Surah Al Balad ayat 17 Tafsir Quran 90:17

﴿ثُمَّ كَانَ مِنَ الَّذِينَ آمَنُوا وَتَوَاصَوْا بِالصَّبْرِ وَتَوَاصَوْا بِالْمَرْحَمَةِ﴾
[ البلد: 17]

90:17 And then being among those who believed and advised one another to patience and advised one another to compassion.

while being thumma kāna 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.

Besides being one of those characterized by piety in every deed, who enjoin forbearance under provocation, bear with others their faults and limitations and enjoin endurance of pain, trouble or evil and constancy in labour, exertion or effort and show compassion toward suffering fellow-creatures, being disposed to forgive and exercise mercy

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. لَا أُقْسِمُ بِهَٰذَا الْبَلَدِ - وَأَنتَ حِلٌّ بِهَٰذَا الْبَلَدِ - وَوَالِدٍ وَمَا وَلَدَ - لَقَدْ خَلَقْنَا الْإِنسَانَ فِي كَبَدٍ - أَيَحْسَبُ أَن لَّن يَقْدِرَ عَلَيْهِ أَحَدٌ - يَقُولُ أَهْلَكْتُ مَالًا لُّبَدًا - أَيَحْسَبُ أَن لَّمْ يَرَهُ أَحَدٌ - أَلَمْ نَجْعَل لَّهُ عَيْنَيْنِ - وَلِسَانًا وَشَفَتَيْنِ - وَهَدَيْنَاهُ النَّجْدَيْنِ ( 1.
Nay! I swear by this city; )( 2.
And you are free in this city. )( 3.
And by the begetter and that which he begot. )( 4.
Verily, We have created man in Kabad. )( 5.
Does he think that none can overcome him? )( 6.
He says: "I have wasted wealth in abundance!" )( 7.
Does he think that none sees him? )( 8.
Have We not made for him two eyes? )( 9.
And a tongue and two lips? )( 10.
And shown him the two ways? ) Swearing by the Sanctity of Makkah and Other Things that Man was created in Hardship Here Allah has sworn by Makkah, the Mother of the Towns, addressing its resident ( during the non-sacred months, ) free in this city in order to draw his attention to the significance of its sanctity when its people are in the state of sanctity.
Khusayf reported from Mujahid; لَا أُقْسِمُ بِهَٰذَا الْبَلَدِ ( Nay! I swear by this city; ) "The word "La" ( Nay ) refers to the refutation against them ( Quraish ).
I swear by this city." Shabib bin Bishr narrated from 'Ikrimah, from Ibn 'Abbas that he said, لَا أُقْسِمُ بِهَٰذَا الْبَلَدِ ( Nay! I swear by this city; ) "This means Makkah." Concerning the Ayah: وَأَنتَ حِلٌّ بِهَٰذَا الْبَلَدِ ( And you are free in this city. ) he ( Ibn 'Abbas ) said, "O Muhammad! It is permissable for you to fight in it." Similar was reported from Sa'id bin Jubayr, Abu Salih, 'Atiyah, Ad-Dahhak, Qatadah, As-Suddi and Ibn Zayd.
Al-Hasan Al-Basri said, "Allah made it lawful ( to fight in ) for him ( the Prophet ﷺ ) for one hour of a day." The meaning of what they have said was mentioned in a Hadith that is agreed-upon as being authentic.
In it the Prophet ﷺ said, إِنَّ هَذَا الْبَلَدَ حَرَّمَهُ اللهُ يَوْمَ خَلَقَ السَّمٰوَاتِ وَالْأَرْضَ، فَهُوَ حَرَامٌ بِحُرْمَةِ اللهِ إِلَى يَوْم الْقِيَامَةِ لَا يُعْضَدُ شَجَرُهُ وَلَا يُخْتَلَى خَلَاهُ، وَإِنَّمَا أُحِلَّتْ لِي سَاعَةٌ مِنْ نَهَارٍ، وَقَدْ عَادَتْ حُرْمَتُهَا الْيَوْمَ كَحُرْمَتِهَا بِالْأَمْسِ، أَلَا فَلْيُبَلِّغِ الشَّاهِدُ الْغَائِبَ ( Verily, Allah made this city sacred on the Day that He created the heavens and the earth.
