e become !ermissible in this city.
The Sacredness of Makkah: The city of Makkah is a Sacred sanctuary - which e+en the !olytheists reco(nised 3due to the sacredness of the city bein( !assed on throu(h the teachin(s of their forefather ro!het 0braheem/Abraham4. So they would not e+en kill an animal in that city &of Makkah, out of its sacredness. 0f they needed to hunt - they would lea+e the city and hunt outside it. Allah is tellin( =is Messen(er that the !olytheists are soon makin( you !ermissible in this city. They are wantin( to harm you - e+en thou(h this is a sacred city. A time is comin( when they will make it =alal &!ermissible, to kill you6 e+en thou(h they reco(nise that it is ,araam &forbidden, to kill anyone in this city.
The Breakin( of <thical rinci!les eBclusi+ely a(ainst Muslims:
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This shows that the forces of disbelief a(ainst the forces of belief ha+e certain ethics / !rinci!les / laws which they take !ride in 3" @ > ? ) 7 tareeqatukum ul muthlaa - Exemplary way - Taha ?":J%4. But when it comes to the Muslims8 and Messen(ers8 of Allah6 these disbelie+in( forces are willin( to break their own ethical standards and rules which they take !ride in - they are willin( to break them a(ainst 0slam. - So when there is a rule of 'all equal before the law' - when it becomes a challen(e a(ainst the Muslims6 they are !ortrayed as e+il ones so that the !eo!le do not !ercie+e them as humans who should be e7ual in the si(ht of the law. - Similarly6 in the time of the haroahs8. The family of the haroah was not allowed to be harmed by anyone6 but Moses/Musa and the wife of haroah - 8Aasiya were harmed and fou(ht a(ainst and tortured - so that they would lea+e their reli(ion. - Similarly6 The Arabs would attack anyone in the world6 but they would not attack their own tribe. =owe+er6 Allah8s Messen(er was harmed by his own tribes !eo!le &of Kuraysh, - with his main offenders bein( his own uncles &Abu Lahab etc.,
5e learn that- ,hen we stand up *or this religion o* -llah and *or 8ustice $ we will *ace opposition9 -llah is mentall" preparing us *or that opposition So e+en by the standards of those who o!!ose us6 they will break their own standards in o!!osition to those who belie+e. This is the history of ALL the ro!hets8 before us. Because the true belie+ers are callin( a(ainst in:ustice6 and these leaders fear to lose their authority. So the !eo!le will try to eliminate them by any means !ossible.
The %nd opinion o* 7il $ Con:uest o* ;a<<ahSomethin( has been eBclusi+ely !ermissible &,il-,alal, for you &; Muhammad,6 which was not made !ermissible to anyone before you. This im!lies that on the )on7uest of Makkah6 Allah allowed =is Messen(er to !unish certain war criminals within the sacred city of Makkah. This was not allowed to anyone before him.
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- IJ!30 H5 G+ F5 *> F)= B E# 4 :4 C: D0 C'/ B "A 2/ /D # ; LK 0 I.= 3 ;LK 0 I= 3 ;LK - I/ F5?K E" # F=) !: 2* inallaha ta'ala harama makkah yawma khalaqas samawati wal ard% fa hiyya haramun il-la an taqooma as-saa'ah ( a tahilu li ahadin qabli wa la tahilu li ahadin min ba'dee% wa lam tahila lee il-laa saa'atin min nahaar( Surely Allah made Makkah Sacred/haram the day =e created the skies and the <arth6 and it will remain =oly/sacred until the establishment of the final =our. 0t was not made !ermissible &=il, to anyone before me or to anyone after me6 and it was not made !ermissible to me eBce!t for an hour in a day. The day bein( referred to is the Day of Fat-h al .akkah &the ;!enin(/)on7uest of Makkah,. By consensus this is a Makki surah &re+ealed in Makkah,. And we know that Allah8s Messen(er had no !ower in Makkah. So we realise that Allah is !romisin( a future +ictory to =is Messen(er by sayin( for certain - that this city will be made halal/!ermissible for him &to !unish the war criminals,. Katadah6 =asan al Basri held this +iew. The !elievers' con*lict is !eing shown throu(h one word &=il,6 and the belie+ers8 upcoming victor" is also !eing guaranteed throu(h the same one word &=il,.
%rd ;!inion - =our Future >eturn to this Cit" 3; Muhammad4: =il also means Arri+in( or Descendin(. &since some Arabs would des"end from mountains and arri&e and settle at Makkah, The Arabs would say- 08m (oin( to ,il in this city C 0 am (oin( to arri+e and stay !ermanently in this city. So Allah is tellin( =is Messen(er that you are in this city6 and you are (oin( to remain firm in
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this city. So e+en when they eB!el you from this city &; Muhammad, - you will arri+e a(ain to this city6 and rule o+er it. This is another (uarantee of a future +ictory by Allah to =is Messen(er.
