Tafsir of Al-Balad 90:8-10

Surah Al-Balad (The City): Verses 8-10

[8] Have We not made for him two eyes,

[9] And a tongue and two lips?

[10] And have We not guided him to the two high paths (or ways)?

Know that when the Almighty recounted the disbeliever's statement: "Does he think that no one has power over him?" (Al-Balad: 5), He then established the proof of His perfect power by saying: "Have We not made for him two eyes, and a tongue and two lips?"

The wonders of these organs are mentioned in books of anatomy.

The linguists say that al-Najd (النجد) means a high road or path. It is as if, because the proofs (of God's power) were made clear, they were likened to a high, elevated road, due to their clarity to the intellects, just as a high road is clear to the sight.

This interpretation—that the two paths (al-Najdayn) refer to the two ways of good and evil—was adopted by the majority of the exegetes.

It is narrated from Abu Hurayrah that the Prophet (peace be upon him) said: "They are only the two high paths: the path of good and the path of evil. And it is not that the path of evil is dearer to one of you than the path of good."

This verse is similar to the verse in Surah Al-Insan: "Have We not made for him two eyes, and a tongue and two lips? And have We not guided him to the two paths? Either grateful or ungrateful." (Al-Insan: 2-3).

Al-Hasan (Al-Basri) said concerning the one who claimed: "I have squandered wealth in abundance," (Al-Balad: 6) and asked, "Who will call me to account for it?" The reply was: "The One who was able to create these organs for you is capable of calling you to account."

It is narrated from Ibn Abbas and Sa'id ibn al-Musayyab that al-Najdayn refer to the two breasts (nipples). Those who hold this view argue that they are like the two paths for the sustenance and life of the child, and God Almighty guided the infant until he suckled from them.

Al-Qaffal stated that the first interpretation (the paths of good and evil) is the correct one. He then established the basis for this inference: Whoever is capable of creating from a contemptible drop of water a heart capable of understanding, a tongue capable of speech, is certainly capable of destroying what He created, and is aware of what the created being conceals.

So, what is the excuse for turning away from this truth when it is so clear? What is the justification for disbelief in God, whose blessings are manifest? And what is the reason for boasting against God and the supporters of His religion with wealth, when He is the Giver of it, and the One who enables one to benefit from it?

[11] But he has not yet breached the difficult pass (or ascent).