Overview - Surah 90: al-Balad (The City )
The Surah begins with a reference to the city of Makkah where the Prophet was going through an experience of pain and suffering due to the denial of his people. It talks about the different stages of human life. This world is not the place of real comfort. Here is the test of human beings to do good deeds and then the final judgment will be in the Hereafter.
The Surah takes its name from the first Ayat, لَا أُقْسِمُ بِهَـٰذَا الْبَلَدِ "I swear by this city (Makkah)" [90:1].
There are 20 Ayat in this Surah.
Overview
| Total Ayat | 20 |
| Total Words * | 82 |
| Root Words * | 47 |
| Unique Root Words * | 4 |
| Makki / Madani | Makki |
| Chronological Order* | 35th (according to Ibn Abbas) |
| Year of Revelation* | 8th year of Prophethood |
| Events during/before this Surah*
Boycott of Banu Hashim Yr 2, Boycott of Banu Hashim Yr 1, 2nd Migration to Abyssinia, Physical beating and torture of some Muslims - 1st Migration of Muslims to Abyssinia, Public Invitation to Islam - Persecution of Muslims; antagonism - ridicule - derision - accusation - abuse and false propaganda., Revelation begins - Private Invitation to Islam , Revelation begins - Private Invitation to Islam , Revelation begins - Private Invitation to Islam
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| Events during/after still to occur*
Boycott of Banu Hashim Yr 3,Death of Abu Talib - Death of Khadijah - Stoning at Ta'if - al-Isra wal Mi'raj - Night Journey,1st Pledge of Aqabah,2nd Pledge of Aqabah,,Migration from Makkah to Madinah - Building of Masjid Nabi in Madinah - Treaty with Jews of Madinah - Marriage of Prophet to Aishah,Change of Qiblah from Jerusalem to Makkah - Battle of Badr,Battle of Uhud,,Battle of Ahzab - Expedition of Banu Quraydhah,Treaty of Hudaiybiyah - Letters to Kings and Rulers,,Conquest of Makkah - Battle of Hunain,Hajj led by Abu Bakr - Expedition of Tabuk,Farewell Hajj by Prophet - Death of Prophet - End of Divine Revelation
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| Names of Prophets Mentioned
No Prophets names are mentioned in this Surah
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| Surah Index
Adversity (patience during) , Charity, Commandments (general religious) , Hell
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In this Surah a vast subject has been compressed into a few brief sentences, it’s a miracle of the Qur’an that a complete ideology of life which could hardly be explained in a thick volume has been abridged most effectively in brief sentences of this short Surah. Its theme is to explain the true position of man in the world and of the world in relation to man and to tell that God has shown to man both the highways of good and evil, has also provided for him the means to judge and see and follow them, and now it rests upon man’s own effort and judgment whether he chooses the path of virtue and reaches felicity or adopts the path of vice and meets with doom.
First, the city of Makkah and the hardships being faced therein by the Prophet and the state of the children of Adam have been cited as a witness to the truth that this world is not a place of rest and ease for man, where he might have been born to enjoy life, but here he has been created into toil and struggle. If this theme is read with verse 39 of Surah 53: an-Najm (The Star) “there is nothing for man but what he has striven for”, it becomes plain that in this world the future of man depends on his toil and struggle, effort and striving.
After this, man’s misunderstanding that he is in this world and that there is no superior power to watch what he does and to call him to account, has been refuted. Then, taking one of the many moral concepts of ignorance held by man, as an example, it has been pointed out what wrong criteria of merit and greatness he has proposed for himself in the world. The person who for ostentation squanders wealth, not only himself prides upon his extravagances but the people also admire him for it enthusiastically, whereas the Being Who is watching over his deeds, sees by what methods he obtained the wealth and with what intention he spent it.
Then God says: We have given man the means of knowledge and the faculties of thinking and understanding and opened up before him both the highways of virtue and vice: one way leads down to moral depravity and it is an easy way pleasing for the self; the other way leads up to moral heights, which is steep like an uphill road, for scaling which man has to exercise self-restraint. It is man’s weakness that he prefers slipping down into the abyss to scaling the cliff. Then, God has explained what the steep road is, by following which man can ascend to the heights. It is that he should give up spending for ostentation, display and pride and should spend his wealth to help the orphans and the needy, should believe in God and His Religion and joining the company of believers, should participate in the construction of a society which should fulfill the demands of virtue and righteousness patiently and should be compassionate to the people. The end of those who follow this way is that they would become worthy of God’s mercies. On the contrary, the end of those who follow the wrong way, is the fire of Hell from which there is no escape.
