🕋 تفسير سورة البلد
(Al-Balad) • المصدر: EN-AL-JALALAYN
بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ لَا أُقْسِمُ بِهَٰذَا الْبَلَدِ
📘 I swear lā is extra by this land of Mecca
وَهَدَيْنَاهُ النَّجْدَيْنِ
📘 and guided him to the two paths? did We not point out to him the path of good and that of evil?
فَلَا اقْتَحَمَ الْعَقَبَةَ
📘 Yet why does he not assault the obstacle? why does he not surmount it?
وَمَا أَدْرَاكَ مَا الْعَقَبَةُ
📘 And what will show you what will make known to you what the obstacle is? that he is to surmount — intended to emphasise its enormity this statement is a parenthetical one. He explains the way to surmount it by saying
فَكُّ رَقَبَةٍ
📘 the freeing of a slave from bondage
أَوْ إِطْعَامٌ فِي يَوْمٍ ذِي مَسْغَبَةٍ
📘 or to give food on a day of hunger
يَتِيمًا ذَا مَقْرَبَةٍ
📘 to an orphan near of kin maqraba means qarāba
أَوْ مِسْكِينًا ذَا مَتْرَبَةٍ
📘 or a needy person in misery matraba literally means ‘clinging to the dust turāb’ because of his poverty; a variant reading has two verbal nouns in place of the two verbs fakka ‘he freed’ and at‘ama ‘he fed’ the first being in a genitive construction fakku raqabatin ‘the freeing of a slave’ and the second with nunation it‘āmun ‘to give food’ in which case there is an implied iqtihāmu before al-‘aqaba of which the said reading becomes the explication;
ثُمَّ كَانَ مِنَ الَّذِينَ آمَنُوا وَتَوَاصَوْا بِالصَّبْرِ وَتَوَاصَوْا بِالْمَرْحَمَةِ
📘 while being thumma kāna is a supplement to iqtahama ‘he assaulted’; thumma is for the ordering of things to be mentioned in other words what is meant is that at the point of the assault he was one of those who believe and enjoin one another to steadfastness in pursuing obedience and in refraining from disobedience and enjoin one another to compassion marhama means rahma towards creatures.
أُولَٰئِكَ أَصْحَابُ الْمَيْمَنَةِ
📘 Those the ones described by the said attributes are the ones of the right side al-maymana means al-yamīn.
وَالَّذِينَ كَفَرُوا بِآيَاتِنَا هُمْ أَصْحَابُ الْمَشْأَمَةِ
📘 But those who disbelieve in Our signs they are the ones of the left side al-mash’ama means al-shimāl.
وَأَنْتَ حِلٌّ بِهَٰذَا الْبَلَدِ
📘 and you O Muhammad (s) have free disposal of sanction for this land in that you will be given permission to fight in it — and indeed God fulfilled this promise to him on the day of the Conquest of Mecca thus this is a parenthetical statement intervening between that by which the oath has been sworn and that which is a supplement thereto.
عَلَيْهِمْ نَارٌ مُؤْصَدَةٌ
📘 Over them will be an enclosing Fire read mu’sada or mūsada closed on top of them.
وَوَالِدٍ وَمَا وَلَدَ
📘 And by the begetter that is Adam and that which he begat that is his descendants mā ‘that which’ actually means man ‘whom’.
لَقَدْ خَلَقْنَا الْإِنْسَانَ فِي كَبَدٍ
📘 We certainly created man al-insān the generic noun in travail in a state of toil and hardship struggling with the tribulations of this world and the calamities of the Hereafter.
أَيَحْسَبُ أَنْ لَنْ يَقْدِرَ عَلَيْهِ أَحَدٌ
📘 Does he suppose does the strong man of Quraysh namely Abū’l-Ashadd b. Kalada presume on account of his strength that an softened in place of the hardened form its subject omitted that is to say annahu no one will have power over him? Yet God has power over him.
يَقُولُ أَهْلَكْتُ مَالًا لُبَدًا
📘 He says ‘I have exhausted in enmity of Muhammad (s) vast wealth!’ great wealth piles and piles of it.
أَيَحْسَبُ أَنْ لَمْ يَرَهُ أَحَدٌ
📘 Does he suppose that an in other words annahu no one has seen him? with regard to what he has expended to know the quantity thereof; God knows the quantity thereof; but it is not in reality that much so as to be considered a great amount and in any case He will requite him for his evil conduct.
أَلَمْ نَجْعَلْ لَهُ عَيْنَيْنِ
📘 Have We not given an interrogative meant as an affirmative in other words ‘We have certainly given’ him two eyes
وَلِسَانًا وَشَفَتَيْنِ
📘 and a tongue and two lips
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