Therefore, it is sacred by the sanctity of Allah until the Day of Judgement.
Its trees should not be uprooted, and its bushes and grasses should not be removed.
And it was only made lawful for me (to fight in ) for one hour of a day.
Today its sanctity has been restored just as it was sacred yesterday.
So, let the one who is present inform those who are absent.) In another wording of this Hadith, he said, فَإِنْ أَحَدٌ تَرَخَّصَ بِقِتَالِ رَسُولِ اللهِ فَقُولُوا: إِنَّ اللهَ أَذِنَ لِرَسُولِهِ وَلَمْ يَأْذَنْ لَكُم ( So, if anyone tries to use the fighting of the Messenger (to conquer Makkah ) as an excuse ( to fight there ), then tell him that Allah permitted it for His Messenger and He has not permitted it for you.) Concerning Allah's statement, وَوَالِدٍ وَمَا وَلَدَ ( And by the begetter and that which he begot. ) Mujahid, Abu Salih, Qatadah, Ad-Dahhak, Sufyan Ath-Thawri, Sa'id bin Jubayr, As-Suddi, Al-Hasan Al-Basri, Khusayf, Shurahbil bin Sa'd and others have said, "Meaning, by the begetter, Adam, and that which he begot is his children." This view that Mujahid and his companions have chosen is good and strong. This is supported by the fact that Allah swears by the Mother of the Towns, which are dwellings.
Then after it He swears by the dwellers therein, who is Adam, the father of mankind, and his children.
Abu 'Imran Al-Jawni said, "It refers to Ibrahim and his progeny." Ibn Jarir recorded this statement as did Ibn Abi Hatim.
Ibn Jarir preferred the view that it is general and it refers to every father and his children.
This meaning is also acceptable. Allah then says, لَقَدْ خَلَقْنَا الْإِنسَانَ فِي كَبَدٍ ( Verily, We have created man in Kabad. ) Ibn Abi Najih and Jurayj reported from 'Ata, from Ibn 'Abbas concerning the phrase 'in Kabad', "He was created while in hardship.
Don't you see him?" Then he mentioned his birth and the sprouting of his teeth.
Mujahid said, فِي كَبَدٍ ( in Kabad. ) "A drop of sperm, then a clot, then a lump of flesh, enduring in his creation." Mujahid then said, "This is similar to Allah's statement, حَمَلَتْهُ أُمُّهُ كُرْهًا وَوَضَعَتْهُ كُرْهًا ( His mother bears him with hardship.
And she brings him forth with hardship. )( 46:15 ) and she breast-feeds him with hardship, and his livelihood is a hardship.
So he endures all of this." Sa'id bin Jubayr said, لَقَدْ خَلَقْنَا الْإِنسَانَ فِي كَبَدٍ ( Verily, We have created man in Kabad. ) "In hardship and seeking livelihood." 'Ikrimah said, "In hardship and long-suffering." Qatadah said, "In difficulty." It is reported from Al-Hasan that he said, "Enduring the hardships of the world by life and the severity of the Hereafter." Man is encompassed by Allah and His Bounties Allah says, أَيَحْسَبُ أَن لَّن يَقْدِرَ عَلَيْهِ أَحَدٌ ( Does he think that none can overcome him? ) Al-Hasan Al-Basri said, أَيَحْسَبُ أَن لَّن يَقْدِرَ عَلَيْهِ أَحَدٌ ( Does he think that none can overcome him? ) "Meaning no one is able to take his wealth." Qatadah said, أَيَحْسَبُ أَن لَّن يَقْدِرَ عَلَيْهِ أَحَدٌ ( Does he think that none can overcome him? ) "The Son of Adam thinks that he will not be asked about this wealth of his – how he earned and how he spent it." Allah said: يَقُولُ أَهْلَكْتُ مَالًا لُّبَدًا ( He says: "I have wasted wealth in abundance!" ) This means, the Son of Adam says, "I spent an abundance of wealth." Mujahid, Al-Hasan, Qatadah, As-Suddi and others have said this. أَيَحْسَبُ أَن لَّمْ يَرَهُ أَحَدٌ ( Does he think that none sees him? ) Mujahid said, "Does he think that Allah, the Mighty and Majestic, does not see him." Others among the Salaf have said similar to this. Allah said: أَلَمْ نَجْعَل لَّهُ عَيْنَيْنِ ( Have We not made for him two eyes? ) meaning, for him to see with them. وَلِسَانًا ( And a tongue ) meaning, for him to speak with, and so that he can express that which is inside of him. وَشَفَتَيْنِ ( and two lips? ) In order to help him with speaking, eating food, and beautifying his face and his mouth. The Ability to distinguish between Good and Evil is also a Blessing وَهَدَيْنَاهُ النَّجْدَيْنِ ( And shown him the two ways? ) This refers to the two paths.
