Microsoft Word Al Jalalain Eng with introduction docx

(Al-Balad)
[90:1]
I swear (l
ā
is extra) by this land, of Mecca, 
[90:2]
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). 
[90:3]
And [by] the begetter, that is, Adam, and that which he begat, that is, his descendants (m
ā
, ‘that which’, 
[actually] means man, ‘whom’). 
[90:4]
We certainly created man (al-ins
ā
n: 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. 
[90:5]
Does he suppose, does the strong man of Quraysh, namely, Ab
ū
’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. 
[90:6]
He says, ‘I have exhausted, in enmity of Muhammad (s), vast wealth!’, great [wealth], piles and piles of it. 
[90:7]
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. 
[90:8]

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748
Have We not given (an interrogative meant as an affirmative, in other words, ‘We have [certainly] given’) 
him two eyes, 
[90:9]
and a tongue, and two lips,
[90:10]
and guided him to the two paths?, [did We not] point out to him the path of good and that of evil? 
[90:11]
Yet why does he not assault the obstacle?, [why] does he [not] surmount it?
[90:12]
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: 
[90:13]
the freeing of a slave, from bondage, 
[90:14]
or to give food on a day of hunger, 
[90:15]
to an orphan near of kin (maqraba means qar
ā
ba), 
[90:16]
or a needy person in misery (matraba: [literally means] ‘clinging to the dust [tur
ā
b]’ 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‘
ā
mun, ‘to give food’, in which case there is an implied iqtih
ā
mu before al-‘aqaba, of which the said reading 
becomes the explication);
[90:17]
while being (thumma k
ā
na 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. 
[90:18]
Those, the ones described by the said attributes, are the ones of the right [side] (al-maymana means al-
yam
ī
n). 
[90:19]

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749
But those who disbelieve in Our signs, they are the ones of the left [side] (al-mash’ama means al-shim
ā
l). 
[90:20]
Over them will be an enclosing Fire (read mu’sada or m
ū
sada), closed on top [of them]. 
Meccan, consisting of 15 verses.