F - -llah's ;essenger honored the Sacred Cit" o* ;a<<ah with his resence: Literally =il comes from - ,al-la C to untie. The Du8a &!rayer, of ro!het Musa/Moses was- : % 2* % M & ? / ; = 0 - waHLul 'uqda tamillisaani &and >ntie the knot in my ton(ue, 3Taha ?":?L4 5hen a tra+eller descends from a Mountain into a city - he un!acks &=il, his ba(s. Allah8s Messen(er descended from the Mount =ira with (uidance &re+elation/wahy, from Allah6 and he descended to the city of Makkah. So Allah honored this city twice in these ? aayaat: -"ah # - Allah swears !" this cit" C an honor for it. -"ah % - Allah honors the city by mentioning that -llah's ;essenger has descended in it with a messa(e from Allah. So Allah has honored this city &of Makkah, - that a man from that town has recie+ed a messa(e from Allah6 and has descended in the city to con+ey the messa(e to its !eo!le.
B - 9N0 = *@; * .N0 * ma oodhiya ahadun oodheet fillah - no-one has been tortured for the sake of Allah the way 0 ha+e been tortured. 3Mentioned in Tafseer ibn Hatheer6 and by Abu .a8eem. )lassed as =asan/@ood by al-Albani4.
)onclusion of 7il =il has alot of hea+y conteBt im!lyin( constant struggle The tran7uility &muttma'aan,
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mentioned at the end of Surah 9a:r will only be achie+ed throu(h this stru((le faced for the sake of Allah in this life.
0n the !re+ious surah - wron(doer forefathers are mentioned &the !eo!le of 8Aad6 Thamood etc.,
-"ah &:
0 * 0 O 0 0
+awalidin wama walad And 3by4 the father and that which was born 3of him46
And by the father and what he (a+e birth to. ;a $ ,hat ;a - also for ta'ajjub 3amaEement4 - what an AmaEin( son he fathered. Some say it refers to Adam6 and others had a stron(er +iew who said 0braheem/Abraham and his amaEin( son 0sma8eel/0shmael6 throu(h which Muhammad6 the Messen(er of Allah descended &sal Allah alayhi wasalam,. This is the stron(er +iew because the city mentioned at the be(innin( was 'this "ity' 3Makkah46 and 0sma8il was the first male in this city of Makkah .. &with his mother =a:ar,6 and throu(h his descendants came the amaEin( son Muhammad6 the final Messen(er of Allah.
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The reason why it can be any of these in the ;ath is !ecause there is no 'AL' 3the4 mentioned before walid and walad. So it is (eneral in meanin( and not s!ecific. By mentionin( ,alid 3father4 - the arabs would think of 0braheem/Abraham - their forefather. ro!het 0braheem6 Musa6 and 8<esa were the % main Messen(ers8 mentioned in the Makkan era. This is because the % main (rou!s listenin( to the Kur8an were the- Arabs who claimed to follow 0braheem/Abraham. - Mews who claimed to follow Musa/Moses. - )hristians who claimed to follow 8<esa/Mesus. By referrin( to the 5alid - Allah makes the Arabs remember their forefather &0braheem, who made this city. =e was the one who re7uested Allah $ 9 : : # U 'S % T 0 > L 0 R > % 0 $ K Q ' / 5 * % & 5D ! ' P 0 ! > L T T ;ur Lord6 and send amon( them a messen(er from themsel+es who will recite to them Nour +erses and teach them the Book and wisdom and !urify them. 0ndeed6 Nou are the <Balted in Mi(ht6 the 5ise.O 3Ba7arah ?:1?#4
..wa ma walad - and what he (a+e birth to. includes ro!het Muhammad6 it also includes the rest of the descendants of ro!het 0sma8il bin 3son of4 ro!het 0braheem. Allah is showing the ama?ement o* the ;essenger o* -llah who is stayin( true to the messa(e of his father 0braheem6 and the rest of the !olytheists who claim to follow their mis(uided forefathers6 but they are not stayin( true to the reli(ion of their true forefather - 0braheem himself. Allah is showing ama?ement at the pol"theist -ra!s who are intendin( to kill the Messen(er of Allah - who is sim!ly callin( to the reli(ion of their father 0braheem.
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=ow could they do such an e+il thin(D
5hat do these ;aths lead toD )he oath's need a response This res!onse is the central messa(e of the Surah. Allah says-
-"ah ':
O S E :V ? + ?
la qad khalaqna al insana fee kabad 5e ha+e certainly created man into hardshi!.
<a!ad - intense6 laboursome6 difficult6 toil which is o+erwhelmin( you from all sides. An eBhaustin( / endless / laboursome stru((le. The human has been created in intense stru((le. Mufti Muhammad Shafee8: =umans are ne+er free from worry. The richest one is worried about their relationshi! with their family members6 and it mi(ht not be worryin( to you - but it is eBtremely worryin( to them. The worries in the world are contrastin( and scaled in many ways. Some !eo!le mi(ht be worried that they will be tortured in the neBt few minutes like many Muslims in the secret !risons6 whereas another worries about why their car!et and curtains do not match. <ach !erson has their own form of enormous stru((le.
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There are ? !aths discussed in this surah- Allah8s !ath. - a !ath which distances from Allah. 5hate+er !ath you choose - will ha+e many different stru((les. =owe+er6 one stru((le will brin( Allah8s Mercy and reward6 and the other !ath will lead to Allah8s an(er and !unishment. eo!le runaway from Allah8s commands out of fear that they will face alot of hardshi!. But they don8t realise - e+en if they turned away from the (uidance - they would still face hardshi! and stress by other obstacles in life. C & ' ( E :V + 0 U > / W % X E ) G Allah wishes to li(hten &the burden, for you- and man was created weak. 3.isa F:?G4
Allah8s commands8 brin( ease / comfort and relaBation for you. <a!ad - the middle of the day &the hardest / hottest !art of the day for the 8arabs,. 0t also means to be immersed in the middle of a Sand Dune6 since it is really hard to walk out of that if you are stuck there. @i!d - when the Li+er (ets in:ured. There is alot of !ain and hardshi!.
Some sahaba &com!anions of ro!het Muhammad, had the +iew that Habad is the different sta(es of life5hen you come out of the womb (when "ou are !orn) $ there is hardship 5hen you (row u! - you stru((le and (o throu(h the different sta(es of learnin( how to eat6 walk6 talk6 etc.
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<ach sta(e of life brin(s a form of hardshi!6 and we continue to face different stru((les in life till death But some said that all animals e+en (o throu(h these sta(es6 so why did Allah say =e created 0nsan &humans, in HabadD
The human suffers from eBhaustionMufti Thanaullah >thmani ani!ati6 in his Tafseer Madh-hari said- Muhammad Shafee8 said - the co+enant which Allah took with the children of Adam at the be(innin( of creation &mentioned in surah al A8raf L:1L?, " " 5 \ > %) 9 : / 1 [ 0 ! % N 1 ! 5 Z 2* F , Q 2* $ Y! + N # 0 ]: 2 ' ^ 1 2 / S : # * ' ? F 5 5 5? K E [ ] And 3mention4 when your Lord took from the children of Adam - from their loins - their descendants and made them testify of themsel+es6 3sayin( to them46 OAm 0 not your LordDO They said6 ONes6 we ha+e testified.O 3This4 - lest you should say on the day of 'esurrection6 O0ndeed6 we were of this unaware.O 3A8raf L:1L?4 This is the burden mankind carries - of acce!tin( that Allah is their 'ab/Master6 so they ha+e to !erse+ere to obey =im. The burden is u!on them6 and if they deny their duty to Allah - Allah will (i+e them hardshi!s in life. But if they reco(nise and obey Allah - the obstacles they face in life will raise them in ranks in the si(ht of Allah. - ;ther scholars of tafseer say that the 0nsan &human, mentioned in this ayah is someone called Abul Asht. The (reat stron( disbelie+er who would i.e. (et a !iece of leather and !lace it under his foot6 and would say to the !eo!le that 80 will (i+e you all sorts of wealth6 if you can !ull this leather from under my foot.8 &like a (amble or bet,. This man would be so stron( that they would not be able to !ull the leather from under his feet until the leather tore.
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Some sahaba said that this Habad meant enormous Stren(th due to the character of Abul Asht. This man was +ery wealthy and he s!ent alot of money to o!!ose the Muslims. But most scholars said al Insan is generall" re*erring to all humans going through di**erent hardships
al Aloosi: By Allah em!hasisin( that humans are meant for stru((le6 in it there is confirmation that Allah8s Messen(er is not the only one (oin( throu(h stru((le. ;ther humans are also (oin( throu(h stru((le. 5hen Allah8s Messen(er knew that this stru((lin( was human destiny6 this would make him content with Allah8s Kadr &destiny, for him.
-"ah (:
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Ayahsabu an lan yaqdira AAalayhi ahad Does he think that ne+er will anyone o+ercome himD
Allah describes the Ps"chological human condition6 which in+ol+es two conflicts- )onflict of worr"6 but at the same time he has to maintain a reputation that he is not stressed This is well shown throu(h celebrities who show that they are confident6 but they are really stressed out behind the scenes 3this is why they take dru(s etc4. /oes he think that none has $ower o&er him0
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ya7sa! - he assumes.. =e thinks he8s the one abo+e e+erythin( else. =e think8s that none can o+er!ower only him &this s!ecificness is due to the Ta7deem of 8=e8 bein( mentioned earlier in the sentence structure., Nou ha+e (enocidal maniacs who will command war and kill thousands6 thinkin( - who is (oin( to sto! meD .obody will ha+e control o+er him. ahad - &mentioned in !re+ious surah where Allah8s !unishment is e7ual to none 3ahad4, 0n this ayah6 by ahad bein( !laced here - it si(nifies that this !erson thin<s no$one9 not even -llah can overcome/overpower him 0a2 - .ot &9uture tense, The !re+ious !arts of the surah are !ast tense6 this !art of the surah is future tense. This im!lies that someone who is not aware of the !ast &and how Allah has dealt with the arro(ant !eo!le before him, - this person will cause his own destruction due to his i(norance.
-"ah A:
& Y & * 9 > 1 4 5?