Sufyan Ath-Thawri narrated from 'Asim, from Zirr, from 'Abdullah bin Mas'ud that he said, وَهَدَيْنَاهُ النَّجْدَيْنِ ( And shown him the two ways? ) "The good and the evil." Similar to this has been reported from 'Ali, Ibn 'Abbas, Mujahid, 'Ikrimah, Abu Wa'il, Abu Salih, Muhammad bin Ka'b, Ad-Dahhak, and 'Ata' Al-Khurasani among others.
Similar to this Ayah is Allah's statement, إِنَّا خَلَقْنَا الْإِنسَانَ مِن نُّطْفَةٍ أَمْشَاجٍ نَّبْتَلِيهِ فَجَعَلْنَاهُ سَمِيعًا بَصِيرًا - إِنَّا هَدَيْنَاهُ السَّبِيلَ إِمَّا شَاكِرًا وَإِمَّا كَفُورًا ( Verily, We have created man from Nutfah Amshaj, in order to try him: so We made him hearer and seer.
Verily, We showed him the way, whether he be grateful or ungrateful. )( 76:2-3 ) فَلَا اقْتَحَمَ الْعَقَبَةَ - وَمَا أَدْرَاكَ مَا الْعَقَبَةُ - فَكُّ رَقَبَةٍ - أَوْ إِطْعَامٌ فِي يَوْمٍ ذِي مَسْغَبَةٍ - يَتِيمًا ذَا مَقْرَبَةٍ - أَوْ مِسْكِينًا ذَا مَتْرَبَةٍ - ثُمَّ كَانَ مِنَ الَّذِينَ آمَنُوا وَتَوَاصَوْا بِالصَّبْرِ وَتَوَاصَوْا بِالْمَرْحَمَةِ - أُولَٰئِكَ أَصْحَابُ الْمَيْمَنَةِ - وَالَّذِينَ كَفَرُوا بِآيَاتِنَا هُمْ أَصْحَابُ الْمَشْأَمَةِ - عَلَيْهِمْ نَارٌ مُّؤْصَدَةٌ ( 11.
But he has not attempted to pass on the path that is steep. )( 12.
And what will make you know the path that is steep? )( 13.
Freeing a neck )( 14.
Or giving food in a day full of Masghabah, )( 15.
To an orphan near of kin. )( 16.
Or to a Miskin cleaving to dust. )( 17.
Then he became one of those who believed and recommended one another to patience, and recommended one another to compassion. )( 18.
They are those on the Right, )( 19.
But those who disbelieved in Our Ayat, they are those on the Left. )( 20.