Manuscripts / Inscriptions
17th Century
17th Century
16th Century
16th Century
1st Century Hijrah (7th Century CE)
1st Century Hijrah (7th Century CE)
123 Total Word Count per Ayat (shows how many words per Ayat) * | ||
| # | Root Word | Frequency in Surah | Frequency in Qur'an |
|---|---|---|---|
| 1. | ب ل د | 2 | 19 |
| 2. | و ل د | 2 | 102 |
| 3. | ح س ب | 2 | 109 |
| 4. | أ ح د | 2 | 85 |
| 5. | ع ق ب | 2 | 80 |
| 6. | ٱلَّذِى | 2 | 1464 |
| 7. | و ص ي | 2 | 32 |
| 8. | ص ح ب | 2 | 97 |
| 9. | ق س م | 1 | 33 |
| 10. | ح ل ل | 1 | 51 |
| Root Word | Frequency in Surah |
Frequency in Qur'an |
|---|---|---|
| ب ل د | 2 | 19 |
| و ل د | 2 | 102 |
| ح س ب | 2 | 109 |
| أ ح د | 2 | 85 |
| ع ق ب | 2 | 80 |
| ٱلَّذِى | 2 | 1464 |
| و ص ي | 2 | 32 |
| ص ح ب | 2 | 97 |
| ق س م | 1 | 33 |
| ح ل ل | 1 | 51 |
Its subject matter resemble those of the earliest Surahs revealed at Makkah, but it contains a pointer which indicates that it was sent down in the period when the disbelievers of Makkah had resolved to oppose the Prophet, and made it lawful for themselves to commit tyranny against him.
- An admonition to the disbelievers.
- Allah has given you two eyes, one tongue and two lips to control your tongue.
- The qualities of a righteous person: Freeing a slave, feeding the hungry, being patient, advising others about piety and compassion.
Tafsir Zone
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Overview (Verses 1 - 4) Affliction in Human Life The surah opens with an emphatic oath asserting an inherent fact of human life: “I swear by this city, this city in which you are a dweller, by parent and offspring: indeed, We have created man in affliction.” (Verses 1-4) The city is Makkah, which houses the Ka`bah, the sacred house of God that was the first temple ever to be erected on this earth as a place of peace where people put down their weapons and forget their quarrels. They meet there in peace; each is sacred to all. Even the plants, the birds and all creatures that happen to be in this city enjoy full and complete security. It is the House built by Abraham, the father of Ishmael, who is the grandfather of all Arabs and Muslims. God then honours His Prophet, Muhammad, by mentioning him and his residence in Makkah, a fact which adds to the sanctity of the city, its honour and glory. This is a point of great significance in this context; for the unbelievers were violating the sanctity of the House by harassing the Prophet and the Muslims in it. But the House is sacred and the Prophet’s dwelling in its neighbourhood makes it even more so. God’s oath by this city and by the Prophet’s residence in it adds even more to its sacredness and glory, which consequently makes the unbelievers’ attitude grossly impertinent and objectionable. Their attitude becomes even more singular, considering their claims to be the custodians of the House, Ishmael’s descendants and Abraham’s followers. This last reference supports the inclination to take the next-- verse, “by parent and offspring,” to refer to Abraham and Ishmael in particular. This reading includes in the oath the Prophet, the city where he lives, the founder of the House and his offspring. However, it does not preclude that the statement can also be a general one, referring to the phenomenon of reproduction which preserves the human race. This reference may be taken as an introduction to the discussion about man’s nature, which is indeed the theme of the surah. In his commentary on this surah in Tafsir Juz `Amma, the late Shaikh Muhammad `Abduh, makes a fine remark which is useful to quote here: God then swears by parent and children to draw our attention to the great importance of this stage of reproduction in life, and to the infinite wisdom and perfection which this stage involves. It also emphasizes the great suffering encountered by parent and offspring during the process from its inception up to its conclusion, when the newcomer achieves a certain degree of development. Think of plants and the tough opposition met by a seed of a plant in the process of growth, until it adapts to the various factors of climate. Think of its attempts to absorb the food necessary for its survival from its surroundings, till it develops branches and leaves. It then prepares for the production of a similar seed or seeds that will repeat its function and add to the beauty of the world around it. Think of all this then consider the more advanced forms of animal and human life and you will see something much greater and far more wonderful concerning reproduction. You will have a feeling of the hardship and suffering met by all parents and offspring for the sake of preserving the species and the beauty of this world. The oath reaffirms an intrinsic fact in human life: “Indeed, We have created man in affliction.” (Verse 4) Indeed, man’s life is a process of continued hardship that never ends, as stated in Surah 84, The Rending: “O man! You have been toiling towards your Lord, and you shall meet Him.” (84: 6) No sooner does the first living cell settle in the mother’s womb than it starts to encounter affliction and has to work hard in order to prepare for itself the right conditions for its survival, with