1aqoolu ahlaktu malan lubada =e says6 O0 ha+e destroyed 3wasted4 wealth in abundance.O
Na:oolu - he sa"s
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his &wron(, assum!tions make him become arro(ant enou(h to say0 ha+e destroyed &ahlak, enormous amounts of wealth. 0u!ad / Libda - li7uid and sticky and you can pile things on top o* it due to its stickiness. Lubd - he has gathered wealth upon wealth and destro"ed it Like the en(lish sayin(2I blew alot of money on that "ar2 A means by which arrogance is shown. =e didn8t say 0 s!ent &anfaktu - s!ent, alot of wealth. .o6 he wants to show that he has wasted that wealth out of arro(ance. =e wants to make sure that !eo!le know that he is so rich6 he doesn8t e+en count the amount he has wasted - a si(n of arro(ance to build his self esteem in society. This !erson in the !re+ious surah would say My Lord has belittled me6 if Allah restricted his wealth. So he thinks that the only way to (et self res!ect in society is throu(h ha+in( alot of wealth and showin( off about how he destroyed it worthlessly. =e :ust wants to show how much money he wasted- 2.an% i destroyed 3million on that house2 he wants to show off to see that shocked eB!ression on your face.
al 0slahi in !adabur al *ur'an: eo!le who are not mature in their thinkin( think that s!endin( alot of wealth on cars6 homes etc. to ha+e !eo!le starin( at them is amaEin(. They (et a :oy feelin( out of it.
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OP' ^ ; @ S \ , 0 3 0 4 5 * 3 ) ` b > K 0 > ' ) ` + K 0 ` a 0 5 ` 0 _ ` ' : Y M ' L : 5 / `E5 ( ! 0 C 2 * % M ` ) 6 * 0 ` [ R ` / M ) + h 0 \ * & = E5> b ) f g * e ) d ' b C K : ! > _ c / 0) ! 6 i * : Y M ' L * 0 U # ' @now that the li*e o* this world is !ut amusement and di+ersion and adornment and !oasting to one another and competition in increase o* wealth and children - like the eBam!le of a rain whose 3resultin(4 !lant (rowth !leases the tillers- then it dries and you see it turned yellowthen it becomes 3scattered4 debris. And in the =ereafter is se+ere !unishment and for(i+eness from Allah and a!!ro+al. And what is the worldly life eBce!t the en:oyment of delusion. 3=adeed AL:?"4
But when the call to (i+e to the needy is mentioned6 these !eo!le make eBcuses so they don8t ha+e to (i+e anythin( in charity.
0nsan can also mean that in the stru((le a(ainst the Messen(er of Allah6 Abul Asht would say that 'you should make me the leader of you be"ause I s$ent the most money a#ainst the .essen#er of Allah and the .uslims'( 0n the !re+ious surah6 he said6 K ' L 9 * ' 4 5? - yaqoolu ya laytanee qadamtu li hayatee - ;h if only 0 had in+ested for my life. 39a:r G#:?F4 So Allah is tellin( us in the !re+ious surah that the disbelie+er will be re(retful on Mud(ment Day for wastin( his money worthlessly when =e could ha+e been in+estin( for it for his real life of the neBt world.
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Ayahsabu an lam yarahu ahad Does he think that no one SA5 himD
lam - !ast tense 2o 0f you are not willin( to know of the !re+ious nationsThe Kuraysh thou(ht they had a natural born ri(ht to the honors and riches they had in Makkah. Allah is tellin( them that =e is watching the evils the" do and the way they earn and s!end their money a(ainst =is Messen(er. /oes he assume that none 4A+ him0 Allah (a+e this barren desert city a life6 only throu(h the du8a &!rayer, of 0braheem who was a monotheist and sincere to Allah. So you !olytheists don8t ha+e to ha+e these honors6 or wealth6 Allah can take it away from you whene+er =e wants. ,as he assumed that no-one e&er saw him0
Then Allah says-
-"ah C:
' 2 ' / C ; c :
Alam najAAal lahu AAaynayn =a+e 5e not made for him two eyesD
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Didn8t =e (i+e you &ja'al - install for you, two eyesD The ;ne who (a+e you these two eyes6 isn't 7e a!le to see "ou and what "ou do o* waste*ulness and evilD =ow did you !ay for your eyesD The money you waste cannot e+en afford :ust the blessin( Allah has (i+en you of your eyes.
-"ah E:
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+alisanan washafatayn And a ton(ue and two li!sD this ton(ue you used to boast about how you waste your wealth. and two li!s to control and silence your ton(ue. Accordin( to a hadith- the li$s are a means by whi"h you "ontrol your ton#ue( The arro(ance shown throu(h his ton(ue is e+il and will be a witness a(ainst him on Mud(ment Day.
The blessin( of the ton(ue5hat we see !rocesses immediately6 you are thinkin( of somethin( - then it comes out of your mouth - in the form of understandable words - in the fractions of a second. This system works
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continuously without freeEin( for around G" years non sto!.
-"ah #F:
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+ahadaynahu annajdayn And ha+e (uided him to the two ele+ated waysD
najd - wide !ath6 clear of +e(etation6 headin( u! a mountain.