Upon them Fire will Mu'sadah. ) The Encouragement to traverse upon the Path of Goodness Ibn Zayd said, فَلَا اقْتَحَمَ 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, وَمَا 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 حَتّٰى إِنَّهُ لَيُعْتِقُ بِالْيَدِ الْيَدَ، وَبِالرِّجْلِ الرِّجْلَ، وَبِالْفَرْجِ الْفَرْجَ ( 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 ﷺ said, مَنْ بَنَى مَسْجِدًا لِيُذْكَرَ اللهُ فِيهِ بَنَى اللهُ لَهُ بَيْتًا فِي الْجَنَّةِ وَمَنْ أَعْتَقَ نَفْسًا مُسْلِمَةً كَانَتْ فِدْيَتَهُ مِنْ جَهَنَّمَ وَمَنْ شَابَ شَيْبَةً فِي الْإِسْلَامِ كَانَتْ لَهُ نُورًا يَوْمَ الْقِيَامَةِ ( 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 بِسهم 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 فِي يَوْمٍ ذِي 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, يَتِيمًا ( 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 وَصِلَةٌ ( 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 مِسْكِينًا 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 آمَنُوا ( 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 الْآخِرَةَ وَسَعَىٰ لَهَا سَعْيَهَا وَهُوَ مُؤْمِنٌ فَأُولَٰئِكَ 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 صَالِحًا مِّن ذَكَرٍ أَوْ أُنثَىٰ وَهُوَ مُؤْمِنٌ ( Whoever works righteousness – whether male or female – while being a true believer... )( 16:97 ) Allah says, وَتَوَاصَوْا بِالصَّبْرِ وَتَوَاصَوْا 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 الرَّحْمَٰنُ، ارْحَمُوا مَنْ فِي الْأَرْضِ يَرْحَمْكُمْ مَنْ فِي السَّمَاءِ ( 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 النَّاسَ ( 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 ﷺ ), 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, أُولَٰئِكَ أَصْحَابُ 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 كَفَرُوا بِآيَاتِنَا هُمْ أَصْحَابُ الْمَشْأَمَةِ ( But those who disbelieved in Our Ayat, they are those on the Left. ) meaning, the companions of the Left Hand. عَلَيْهِمْ نَارٌ مُّؤْصَدَةٌ ( 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, مُّؤْصَدَةٌ ( Mu'sadah. ) "This means shut." Ibn 'Abbas said, "Its doors will be closed." Ad-Dahhak said, مُّؤْصَدَةٌ ( Mu'sadah. ) "It will be sealed over them and it will have no door." Qatadah said, مُّؤْصَدَةٌ ( 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.

(90:17) and, then besides this, he be one of those who believed, *13 and enjoined upon one another steadfastness and enjoined upon one another compassion. *14

And then being among those who believed meaning

*13) That is, " In addition to these qualities it is essential that one should be a believer, for without faith no act is an act of virtue, nor acceptable in the sight of Allah.
At numerous places in the Qur'an it has been stated that only such an act of virtue is appreciable and becomes a means of salvation as is accompanied by faith.
In .Surah An-Nisa', for example, it has been said: "The one who dces good deeds, whether man or woman, provided that the one is a believer, will enter Paradise ( v.
1245. )" In Surah An-Nahl: "Whosoever does righteous deeds, whether male or female, provided that he is a believer, We shall surely grant him to live a pure life in this world, and We will reward such people ( in the Hereafter ) according to their best deeds" ( v.
97 ).
In Surah Al-Mu'min: "Whoever does good, whether man or woman, provided that he is a believer, all such people shall enter Paradise wherein they shall be provided without measure." ( v : 4U ).
Whoever studies the Qur'an, will see that in this Book wherever the good reward of a righteous act has been mentioned, it has always been made conditional upon the faith, a good act without faith; has nowhere been regarded as acceptable to God, nor has any hope been given for a reward for it.
Here, the following important point also should not remain hidden from view: In this verse it has not been said: "Then he believed" , but: "Then he joined those who believed.' This means that mere believing as an individual and remaining content with it is not what is desired; what is desired is that every new believer should join those who have already believed so as to form a party of the believers, to bring about a believing society, which should work for establishing the virtues and wiping out the vices as demanded by the faith.

*14) These are two of the important characteristics of the believing society, which have been expressed in two brief sentences.
The first characteristic is that its members should exhort one another to patience, and the second that they should exhort one another to compassion and mercy.
As for patience, we have explained at many places that in view of the extensive meaning in which the Qur'an has used this word, the entire life of a believer is a life of patience.
As soon as a man stops on to the path of the faith, test of his patience starts.
Patience is required to be exercised in performing the acts of worship enjoined by Allah patience is needed in carrying out the commands of Allah; abstention from the things forbidden by Allah is not possible without patience; patience is needed in abandoning the moral evils and in adopting the pure morals; temptations to sin faced at every step can be resisted only by recourse to patience.
On countless occasions in life obedience to God's law entails losses, troubles, hardships and deprivations, and disobedience to the law seems to bring benefits and pleasures.
Without patience no believer can fare well on such occasions.
