The City, This Countryside — Verse 15

to an orphan near of kin maqraba means qarāba

أو إطعام في يوم ذي مجاعة شديدة، يتيمًا من ذوي القرابة يجتمع فيه فضل الصدقة وصلة الرحم، أو فقيرًا معدمًا لا شيء عنده.

قوله تعالى "يتيما" أي أطعم في مثل هذا اليوم يتيما "ذا مقربة" أي إذا قرابة منه قاله ابن عباس وعكرمة والحسن والضحاك والسدي كما جاء في الحديث الذي رواه الإمام أحمد حدثنا يزيد أخبرنا هشام عن حفصة بنت سيرين عن سلمان بن عامر قال سمعت رسول الله صلى الله عليه وسلم يقول "الصدقة على المسكين صدقة وعلى ذي الرحم اثنتان صدقة وصلة" وقد رواه الترمذي والنسائي وهذا إسناد صحيح.

وقوله - سبحانه - : ( يَتِيماً ذَا مَقْرَبَةٍ . أَوْ مِسْكِيناً ذَا مَتْرَبَة ) بيان لفضيلة ثالثة من الفضائل التى تؤدى إلى رضا الله - تعالى - .وقوله : ( يَتِيماً ) منصوب على أنه مفعول به لقوله " إطعام " أو أطعم على القراءة الثانية .واليتيم : هو الشخص الذى مات أوبه وهو صغير . .والمقربة : بمعنى القرابة ، مصدر ميمى ، من قرب فلان من فلان ، إذا كان بينهما نسب قريب . .والمتربة : الحاجة والافتقار الشديد ، مصدر ميمى من ترب الرجل - كطرب - إذا افتقر ، حتى لكنه قد لصق بالتراب من شدة الفقر ، وأنه ليس له مأوى سوى التراب .وأما قولهم : أترب فلان ، فمعناه استغنى ، حتى لكأن ماله قد صار كالتراب من كثرته .أى : اقتحام العقبة من أكبر مظاهره : ك الرقاب ، وإطعام الطعام لليتامى الأقارب .

وقوله: ( يَتِيمًا ذَا مَقْرَبَةٍ ) يقول: أو أطعم في يوم مجاعة صغيرًا لا أب له من قرابته، وهو اليتيم ذو المقرَبة؛ وعُنِي بذي المقربة: ذا القرابة.كما حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد في قوله: ( يَتِيمًا ذَا مَقْرَبَةٍ ) قال: ذَا قرابة.

"يتيماً ذا مقربة"، أي ذا قرابة، يريد يتيماً بينك وبينه قرابة.

يَتِيمًا ذَا مَقْرَبَةٍ (15) ووصف بكونه { ذا مقربة } أي مقربة من المطعِم لأن هذا الوصف يؤكد إطعامه لأن في كونه يتيماً إغاثة له بالإِطعام ، وفي كونه ذَا مقربة صلة للرحم .والمَقْرَبة : قرابة النسب وهو مصدر بوزن مَفْعَلة مثل ما تقدم في { مسغبة } .

{ يَتِيمًا ذَا مَقْرَبَةٍ } أي: جامعًا بين كونه يتيمًا، فقيرًا ذا قرابة.

يتيما ذا مقربة أي قرابة . يقال : فلان ذو قرابتي وذو مقربتي . يعلمك أن الصدقة على القرابة أفضل منها على غير القرابة ، كما أن الصدقة على اليتيم الذي لا كافل له أفضل من الصدقة على اليتيم الذي يجد من يكفله . وأهل اللغة يقولون : سمي يتيما لضعفه . يقال : يتم الرجل يتما : إذا ضعف . وذكروا أن اليتيم في الناس من قبل الأب . وفي البهائم من قبل الأمهات . وقد مضى في سورة ( البقرة ) مستوفى ، وقال بعض أهل اللغة : اليتيم الذي يموت أبواه . وقال قيس بن الملوح :إلى الله أشكو فقد ليلى كما شكا إلى الله فقد الوالدين يتيم

Almighty God has made threefold arrangements for the guidance of man. On the one hand, the universe has been so constructed that it has become the practical manifestation of God’s will. On the other hand, the human psyche has been infused with an intuitive consciousness of good and bad. Thereafter, it was arranged that Truth and falsehood, justice and injustice be revealed clearly through the prophets in a language understandable to the people. Even after this, if people do not adopt the right path, they are undoubtedly transgressors.

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.