al Bica8i 7uotes a hadithAllah8s Messen(er said- 1 :# j" 0 )@S ') *+ "S0 ; * Ek- I " !># 51 j m )'X c: 2* '># _=) l c: ; - I )[ c:0 )'+ c: Ec:
- _'1)0 _'^) :!g - .! :oL - 3 * !0 2 =0 n'LA e,D#4 : ! A8+ - **5 :.0) F/1AA : )0 Lg
ya ayuhan-naas ina ma hum najadaan( najadu khayrin wa najd ul sharr% fa ma ja'ala najda sharri ahabba ilaykum min najdin khayr0 Rush towards your ord $eo$le% be"ause what is little is better than alot whi"h deludes you and de"ie&es - distra"ts( 5eo$le - there are only two $aths% the $ath of #ood and the $ath of e&il% so what makes you lo&e the $ath of e&il more than the #ood $ath0
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.ow on this conteBt6 let8s look at the aayaat to comehadaa - to (uide someone. The ma:ority tafseer of this ayah is that the two !aths are- (ood and e+il.
0 M ) $ D ? C 2* p 0 H 5^ ) > 2 U % 6 2 * [ ) Y 2 ' K \ 2 % e ) S # `' / r ` ' D C 0 q F g : " ? b 5 Let there be no com!ulsion in reli(ion: )ruth stands out clear *rom 5rror: whoe+er re:ects e+il and belie+es in Allah has (ras!ed the most trustworthy hand-hold6 that ne+er breaks. And Allah hears and knows all thin(s. &Ba7arah ?:?AJ, 5e clearly showed him the ri(ht and wron(.
The Makkan Kur8an - es!ecially - (uides to all that is morally (ood- hel!in( the or!han6 needy etc. So we see uni+ersal morality in most of Makkan Kur8an. Allah has !laced in human nature to do acts of (ood. Studies in Social sycholo(y show that someone who lies for the first time- their blood !ressure increases6 their +oice !itch increases uncontrollably etc. All this shows that -llah has placed in the human to incline to the truth And this is why ALL cultures and societies lo+e truthfulness and dislike lyin( as a trait in !eo!le. +e showed him the two $aths( A re!osition is remo+ed6 which makes the meanin( more com!rehensi+e.
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i.e. Allah says- We guided him two paths. =e did not say 85e (uided him T; two !aths8. Since a remo+al of a !re!osition &i.e. The remo+al of the word 8to8 can mean that -llah guided him )+ the two paths9 and also -0+26 ('ala) the two paths 5hen someone chooses the !ath of (ood sincerely - Allah (uides him alon( that !ath of (ood. 5hen someone chooses the !ath of e+il sincerely - =e will make that !ath achie+able for him. &see surah Layl #?: F-1",
.a:adayn - 2ajd - a mountain which is bare rock with no +e(etation or !lants. A clear path that is leading uphill So the ima(e is of someone (oin( u!hill6 with two !aths (oin( different ways. athways whose destinations are <nown. There is a (ood !athway6 and a bad !athway. <ach !athway has its own hardshi!s because they !oth re:uire struggle O S E :V ? + ? $ &5e ha+e created man in hardshi!/toil/stru((le,. 3Surah Balad #":F4
.a:d - (eneral word for mountain. ;ne of these ran(es is easy (oin( u!6 but when you reach a certain distance - it becomes difficult. The other ran(e is difficult to (et u! on from the be(innin(6 but when you reach a certain distance - it becomes easy. So one is easy in the be(innin(6 the other is hard. The other is easy at the end6 and the other is hard at the end. =umans are hasty/always in a rush. 5e want what is easier - sooner6 if we (et a !roblem6 we
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say - 2I will deal with it later(2 because we hate hardshi! bein( near us.
So Allah says-
Ayah 11:
? L 8
Fala iqtahama alAAaqaba But he has made no effort to !ass on the !ath that is stee!. 8a7abah - also means a !ath (oin( u! a mountain ran(e. <P)< T it is a !ath which is +ery di**icult to clim!. 0t is steep. then he didn't jum$ ri#ht onto 'aqabah( 'i:tahama - 807tihaam - :um! into and (et in+ol+ed into somethin( without (i+in( it any thou(ht. A task which in+ol+es alot of hard work6 and when you (et in+ol+ed - "ou realise how hard it is Like you mi(ht carry a burden for a !erson and realise how hard it really was once you (et in+ol+ed. After Allah showed him the two !athshe did not #et himself in&ol&ed in the 'aqabah 6stee$ hi#h $ath7(
fa a iqtahama al aqabah(
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@rammatically6 La is not su!!osed to be there. 'ather 8Ma8 is su!!osed to be there. This shows a lin(uistic riddle. 0a necessitates that multi!le thin(s are bein( ne(ated. There are many thin(s in 8a7abah &the stee! !ath,. Multi!le thin(s are cate(orised in 8A7abah &the stee! !ath,6 and this is why La is used instead of .a 6.a would si#nify one thin# only,. 5e will see how 8A7abah &the stee! !ath, co+ers alot of different areas. This will be eB!lained in the comin( aayaat.
aE-Qamakshari: La also im!lies a du8a &why didn't he0 +hy didn't he "limb the 'aqabah0 3 i ma dha04 Allah has (i+en him eyes6 and the ability to do so6 so why didn8t he climb the stee! !athD,. 0t is like Allah is com!lainin( about why the !erson did not :um! into this stru((le of the stee! !athD Al Bica8i and other scholars said- This is the path to slave ones sel*9 the path to Salvation The full eB!lanation will be (i+en in Tafseer Surah 8Asr.
-"ah #%:
? * s ! , * 0