Then, as soon as a believer has adopted the way of the faith, he has to meet with resistance not only from his own self and personal desires but also from his children, family, society, country and nation and from the base-hearted among men and jinn of the entire world; so much so that he is even required to abandon his country and undertake Jihad in the cause of God.
Under all these conditions only the quality of patience can cause a man to remain steadfast to principles.
Now, obviously, if every believer individually was put to such a hard test, he would be faced with the danger of defeat at every step and world hardly be able to pass through the test successfully.
On the contrary, if there existed a believing society every member of which was not only himself possessed of patience but all its members also were .supporting one another mutually in the test of patience, successes would fall to its lot, a tremendous power would be generated to face the evil, a mighty force of good individuals would be ready to help bring the entire society on to the path of virtue and righteousness.
As for mercy and compassion, it is the distinctive feature of the society of believers that they are not a hard-hearted, merciless and unjust people but a society whose members are merciful and compassionate.
to humanity at large and sympathetic and friendly among themselves.
A believer as an individual is an embodiment of Allah's quality of mercy and the group of the believers as a party also is a representative of Allah's Messenger, who has been described thus: " O Muhammad, We have sent you to be a real blessing for the people of the world. " ( AI-Anbiya': 107 ).
The highest moral quality which the Holy Messenger ( upon whom be Allah's peace ) tried his utmost to inculcate among his followers was this very quality of mercy.
Consider - the following of his sayings, which show what importance he attached to it.
Hadrat Jarir bin `Abdullah says that the Holy Messenger ( upon whom be peace ) said: " Allah does not show mercy to him who does not show mercy to others. " ( Bukhari, Muslim ).
Hadrat `Abdullah bin `Amr bin al-`As says that the holy Prophet said: " The Rahman ( Merciful ) shows mercy to those who show mercy ( to others ).
Show mercy to those who live in the earth, the One who is in heaven will show mercy to you. " ( Abu Da'ud, Tirmidhi ).
Hadrat Abu Sa`id Khudri has reported that the Holy Prophet said: " The one who dces not show mercy, is not shown mercy.
" ( Bukhari in Al-Adab al-Mufrad ).
Ibn `Abbas says that the Holy Prophet said: " The ane who does not treat our young ones mercifully and does not treat our elderly ones respectfully, dces not belong to us.
" ( TirmidhI ).
Abu Da'ud has related this same saying of the Holy Prophet on the authority of Hadrat `Abdullah bin `Amr, thus: " The one who did not feel pity on our young and did not respect our elderly does not belong to us. " Hadrat Abu Hurairah says: " I have heard Abul-Qasim, the Truthful ( upon whom be peace ), say: "The heart of the wretched one is deprived of the quality of mercy altogether' .
" ( Musnad Ahmad, Tirmidhi ).
Hadrat `Iyad bin Humad relates that the Holy Prophet said: "Three kinds of men belong to Paradise, one of whom is the person who is kindly and compassionate to every relative and every Muslim." ( Muslim ).
Hadrat Nu`man bin Bashir has reported that the Holy Prophet said: "You will find the believers like a body in the matter of mutual kindness, love and sympathy, so that if one part of the body suffers the whole body suffers and becomes restless because of it." ( Bukhari, Muslim ).
Hadrat Abu Musa Al-ash`ari says that the Holy Prophet said: "The believer is for the other believer like a wall each part of which supports and strengthens the other part." ( Bukhari, Muslim ).
Hadrat `Abdullah bin 'Umar has reported that the Holy Prophet said: "A Muslim is a brother of the other Muslim: neither treats him unjustly, nor withholds his help from him.
The person who works to fulfil a need of his brother, Allah will seek to fulfil his need; and the one who rescues a Muslim from an affliction, Allah will rescue him from an affliction of the afflictions of the Resurrection Day; and the one who conceals the fault of a Muslim, Allah will conceal his fault on the Resurrection Day.
" ( Bukhari, Muslim ).
These traditions indicate what kind of a society is envisaged by the Qur'anic instruction given in this verse, which exhorts the righteous people to join the group of the believers after they have affirmed the faith.

