๏ I do not divide with this land; (1) you are free in this land, (2) by the parent and what he begot. (3) Certainly, We created people to be in a struggle. (4) Does he think that none has power over him? (5) He says, “I have destroyed stable wealth!” (6) Does he think that none see him? (7) Have We not made for him two eyes? (8) And a tongue and two lips? (9) And guided him with both those high abilities? (10)

But he did not rush to the high result. (11) And what can make you know what the high result is? (12) It is unbinding a neck, (13) or feeding in a day of severe hunger, (14) an orphan of near relationship, (15) or a needy person left in the dust. (16) Then he is from those who believed, instructed each other to patience, and instructed each other to compassion. (17) Those are companions of the right hand, (18) and those who concealed with Our signs, they are companions of the left hand. (19) Over them is a fire closed in. (20) ๏

— _al-balad_⋆90/1-20

The opening verb, uq’simu is related to the word qis’at, meaning a share or division (e.g. _al-qamar_⋆54/28). The chapter starts with God telling us that He did not make the land a thing to divide people. Rather, we are to be free in it. When the ones who nurture are then nurtured in turn – like parents and their children – this freedom is realised.

The passage 4-10 speaks on who cause divisions in the land: those who are ungrateful and unmindful of their reality. Opposite of the nurturing mentioned in the prior passage, here the people forget they were created to strive against obstacles. They destroy wealth that is firmly grounded and believe it is without account. God gave people the ability to see and the means to speak out. And He guides people to use these najdayn.

al-najdayn relates to the word najada, meaning to become courageous, sharp, or effective in those affairs. Other entries from the same root allude to becoming high in a matter, to become strong after being weak. To have perception and to address matters are abilities which elevate us.

The final passage speaks about al-ʿaqabat. The root revolves around the idea of consequence, result or eventuality. One meaning relates to an ascending mountain tract, which evokes the image of results which require much effort to achieve. This elevated eventuality comes from liberating people and feeding those in need. An emphasis on orphans of those closely related, suggesting our activism begins close to home. Also, to feed the needy of matrabat. This word relates to turāb, meaning dust (e.g. 2/264), and describes severe poverty.

The word ‘then’ – thumma – is used in verse 17 to show that first action is required before one can be considered a companion of the right hand.

The passage and the chapter ends with a warning that those who conceal the agenda of these verses are companions of the left hand, and they are closed in by fire.

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