+ama adraka maalAAaqaba And what will make you know the !ath which is stee!D
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ibn al >yayna: wa ma adraaka 3!ast tense4 - what would (i+e you any clue / idea6 what that hi(h cliff isD wa ma yudreeka 3!resent-future4 tense - what will (i+e you an idea. 5hene+er Allah says it in the !resent-future tense6 =e does not tell us. &i.e. 5hen the final hour will be,. 5hen =e says it in the !ast tense &wa ma adraaka, - =e (i+es us more detail. adraaka - adr 3know4 Allah will teach us to know what this cliff is. =e tells us so we can attem!t to climb it.
-"ah #&:
O ! $ Y
fak-ku raqabah &0t is, 9reein( a neck &sla+e6 etc., rescuin( someone from sla+ery 0krimah &bin Abi Mahl, had a uni7ue o!inion: 9reein( yourself from the sla+ery of sins by means of tawbah &throu(h re!entance and turnin( back to Allah,. The ma:ority tafseer of this ayah)o >escue:
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Ankada ?:& with a daal at the end, - to res"ue someone from a fire etc. 9akah C>- 3in this ayah4 - rescue someone from !rison or sla+ery. >a:a!ah - back of the neck. >nu7 is the neck. 5hich shows the ima(e of a chain tied around the neck. 0f this chain is at the front6 if it is !ulled - the sla+e will (o forward. But if it is !ulled from the back - the !erson will choke/suffocate. This shows the !ain of bein( a sla+e. Sla+ery is defined in ? ways- hysical sla+ery6 and - Sla+ery of debt. Both are a cho<ehold on you.
;ther words used in the Kur8an for nec< are- wateen% unuq% raqabah% jeed(
The first word is not used in +erbal form &fa qaf qaf - fa77a 3without dots 7af4,. 0t is not in +erb form &which would mean you8+e freed a sla+e once,. 'ather6 it is in nominal form C you are committed to freein( sla+es and the ones im!risoned etc. So e+en in early Makkan Kur8an - Allah is callin( !eo!le to free sla+es. This is a re!ly to those who 7uestion why 0slam endorses sla+ery. Allah is tellin( us to commit oursel+es to free the sla+es6 to hel! the im!risoned &i.e.who are im!risoned un:ustly,6 and the o!!ressed. 5hen we reach Surah .oor8s tafseer6 we will see how 0slam systematically abolished the institution of sla+ery insha8 Allah.
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t $
-"ah #':
O 6 * .N F O 5 F ` 7 # 0
Aw itAAamun fee yawmin dhee mas#haba or in addition - feedin( in a day which is identified with hun(er &mas#habah, mas(habah - hun(er ;ther words in the Kur8an to describe hun(er are- joo' &surah Kuraysh, - khasaasah - makhlassah - mas(habah Arabic !hrase- 2asghabal qawmu2 - when a whole nation is hun#ry be"ause of famine( <+eryone is hun(ry &i.e. 'bad e"onomi" times8,. Itt'aam - infiniti+e form 3not +erbal form4 - which shows this !erson is )ommitted to *eeding the hungr" in times of national hun(er. 0n the !re+ious surah we learnt that the un(rateful !eo!le are +ery selfish and they don8t encoura(e the feedin( of the !oor etc. &see 9a:r G#:1L-?", So Allah is tellin( that these !eo!le ha+e not climbed the stee! !ath. All these are )ommitments durin( times of hardshi!. Allah is tellin( us that you ha+e to be a true =umanitarian. A selfless !erson. referrin( others o+er yourself.
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0n the !re+ious surah- Allah told us the disbelie+ers caused corru!tion in the cities. So =e is now tellin( us to o!!ose this corru!tion by bein( selfless and hel!in( the weak and o!!ressed &the !eo!le most affected by this corru!tion.,
-"ah #(:
O ) ? * N & '
yateeman dhaa maqrabah &9eedin( an, or!han that !ossesses closeness.
Allah told us in the !re+ious surah that they did not treat the or!han with (enerosity: ' ' E 5* ) > K \ 8 ; S .o/ But you do not honor the or!han. 39a:r G#:1L4
dha maqrabah - of closeness &qurb, orphan relatives But it also encoura(es the hel! of the orphan close &qurb, to "our neigh!ourhood So Allah encoura(es the kind treatment of relati+e or!hans6 and or!hans in your locality !" the word Maqrabah 5e need to know the or!hans of our community.
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-"ah #A:
O ) * N & '> * 0
Aw miskeenan dha matraba or a needy !erson in misery &matraba: 3literally means4 Rclin(in( to the dust 3tur8b4S because of his !o+erty
mis<een - maskan-na - someone who rarely has bare essentials to sur+i+e. 0.e. 0f you see someone and wonder- 'how is he sur&i&in#08 This !erson is a miskeen. dha .atrabah - !ossessin( dust. 'a(hib al 0sfahani: The .eem .asdariyyah shows he is overwhelmed with dust 7is !ed is dust9 he is dirt"9 !an<rupt
'> 2 F 7 " / E 5( Y L K 0 And you do not encoura(e one another to feed the !oor. 39a:r G#:1#4
=e walks around without any real home6 and he is :ust about sur+i+in( in life.
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So Allah encoura(es the <ind treatment o* the mis een All these are uni+ersal duties mankind should be doin(6 based on the blessin(s Allah has (i+en him. So Allah says-
Ayah 1L:
5 A 5 K 0 ) g 5 A 5 K 0 5 * Q2 2 * E S b = )