 

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. لَا أُقْسِمُ بِهَٰذَا الْبَلَدِ - وَأَنتَ حِلٌّ بِهَٰذَا الْبَلَدِ - وَوَالِدٍ وَمَا وَلَدَ - لَقَدْ خَلَقْنَا الْإِنسَانَ فِي كَبَدٍ - أَيَحْسَبُ أَن لَّن يَقْدِرَ عَلَيْهِ أَحَدٌ - يَقُولُ أَهْلَكْتُ مَالًا لُّبَدًا - أَيَحْسَبُ أَن لَّمْ يَرَهُ أَحَدٌ - أَلَمْ نَجْعَل لَّهُ عَيْنَيْنِ - وَلِسَانًا وَشَفَتَيْنِ - وَهَدَيْنَاهُ النَّجْدَيْنِ ( 1.
Nay! I swear by this city; )( 2.
And you are free in this city. )( 3.
And by the begetter and that which he begot. )( 4.
Verily, We have created man in Kabad. )( 5.
Does he think that none can overcome him? )( 6.
He says: "I have wasted wealth in abundance!" )( 7.
Does he think that none sees him? )( 8.
Have We not made for him two eyes? )( 9.
And a tongue and two lips? )( 10.
And shown him the two ways? ) Swearing by the Sanctity of Makkah and Other Things that Man was created in Hardship Here Allah has sworn by Makkah, the Mother of the Towns, addressing its resident ( during the non-sacred months, ) free in this city in order to draw his attention to the significance of its sanctity when its people are in the state of sanctity.
Khusayf reported from Mujahid; لَا أُقْسِمُ بِهَٰذَا الْبَلَدِ ( Nay! I swear by this city; ) "The word "La" ( Nay ) refers to the refutation against them ( Quraish ).
I swear by this city." Shabib bin Bishr narrated from 'Ikrimah, from Ibn 'Abbas that he said, لَا أُقْسِمُ بِهَٰذَا الْبَلَدِ ( Nay! I swear by this city; ) "This means Makkah." Concerning the Ayah: وَأَنتَ حِلٌّ بِهَٰذَا الْبَلَدِ ( And you are free in this city. ) he ( Ibn 'Abbas ) said, "O Muhammad! It is permissable for you to fight in it." Similar was reported from Sa'id bin Jubayr, Abu Salih, 'Atiyah, Ad-Dahhak, Qatadah, As-Suddi and Ibn Zayd.
Al-Hasan Al-Basri said, "Allah made it lawful ( to fight in ) for him ( the Prophet ﷺ ) for one hour of a day." The meaning of what they have said was mentioned in a Hadith that is agreed-upon as being authentic.
In it the Prophet ﷺ said, إِنَّ هَذَا الْبَلَدَ حَرَّمَهُ اللهُ يَوْمَ خَلَقَ السَّمٰوَاتِ وَالْأَرْضَ، فَهُوَ حَرَامٌ بِحُرْمَةِ اللهِ إِلَى يَوْم الْقِيَامَةِ لَا يُعْضَدُ شَجَرُهُ وَلَا يُخْتَلَى خَلَاهُ، وَإِنَّمَا أُحِلَّتْ لِي سَاعَةٌ مِنْ نَهَارٍ، وَقَدْ عَادَتْ حُرْمَتُهَا الْيَوْمَ كَحُرْمَتِهَا بِالْأَمْسِ، أَلَا فَلْيُبَلِّغِ الشَّاهِدُ الْغَائِبَ ( Verily, Allah made this city sacred on the Day that He created the heavens and the earth.
Therefore, it is sacred by the sanctity of Allah until the Day of Judgement.
Its trees should not be uprooted, and its bushes and grasses should not be removed.
And it was only made lawful for me (to fight in ) for one hour of a day.
Today its sanctity has been restored just as it was sacred yesterday.
So, let the one who is present inform those who are absent.) In another wording of this Hadith, he said, فَإِنْ أَحَدٌ تَرَخَّصَ بِقِتَالِ رَسُولِ اللهِ فَقُولُوا: إِنَّ اللهَ أَذِنَ لِرَسُولِهِ وَلَمْ يَأْذَنْ لَكُم ( So, if anyone tries to use the fighting of the Messenger (to conquer Makkah ) as an excuse ( to fight there ), then tell him that Allah permitted it for His Messenger and He has not permitted it for you.) Concerning Allah's statement, وَوَالِدٍ وَمَا وَلَدَ ( And by the begetter and that which he begot. ) Mujahid, Abu Salih, Qatadah, Ad-Dahhak, Sufyan Ath-Thawri, Sa'id bin Jubayr, As-Suddi, Al-Hasan Al-Basri, Khusayf, Shurahbil bin Sa'd and others have said, "Meaning, by the begetter, Adam, and that which he begot is his children." This view that Mujahid and his companions have chosen is good and strong. This is supported by the fact that Allah swears by the Mother of the Towns, which are dwellings.
