90:10 Al-Balad (The City)

ألم نجعل له عينين يبصر بهما، ولسانًا وشفتين ينطق بها، وبينَّا له سبيلَي الخير والشر؟

ثم قال في نعم الدين: { وَهَدَيْنَاهُ النَّجْدَيْن } أي: طريقي الخير والشر، بينا له الهدى من الضلال، والرشد من الغي.فهذه المنن الجزيلة، تقتضي من العبد أن يقوم بحقوق الله، ويشكر الله على نعمه، وأن لا يستعين بها على معاصيه ، ولكن هذا الإنسان لم يفعل ذلك.

الطريقين قال سفيان الثورى عن عاصم عن زر عن عبدالله هو ابن مسعود "وهديناه النجدين" قال الخير والشر وكذا روي عن علي وابن عباس ومجاهد وعكرمة وأبي وائل وأبي صالح ومحمد بن كعب والضحاك وعطاء الخراساني في آخرين وقال ابن وهب أخبرني ابن لهيعة عن يزيد بن أبي حبيب عن سنان بن سعد عن أنس بن مالك قال: قال رسول الله صلى الله عليه وسلم "هما نجدان فما جعل نجد الشر أحب إليكم من نجد الخير" تفرد به سنان بن سعد ويقال سعد بن سنان وقد وثقه ابن معين وقال الإمام أحمد والنسائي والجوزجاني منكر الحديث وقال أحمد تركت حديثه لاضطرابه وروى خمسة عشر حديثا منكرة كلها ما أعرف منها حديثا واحدًا يشبه حديثه حديث الحسن - يعني البصري - لا يشبه حديث أنس وقال ابن جرير حدثني يعقوب حدثنا بن علية عن أبي رجاء قال سمعت الحسن يقول "وهديناه النجدين" قال ذكر لنا أن نبي الله صلى الله عليه وسلم كان يقول "يا أيها الناس إنهما النجدان نجد الخير ونجد الشر فما جعل نجد الشر أحب إليكم من نجد الخير" وكذا رواه حبيب بن الشهيد ومعمر ويونس بن عبيد وأبو وهب عن الحسن مرسلا وهكذا أرسله قتادة. وقال ابن أبي حاتم حدثنا أحمد بن عصام الأنصاري حدثنا أبو أحمد الزبيري حدثنا عيسى بن عفان عن أبيه عن ابن عباس في قوله تعالى "وهديناه النجدين" قال الثديين وروى عن الربيع بن خيثم وقتادة وأبي حازم مثل ذلك ورواه ابن جرير عن أبي كريب عن وكيع عن عيسى بن عفان به ثم قال والصواب القول الأول ونظير هذه الآية قوله تعالى "إنا خلقنا الإنسان من نطفة أمشاج نبتليه فجعلناه سميعا بصيرا إنا هديناه السبيل إما شاكرا وإما كفورا".

and guided him to the two paths? did We not point out to him the path of good and that of evil?

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.