!humma kana mina alla9heena amanoo watawasaw bissabri watawasaw bilmarhama Then he became one of those who belie+ed6 and recommended one another to !erse+erance and !atience6 and &also, recommended one another to !ity and com!assion.
Thereafter he became of those who belie+ed. <man &belief, is mentioned after all these humanitarian causes. So Allah is tellin( us that those who saw !roblems in society - there is only 1 real solution.
)harity- a hopeless situation without 0slam: 0ma(ine !eo!le (i+e money to the !oor and the charities tell that they ha+e fed 1""" !oor !eo!le. The neBt year they tell they ha+e fed A""" !oor !eo!le. But these charities reco(nise that no real !ositi+e !ro(ress has been made because e+en more !eo!le ha+e lost their homes in the ?nd year due to the demolition of their homes and farms.
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The charities will then admit that they ha+e not achie+ed much !ro(ress6 because e+en more !eo!le are hun(rier now than the first year. So you made little !ro(ress in hel!in(6 but the amount of harms that occured within that time !eriod outwei(h the benefit. So alot of !eo!le workin( in charities later on realise they are workin( for a hel!less cause. Since the !roblems only increase. The efforts seem endless and tirin(. This is why the charities say- Ohel! an or!han for :ust T1 e+ery day.O this way - they can (et continuous fundin( without showin( an ima(e of hel!lesness.
These are the !roblems &fasaad/corru!tions, we see in society. And their cause is mentioned in the !re+ious surah&, 8 5 6 7 2 - aladhee ta#haw fil bilaad &those who rebelled in the town,. &9a:r G#:11, 'ebellin( a(ainst Allah was the cause of the corru!tion6 and these !eo!le who climbed the hi(h stee! !ath &of 8a7abah, realised that the only true way of endin( this corru!tion &fasaad, was throu(h belie+in( in Allah and.. &ayah 1L,. So the !erson who has <man &belief in Allah8s (uidance, (ains more !atience in his efforts of (ood6 because he knows that Allah will reward him for his efforts6 e+en if he does not see 1""U !ositi+e results. They also belie+e that Allah will re!lace their fear and sadness into safety and :oy2* 2 W X D S J ! 3 X ' H L g 5 / 0 > * 5 * Q2 C / 0 : 0 U &* 5 + 2* % % ' 0 " u K ! . , 2 > % ' 0 E 5? D 1 $ 0v $ N ) S 2* 0 U &' [ E 5S ) l Allah has !romised those who ha+e belie+ed amon( you and done ri(hteous deeds that =e will surely (rant them succession 3to authority4 u!on the earth :ust as =e (ranted it to those before them and that =e will surely establish for them 3therein4 their reli(ion which =e has !referred for them and that =e will surely substitute for them6 after their fear6 security6 3for4 they worshi! Me6 not associatin( anythin( with Me. But whoe+er disbelie+es after that - then those are the defiantly disobedient.
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3.oor ?F:AA4
5hen @uidance was <stablished on <arth<maan &Belief/contractin( with Allah, and -mn &safety, are connected to(ether. And this city of Makkah is meant to be a city of !eace and safety. So if you turn to Allah - =e will send :ustice from the skies &wahy-re&elation,. So when the (uidance of Allah was established on <arth - :ustice was established and e+eryone was dealt with fairly and the !oor were enriched. This is !ro+en throu(h the lifes of the famous Hhulafa8 3)ali!hs4 like >mar bin al Hhattab6 >mar bin Abdul AEeeE6 and e+en throu(h the likes of the Mahdi and 8<esa 3Mesus son of Mary4 who will come in the future. -ll this justice and enrichment o* societ" was due to one thingG 5maan $ guidance *rom -llah and its implementation And then after - he became of those who belie+ed6 and they en:oined !atience/!erse+erance and recommended each other to !ity and com!assion. Allah is tellin( us that he became of those who belie+e6 and then T=<N en:oined each other in !erse+erence and recommended each other to !ity and com!assion. This si(nifies that when he became a belie+er - he :oined with the Muslims8 who all worked to(ether in !erse+erance6 !ity and com!assion. waasaw - wasiyya - to lea+e a will or le(acy. )awaasi - advise / motivate / encourage / council one another. So they ad+ise each other and remain moti+ated in Sabr 3!erse+erance4Sa!r - !atience / !erse+erance / consistency / constancy.
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So no matter how hard somethin( mi(ht be6 they ad+ise each other in !erse+erin( in this cause. 0t is with commitment/consistency they kee! counsellin( each other. Because the task of climbin( this stee! !ath is difficult. 2'ome on% we "an do this( et's stay firm% the reward is #reat2(
The disbelie+ers did not ha+e control and !atience in sharin( wealth or recommendin( each other to su!!ortin( the weak. They :ust thou(ht about kee!in( wealth and boastin( about how they wasted it. They were too laEy to climb the stee! 8a7abah/!ath. So Allah is tellin( us that he can only be a true humanitarian 3 referrin( others o+er himself constantly4 with !erse+erance - if he has <maan &Belief/a )ontract with Allah,.
