Al-Balad 90:8–16

أَلَمْ نَجْعَل لَّهُ عَيْنَيْنِ ﴿8﴾ وَلِسَانًا وَشَفَتَيْنِ ﴿9﴾ وَهَدَيْنَاهُ النَّجْدَيْنِ ﴿10﴾

(Did We not make for him two eyes, and a tongue and two lips, and showed him the two ways?...90:8-10)

The word najdain is the dual form of najd which means an elevated or conspicuous road. The word najdain signifies the two high and conspicuous ways of good and evil, or of success and destruction. The preceding verse pointed out the ignorance and heedlessness of man. He thinks that Allah has no power over him, and that there is no one watching over his actions. The current verse mentions a few of the organs and abilities that Allah has endowed him with. If he reflects carefully on these endowments, he will appreciate His infinite wisdom and power within himself. He has a pair of eyes. The optic nerves and tissues are rather delicate. They send nervous impulses to the brain when stimulated by light rays from external objects. The structure of the eye itself is most delicate. Each eye consists of a hollow, spherical capsule [ eyeball ], made up of several layers and structures. It is set into a socket in the skull, and is protected by eyelids and eyelashes, and eyebrows. It works like an automatic machine. When a harmful object is seen coming from the front, the eyelids close on their own. The eyelashes block the dust from getting into the eyes. The eyebrows help keep things away from falling into the eyes directly from top. The facial bones, especially the orbit [ eye socket and the cheek bones ], protect the eye, if one were to fall on one's face or something were to fall on the face.

The second gift that man is endowed with is the 'tongue'. This organ - the articulator - is the most amazing and important creation. It is the long piece of flesh fixed to the bottom of the mouth that can represent thoughts of the heart, the automatic and mysterious machine. The heart works in an amazing way. A thought occurs in the heart, the brain interprets it, and prepares appropriate topic and words. The words are uttered by the tongue. Such a complex task is performed so swiftly that the listener does not even realise how many systems have worked before the distinguishable sounds, letters and words were uttered. Nature has equipped man with two lips that play an important role in articulating the different sounds, letters and words. Nature has made the tongue such a swift-working articulator that within half a minute it may utter a word which may take him out from Hell and admit him into Paradise, as the word of faith, or may endear him to his enemy in the world, as by seeking forgiveness of his shortcomings. The same tongue within the same short span of time may take him to Hell, as by uttering the word of disbelief, or may make him his biggest enemy who was previously his closest friend, as by using obscene language against him. The tongue has many benefits as well as many ways of destruction. It is a double-edged sword that can operate against an enemy, and it can also cut one's own throat. Therefore, Allah has kept it covered within the case of two lips. Probably, this is the reason why the pair of lips is mentioned. The Creator Who has endowed man with tongue has equipped him with a pair of lips in order to protect it. Therefore, he should be careful in its use. He should not unsheathe it unnecessarily. Allah has equipped him with a pair of eyes, a pair of lips and a tongue, and has equipped him with the ability to distinguish good from evil and right from wrong, thus:

فَأَلْهَمَهَا فُجُورَ‌هَا وَتَقْوَاهَا

then inspired it with its [ instinct of ] evil and piety [ 91:8] '

Thus in the first instance man receives guidance from his own conscience. This is supported by the guidance of the Holy Prophets (علیہم السلام) and celestial books that clarify it.

In sum, an ignoramus and heedless person, who denies the power of the Omnipotent, should look into his own being, he would be able to observe His attribute of perfect power and consummate wisdom. He should observe with his two eyes and confess with his tongue. He has been shown the two ways of good and evil; and of right and wrong so that he may choose between the two. Obviously, he should choose the good way. In his make-up, there exists the ability to take either way. All these bounties have not motivated man to attempt the steep course. Then the heedless man is warned that he should reflect on the clear proofs and arguments pertaining to Allah's Omnipotence, pertaining to the Day of Judgment, life after death and Reckoning, and believe in these articles of faith. This faith requires that man should be a source of benefit and comfort to others; he should abstain from hurting them; he should believe in Allah; he should amend his own conduct and think of reforming others also, so that, on the Day of Judgment, he may be among the people of the right hand, the inmates of Paradise, enjoying a happy recompense for what he has done in this life. The unfortunate ones who persistently denied the Truth shall be encircled by the Hell-fire. This theme has been taken up from this point onward to the end of the Surah. Failing to do a few of the good deeds have been [ selectively ] described in a unique style.

فَلَا اقْتَحَمَ الْعَقَبَةَ ﴿11﴾ وَمَا أَدْرَ‌اكَ مَا الْعَقَبَةُ ﴿12﴾

(Yet he did not make his way through the steep course. And what may let you know what the steep course is? ...90:11-12] '

The word 'aqabah means 'hill, high place or a steep road'. It also refers to a 'low area of land between two hills or mountains, that is, a valley'. 'Aqabah helps a man in saving himself when pursued by an enemy by ascending the summit of the mountain, or in escaping by descending into the valley. Here the word 'aqabah refers to obedience and devotion. Just as it saves man from an enemy, righteous deeds save man from the punishment of the Hereafter. The righteous deeds are as follows:

فَكُّ رَ‌قَبَةٍ ([ It is ] freeing of the neck of a slave...90:13). This is a great devotional act [ and carries a great reward because ] it moulds a man's life.

أَوْ إِطْعَامٌ فِي يَوْمٍ ذِي مَسْغَبَةٍ (or giving food in a day of hunger...90:14).

Although it is an act of great reward to feed any hungry person, it carries even a greater reward to feed certain people, as follows:

يَتِيمًا ذَا مَقْرَ‌بَةٍ ﴿15﴾ أَوْ مِسْكِينًا ذَا مَتْرَ‌بَةٍ ﴿16﴾

(to an orphan near of kin, or to a needy person lying in dust....90:15-16)

If an orphaned family member is given food to eat, its reward is twofold, for satisfying the hunger of a hungry person and for maintaining family ties and fulfilling his rights.

فِي يَوْمٍ ذِي مَسْغَبَةٍ (in a day of hunger...90:14). It means that feeding him in a day when he is hungry will attract more reward. If an orphan is not a close relative or family member, but he is so poor as to be wallowing in dust, spending on him will yield a greater reward. The poorer the person is, the greater will be the reward for the spender.