the permission of its Lord. It continues to do so until it is ready for the process of birth, which is a great ordeal for both mother and baby. Before the baby finally sees the light it undergoes a great deal of pushing and squeezing to the point of near suffocation in its passage out of the womb. A stage of harder endurance and greater suffering follows. The new-born baby begins to breathe the air, which is a new experience. It opens its mouth and inflates its lungs for the first time with a cry which tells of the harsh start. The digestive system then starts to function in a manner which is totally unfamiliar, as does blood circulation. Then it starts to empty its bowels, encountering great difficulty in adapting its system to this new function. Indeed, every new step or movement is attended by suffering. If one watches this baby when it begins to crawl and walk, one sees the kind of effort required to execute such minor and elementary movements. Such affliction continues with teething, and learning to stand, walk, learn and think. Indeed, in every new experience much affliction is involved. Then the roads diverge and the struggle takes different forms. One person struggles with his muscles, another with his mind and a third with his soul. One toils for a mouthful of food or a rag to dress himself with, another to double or treble his wealth. One person strives to achieve a position of power or influence and another for the sake of God. One struggles for the sake of satisfying lusts and desires, and another for the sake of his faith or ideology. One strives but achieves no more than hell and another strives for paradise. Everyone is carrying his own burden and climbing his own hill to arrive finally at the meeting place appointed by God, where the wretched shall endure their worst suffering while the blessed enjoy their endless happiness. Affliction, life’s foremost characteristic, takes various forms and shapes but it is always judged by its eventual results. The loser is the one who ends up suffering more affliction in the hereafter, and the prosperous is the one whose striving qualifies him to be released from affliction and ensures him the ultimate repose under his Lord’s shelter. Yet there is some reward in this present life for the different kinds of struggle which people endure. The one who labours for a great cause differs from the one who labours for a trivial one, in the amount and the quality of gratification each of them gains from his labour and sacrifice. |
Ibn Kathir (English)
Sayyid Qutb
Sha'rawi
Al Jalalain
Mawdudi
الطبري - جامع البيان
ابن كثير - تفسير القرآن العظيم
القرطبي - الجامع لأحكام
البغوي - معالم التنزيل
ابن أبي حاتم الرازي - تفسير القرآن
ابن عاشور - التحرير والتنوير
ابن القيم - تفسير ابن قيّم
السيوطي - الدر المنثور
الشنقيطي - أضواء البيان
ابن الجوزي - زاد المسير
الآلوسي - روح المعاني
ابن عطية - المحرر الوجيز
الرازي - مفاتيح الغيب
أبو السعود - إرشاد العقل السليم
الزمخشري - الكشاف
البقاعي - نظم الدرر
الهداية إلى بلوغ النهاية — مكي ابن أبي طالب
القاسمي - محاسن التأويل
الماوردي - النكت والعيون
السعدي - تيسير الكريم الرحمن
عبد الرحمن الثعالبي - الجواهر الحسان
السمرقندي - بحر العلوم
أبو إسحاق الثعلبي - الكشف والبيان
الشوكاني - فتح القدير
النيسابوري - التفسير البسيط
أبو حيان - البحر المحيط
البيضاوي - أنوار التنزيل
النسفي - مدارك التنزيل
ابن جُزَيّ - التسهيل لعلوم التنزيل
علي الواحدي النيسابوري - الوجيز
السيوطي - تفسير الجلالين
المختصر في التفسير — مركز تفسير
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Overview (Verses 1 - 4) Affliction in Human Life The surah opens with an emphatic oath asserting an inherent fact of human life: “I swear by this city, this city in which you are a dweller, by parent and offspring: indeed, We have created man in affliction.” (Verses 1-4) The city is Makkah, which houses the Ka`bah, the sacred house of God that was the first temple ever to be erected on this earth as a place of peace where people put down their weapons and forget their quarrels. They meet there in peace; each is sacred to all. Even the plants, the birds and all creatures that happen to be in this city enjoy full and complete security. It is the House built by Abraham, the father of Ishmael, who is the grandfather of all Arabs and Muslims. God then honours His Prophet, Muhammad, by mentioning him and his residence in Makkah, a fact which adds to the sanctity of the city, its honour and glory. This is a point of great significance in this context; for the unbelievers were violating the sanctity of the House by harassing the Prophet and the Muslims in it. But the House is sacred and the Prophet’s dwelling in its neighbourhood makes it even more so. God’s oath by this city and by the Prophet’s residence in it adds even more to its sacredness and glory, which consequently makes the unbelievers’ attitude grossly impertinent and objectionable. Their attitude becomes even more singular, considering their claims to be the custodians of the House, Ishmael’s descendants and Abraham’s followers. This last reference supports the inclination to take the next-- verse, “by parent and offspring,” to refer to Abraham and Ishmael in particular. This reading includes in the oath the Prophet, the city where he