wa tasaaw bil - and they encoura(ed / counselled u!on each othermarhamah - this is not mercy &since mercy is 'ahmah,. 'ather marhamah is Pit". merc" which eHtends to man"6 e+eryone and e+erythin(. =a+in( <maan means you ha+e mercy for mankind as a whole. The same way the ro!hets8 would feel saddened when their !eo!le would not become Muslim6 because they feared their !eo!les8 sins would destroy them in this life6 or destroy them in the hellfire. So that is marhamah - eHtra9 strong9 eHtended merc"
-"ah #C:
' R L A $ 0
Ulaaa ika as-haab al maymanah it is those who are com!anions of the 9A' on the ri(ht !ath.
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This is a stron( !"ar right! 3closer to Allah8s Mercy4 in com!arison to :ust 'as-hab al yameen' &those of the ri(ht hand,. ; Allah make us of them.
Switch o* Se:uencing in surah Fajr and Balad: 0n the !re+ious surah - the !eo!le of hell are mentioned first6 and after the !eo!le of Mannah/!aradise are mentioned. 0n this surah - the !eo!le of aradise are mentioned first6 then the !eo!le of hell are mentioned after. 0n this surah- Miskeen is mentioned first6 and then Nateem second. The !re+ious surah had Nateem first and Miskeen second. 0n this surah- Mannah is mentioned first6 and hell after. 0n the !re+ious surah- =ell is mentioned first6 and aradise second.
-"ah #E:
* v l R L A 1 K w 0) S 2 0
+alla9heena kafaroo bi-ayatina hum as-habu almash-ama And those who disbelie+ed in our miraculous si(ns6 those are the !eo!le associated with the curse. -"ah: - Si(n and miracle. Somethin( which !oints to the ;neness of Allah.
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mash$amah - o+erwhelmin( curse. Ash-shu'oom - +ile and dis(ustin(. Also means the left side. The Arabs would associate e+il and dis(ustin( thin(s with the left hand. They would associate the ri(ht hand side with (ood and blessed thin(s. And this tradition continued with the way of ro!het Muhammad &and it may be that the Arabs ori(inally (ot this !elie*/tradition *rom the religion o* their *ather Prophet I!raheem/Abraham,. The disbelie+ers would re:ect all the aayaat/si(ns of Allah- of Kur8an 3*ur'aniyyah4 &Di+ine 'e+elation, and also Aayaat al Kawniya &of <Bistence., -llah loo<s at the ps"che o* the human without the human even sa"ing it Allah8s Messen(er hears what the !eo!le say6 but Allah tells him what they e+en think when they recie+e the aayaat from him. !hey're refusin# to "are% to think% and to ha&e mer"y on the "reation of Allah( Islam will onl" guide those who have a will *or Iecenc" and goodness The easiest transition to <maan &belief in Allah8s reli(ion, is for those who ha+e care for humanity6 and they do not en(ulf themsel+es in false !leasures which are forbidden. These are the !eo!le who are most likely to come to 0slam. 5hen Allah s!oke about the (ood !eo!le - =e ne+er mentioned a descri!tion of Mannah/ aradise. =e did in that in the !re+ious surah. as-Sabooni: <+ery Surah has a :awh &climate, - and the climate o* this surah is Jer" )ough &shiddah,. The surah starts with- La6 8na:dayn6 8a7abah6 i7tahama. The !eo!le of aradise are mentioned a little 3with alot of aradise mentioned in the !re+ious Surah &9a:r,46 and the people o* hell are mentioned in more detail in this surah - due to the Tou(h theme of this surah.
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-"ah %F:
` M A p * Y ! ` : ' /
alayhim naarun mu'ssadah 3<s!ecially4 u!on them - a fire which has been sealed u!.
0bn al 9aris: wasad is to seal something on top o* another thing 0.e. 0 !ut a lid on to! of the stew on the cookin( !ot. ;n them is a fire whose heat does not esca!e. Because a lid is on. So there is no esca!e6 no doorway - :ust a closin( lid.
)he Beginning o* the Surah's Connection with it's 5nd: 9adil =assaan Salih ar-'a8i: 0n the be(innin( of the surah - Allah says- +e "reated man in toil( 0f the man does not do the toil for Allah8s sake6 he will stru((le for other than Allah. &be(innin( of surah, So Allah will (i+e him the toil of hell as a result - which will last fore+er and fore+er without end.
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&end of surah,.
'elated Surahs: Surah at$)een: htt!://forums.alma(hrib.or(/showthread.!h!DtCF1?1A
%G

Surah Balad

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Asalaam alaikm warahmatulah wabarakatuh

Surah Balad - Miracle Dream Tafseer

Download Lecture: Surah Balad:

La &.o/, 0 swear by the sacred city &Makkah,.

http://linguisticmiracle com 2 htt!://lin(uisticmiracle.blo(s!ot.com http://!a""inah com/media Surah al Balad 3#"4

The Breakin( of <thical rinci!les eBclusi+ely a(ainst Muslims:

=ow could they do such an e+il thin(D

& Y & * 9 > 1 4 5?

Then Allah says-

continuously without freeEin( for around G" years non sto!.

najd - wide !ath6 clear of +e(etation6 headin( u! a mountain.

'elated Surahs: Surah at$)een: htt!://forums.alma(hrib.or(/showthread.!h!DtCF1?1A

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