(An orphan near of kin,

or [give food] to an orphan of kin (dhā maqraba)The orphan here refers to the heart (qalb), and its food is fidelity (wafāʾ). The destitute person (miskīn) refers to the mystic who is bewildered (mutaḥayyir) ⸢and grieving (ḥazīn)⸣. His food consists of [divine] graces (alṭāf). [Such a one] is in a state of proximity in �the eyes of� God (dhā maqraba ʿinda�Llāh), but in a state of need and misery (dhā �l-matraba) in the eyes of people [90:16]. His words, Exalted is He:

The Encouragement to traverse upon the Path of Goodness Ibn Zayd said, فَلاَ اقتَحَمَ الْعَقَبَةَ (But he has not attempted to pass on the path that is steep.) "This means, will he not traverse upon the path which contains salvation and good Then He explains this path by his saying, وَمَآ أَدْرَاكَ مَا الْعَقَبَةُ - فَكُّ رَقَبَةٍ أَوْ إِطْعَامٌ (And what will make you know the path that is steep Freeing a neck, or giving food.)" Imam Ahmad recorded from Sa`id bin Marjanah that he heard Abu Hurayrah saying that the Messenger of Allah ﷺ said, «مَنْ أَعْتَقَ رَقَبَةً مُؤمِنَةً أَعْتَقَ اللهُ بِكُلِّ إِرْبٍ أَيْ عُضْوٍ مِنْهَا إِرْبًا مِنْهُ مِنَ النَّارِ حَتْى إِنَّهُ لَيُعْتِقُ بِالْيَدِ الْيَدَ، وَبِالرِّجْلِ الرِّجْلَ، وَبِالْفَرْجِ الْفَرْج» (Whoever frees a believing slave, Allah will free for every limb (of the slave) one of his limbs from the Fire. This is to such an extent that He (Allah) will free a hand for a hand, a leg for a leg, and a private part for a private part.) `Ali bin Al-Husayn then said (to Sa`id), "Did you hear this from Abu Hurayrah" Sa`id replied, "Yes." Then `Ali bin Al-Husayn said to a slave boy that he owned who was the swiftest of his servants, "Call Mutarrif!" So when the slave was brought before him he said, "Go, for you are free for the Face of Allah." Al-Bukhari, Muslim, At-Tirmidhi, An-Nasa'i, all recorded this Hadith from Sa`id bin Marjanah. Imam Ahmad recorded from `Amr bin `Abasah that the Prophet said, «مَنْ بَنَى مَسْجِدًا لِيُذْكَرَ اللْهُ فِيهِ بَنَى اللْهُ لَهُ بَيْتًا فِي الْجَنَّةِ وَمَنْ أَعْتَقَ نَفْسًا مُسْلِمَةً كَانَتْ فِدْيَتَهُ مِنْ جَهَنَّمَ وَمَنْ شَابَ شَيْبَةً فِي الْإِسْلَامِ كَانَتْ لَهُ نُورًا يَوْمَ الْقِيَامَة» (Whoever builds a Masjid so that Allah may be remembered in it, Allah will build a house for him in Paradise; and whoever frees a Muslim person, then it will be his ransom from Hell; and whoever grows grey in Islam, then it will be a light for him on the Day of Judgement.) According to another route of transmission, Ahmad recorded from Abu Umamah, who reported from `Amr bin `Abasah that As-Sulami said to him, "Narrate a Hadith to us that you heard from the Messenger of Allah ﷺ, without any deficiency or mistakes." He (`Amr) said, "I heard him saying, «مَنْ وُلِدَ لَهُ ثَلَاثَةُ أَوْلَادٍ فِي الْإِسْلَامِ فَمَاتُوا قَبْلَ أَنْ يَبْلُغُوا الْحِنْثَ أَدْخَلَهُ اللهُ الْجَنَّةَ بِفَضْلِ رَحْمَتِهِ إِيَّاهُمْ، وَمَنْ شَابَ شَيْبَةً فِي سَبِيلِ اللهِ كَانَتْ لَهُ نُورًا يَوْمَ الْقِيَامَةِ، وَمَنْ رَمَى بِسَهْم فِي سَبِيلِ اللهِ بَلَغَ بِهِ الْعَدُوَّ أَصَابَ أَوْ أَخْطَأَ كَانَ لَهُ عِتْقُ رَقَبَةٍ، وَمَنْ أَعْتَقَ رَقَبَةً مُؤْمِنَـةً أَعْتَقَ اللهُ بِكُلِّ عُضْوٍ مِنْهُ عُضْوًا مِنْهُ مِنَ النَّارِ، وَمَنْ أَنْفَقَ زَوْجَيْنِ فِي سَبِيلِ اللهِ فَإِنَّ لِلْجَنَّةِ ثَمَانِيَةَ أَبْوَابٍ يُدْخِلُهُ اللهُ مِنْ أَيِّ بَابٍ شَاءَ مِنْهَا» (Whoever has three children born to him in Islam, and they die before reaching the age of puberty, Allah will enter him into Paradise by virtue of His mercy to them. And whoever grows gray in the way of Allah (fighting Jihad), then it will be a light for him on the Day of Judgement. And whoever shoots an arrow in the way of Allah (fighting Jihad) that reaches the enemy, whether it hits or misses, he will get the reward of freeing a slave. And whoever frees a believing slave, then Allah will free each of his limbs from the Fire for every limb that the slave has. And whoever equipped two riding animals in the way of Allah (for fighting Jihad), then indeed Paradise has eight gates, and Allah will allow him to enter any of them he choses.)" Ahmad recorded this Hadith from different routes of transmission that are good and strong, and all praise is due to Allah.Allah said, أَوْ إِطْعَامٌ فِى يَوْمٍ ذِى مَسْغَبَةٍ (Or giving food in a day full of Masghabah,) Ibn `Abbas said, "Of hunger." `Ikrimah, Mujahid, Ad-Dahhak, Qatadah and others all said the same. The word `Saghb' means hunger. Then Allah says, يَتِيماً (To an orphan) meaning, he gives food on a day like this to an orphan. ذَا مَقْرَبَةٍ (near of kin.) meaning, who is related to him. Ibn `Abbas, `Ikrimah, Al-Hasan, Ad-Dahhak and As-Suddi all said this. This is similar to what was related in a Hadith that was collected by Imam Ahmad on the authority of Salman bin `Amir who said that he heard the Messenger of Allah ﷺ say, «الصَّدَقَةُ عَلَى الْمِسْكِينِ صَدَقَةٌ وَعَلَى ذِي الرَّحِمِ اثْنَتَانِ: صَدَقَةٌ وَصِلَة» (Charity given to the poor person is counted as one charity, while if it is given to a relative it is counted as two: charity and connecting the ties (of kinship).) At-Tirmidhi and An-Nasa'i both recorded this Hadith and its chain of narration is authentic. Then Allah says, أَوْ مِسْكِيناً ذَا مَتْرَبَةٍ (Or to a Miskin cleaving to dust (Dha Matrabah).) meaning, poor, miserable, and clinging to the dirt. It means those who are in a state of destitution. Ibn `Abbas said, "Dha Matrabah is that who is dejected in the street and who has no house or anything else to protect him against the dirt." Allah said; ثُمَّ كَانَ مِنَ الَّذِينَ ءَامَنُواْ (Then he became one of those who believed) meaning, then, along with these beautiful and pure characteristics, he was a believer in his heart, seeking the reward of that from Allah. This is as Allah says, وَمَنْ أَرَادَ الاٌّخِرَةَ وَسَعَى لَهَا سَعْيَهَا وَهُوَ مُؤْمِنٌ فَأُولَـئِكَ كَانَ سَعْيُهُم مَّشْكُورًا (And whoever desires the Hereafter and strives for it, with the necessary effort due for it while he is believer, then such are the ones whose striving shall be appreciated.) (17:19) Allah also says, مَنْ عَمِلَ صَـلِحاً مِّن ذَكَرٍ أَوْ أُنْثَى وَهُوَ مُؤْمِنٌ (Whoever works righteousness -- whether male or female -- while being a true believer....) (16:97) Allah says, وَتَوَاصَوْاْ بِالصَّبْرِ وَتَوَاصَوْاْ بِالْمَرْحَمَةِ (and recommended one another to patience, and recommended one another to compassion.) meaning, he was from the believers who worked righteous deeds, and advised each other to be patient with the harms of the people, and to be merciful with them. This is similar to what has been related in the noble Hadith, «الرَّاحِمُونَ يَرْحَمُهُمُ الرَّحْمنُ، ارْحَمُوا مَنْ فِي الْأَرْضِ يَرْحَمْكُمْ مَنْ فِي السَّمَاء» (The merciful people will be treated with mercy by the Most Merciful (Allah). Be merciful to those who are on the earth and He Who is above the heavens will be merciful to you.) In another Hadith he said, «لَا يَرْحَمُ اللهُ مَنْ لَا يَرْحَمِ النَّاس» (Allah will not be merciful with whoever is not merciful with the people.) Abu Dawud recorded from `Abdullah bin `Amr that he narrated (from the Prophet ), «مَنْ لَمْ يَرْحَمْ صَغِيرَنَا وَيَعْرِفْ حَقَّ كَبِيرِنَا فَلَيْسَ مِنَّا» (Whoever does not show mercy to our children, nor does he recognize the right of our elders, then he is not of us.) Then Allah says, أُوْلَـئِكَ أَصْحَـبُ الْمَيْمَنَةِ (They are those on the Right,) meaning, those who have these characteristics are the companions of the Right Hand. The Companions of the Left Hand and Their Recompense Then Allah says, وَالَّذِينَ كَفَرُواْ بِـَايَـتِنَا هُمْ أَصْحَـبُ الْمَشْـَمَةِ (But those who disbelieved in Our Ayat, they are those on the Left.) meaning, the companions of the Left Hand. عَلَيْهِمْ نَارٌ مُّؤْصَدَةُ (Upon them Fire will Mu'sadah.) meaning, it will be sealed over them and there will be no way for them to avoid it, nor will they have any way out. Abu Hurayrah, Ibn `Abbas, `Ikrimah, Sa`id bin Jubayr, Mujahid, Muhammad bin Ka`b Al-Qurazi, `Atiyah Al-`Awfi, Al-Hasan, Qatadah and As-Suddi, all said, مُّؤْصَدَةُ (Mu'sadah.) "This means shut." Ibn `Abbas said, "Its doors will be closed." Ad-Dahhak said, مُّؤْصَدَةُ (Mu'sadah.) "It will be sealed over them and it will have no door." Qatadah said, مُّؤْصَدَةُ (Mu'sadah.) "It will be shut and there will be no light in it, no crevice (escape), and no way out of it forever." This is the end of the Tafsir of Surat Al-Balad, and all praise and blessings are due to Allah.