lives, the founder of the House and his offspring. However, it does not preclude that the statement can also be a general one, referring to the phenomenon of reproduction which preserves the human race. This reference may be taken as an introduction to the discussion about man’s nature, which is indeed the theme of the surah. In his commentary on this surah in Tafsir Juz `Amma, the late Shaikh Muhammad `Abduh, makes a fine remark which is useful to quote here: God then swears by parent and children to draw our attention to the great importance of this stage of reproduction in life, and to the infinite wisdom and perfection which this stage involves. It also emphasizes the great suffering encountered by parent and offspring during the process from its inception up to its conclusion, when the newcomer achieves a certain degree of development. Think of plants and the tough opposition met by a seed of a plant in the process of growth, until it adapts to the various factors of climate. Think of its attempts to absorb the food necessary for its survival from its surroundings, till it develops branches and leaves. It then prepares for the production of a similar seed or seeds that will repeat its function and add to the beauty of the world around it. Think of all this then consider the more advanced forms of animal and human life and you will see something much greater and far more wonderful concerning reproduction. You will have a feeling of the hardship and suffering met by all parents and offspring for the sake of preserving the species and the beauty of this world. The oath reaffirms an intrinsic fact in human life: “Indeed, We have created man in affliction.” (Verse 4) Indeed, man’s life is a process of continued hardship that never ends, as stated in Surah 84, The Rending: “O man! You have been toiling towards your Lord, and you shall meet Him.” (84: 6) No sooner does the first living cell settle in the mother’s womb than it starts to encounter affliction and has to work hard in order to prepare for itself the right conditions for its survival, with the permission of its Lord. It continues to do so until it is ready for the process of birth, which is a great ordeal for both mother and baby. Before the baby finally sees the light it undergoes a great deal of pushing and squeezing to the point of near suffocation in its passage out of the womb. A stage of harder endurance and greater suffering follows. The new-born baby begins to breathe the air, which is a new experience. It opens its mouth and inflates its lungs for the first time with a cry which tells of the harsh start. The digestive system then starts to function in a manner which is totally unfamiliar, as does blood circulation. Then it starts to empty its bowels, encountering great difficulty in adapting its system to this new function. Indeed, every new step or movement is attended by suffering. If one watches this baby when it begins to crawl and walk, one sees the kind of effort required to execute such minor and elementary movements. Such affliction continues with teething, and learning to stand, walk, learn and think. Indeed, in every new experience much affliction is involved. Then the roads diverge and the struggle takes different forms. One person struggles with his muscles, another with his mind and a third with his soul. One toils for a mouthful of food or a rag to dress himself with, another to double or treble his wealth. One person strives to achieve a position of power or influence and another for the sake of God. One struggles for the sake of satisfying lusts and desires, and another for the sake of his faith or ideology. One strives but achieves no more than hell and another strives for paradise. Everyone is carrying his own burden and climbing his own hill to arrive finally at the meeting place appointed by God, where the wretched shall endure their worst suffering while the blessed enjoy their endless happiness. Affliction, life’s foremost characteristic, takes various forms and shapes but it is always judged by its eventual results. The loser is the one who ends up suffering more affliction in the hereafter, and the prosperous is the one whose striving qualifies him to be released from affliction and ensures him the ultimate repose under his Lord’s shelter. Yet there is some reward in this present life for the different kinds of struggle which people endure. The one who labours for a great cause differs from the one who labours for a trivial one, in the amount and the quality of gratification each of them gains from his labour and sacrifice. |
- Surah 90. Al-Balad - Saad al Ghamidi https://www.youtube.com/watch?v=BbvNth9YfYU&index=90&list=PLhM2xiAUdw2cAqW_o3zZkbhJNw0bnaBZN
- Surah 90. Al-Balad Mahmoud Khalil Al Hussary https://www.youtube.com/watch?v=CEfA6kdh2f8&list=PLxpAkjlGauHfMFWX22VZWOKpzjr-vH_BM&index=90
- Surah 90. Al-Balad Muhammad Al Luhaydan https://www.youtube.com/watch?v=UDnhr39kmU0&index=90&list=PLxpAkjlGauHfKAYuQLRNAZomoezhfhRZe
- Surah 90. Al-Balad Idris Akbar https://www.youtube.com/watch?v=-s1pd6fGELI
- Surah 90. Al-Balad Muhammad Minshawi https://www.youtube.com/watch?v=_OAfdB6ox5w&list=PLxpAkjlGauHdUcO_uc-8F8J2NUQRDZjPG&index=90