Then after it He swears by the dwellers therein, who is Adam, the father of mankind, and his children.
Abu 'Imran Al-Jawni said, "It refers to Ibrahim and his progeny." Ibn Jarir recorded this statement as did Ibn Abi Hatim.
Ibn Jarir preferred the view that it is general and it refers to every father and his children.
This meaning is also acceptable. Allah then says, لَقَدْ خَلَقْنَا الْإِنسَانَ فِي كَبَدٍ ( Verily, We have created man in Kabad. ) Ibn Abi Najih and Jurayj reported from 'Ata, from Ibn 'Abbas concerning the phrase 'in Kabad', "He was created while in hardship.
Don't you see him?" Then he mentioned his birth and the sprouting of his teeth.
Mujahid said, فِي كَبَدٍ ( in Kabad. ) "A drop of sperm, then a clot, then a lump of flesh, enduring in his creation." Mujahid then said, "This is similar to Allah's statement, حَمَلَتْهُ أُمُّهُ كُرْهًا وَوَضَعَتْهُ كُرْهًا ( His mother bears him with hardship.
And she brings him forth with hardship. )( 46:15 ) and she breast-feeds him with hardship, and his livelihood is a hardship.
So he endures all of this." Sa'id bin Jubayr said, لَقَدْ خَلَقْنَا الْإِنسَانَ فِي كَبَدٍ ( Verily, We have created man in Kabad. ) "In hardship and seeking livelihood." 'Ikrimah said, "In hardship and long-suffering." Qatadah said, "In difficulty." It is reported from Al-Hasan that he said, "Enduring the hardships of the world by life and the severity of the Hereafter." Man is encompassed by Allah and His Bounties Allah says, أَيَحْسَبُ أَن لَّن يَقْدِرَ عَلَيْهِ أَحَدٌ ( Does he think that none can overcome him? ) Al-Hasan Al-Basri said, أَيَحْسَبُ أَن لَّن يَقْدِرَ عَلَيْهِ أَحَدٌ ( Does he think that none can overcome him? ) "Meaning no one is able to take his wealth." Qatadah said, أَيَحْسَبُ أَن لَّن يَقْدِرَ عَلَيْهِ أَحَدٌ ( Does he think that none can overcome him? ) "The Son of Adam thinks that he will not be asked about this wealth of his – how he earned and how he spent it." Allah said: يَقُولُ أَهْلَكْتُ مَالًا لُّبَدًا ( He says: "I have wasted wealth in abundance!" ) This means, the Son of Adam says, "I spent an abundance of wealth." Mujahid, Al-Hasan, Qatadah, As-Suddi and others have said this. أَيَحْسَبُ أَن لَّمْ يَرَهُ أَحَدٌ ( Does he think that none sees him? ) Mujahid said, "Does he think that Allah, the Mighty and Majestic, does not see him." Others among the Salaf have said similar to this. Allah said: أَلَمْ نَجْعَل لَّهُ عَيْنَيْنِ ( Have We not made for him two eyes? ) meaning, for him to see with them. وَلِسَانًا ( And a tongue ) meaning, for him to speak with, and so that he can express that which is inside of him. وَشَفَتَيْنِ ( and two lips? ) In order to help him with speaking, eating food, and beautifying his face and his mouth. The Ability to distinguish between Good and Evil is also a Blessing وَهَدَيْنَاهُ النَّجْدَيْنِ ( And shown him the two ways? ) This refers to the two paths.
Sufyan Ath-Thawri narrated from 'Asim, from Zirr, from 'Abdullah bin Mas'ud that he said, وَهَدَيْنَاهُ النَّجْدَيْنِ ( And shown him the two ways? ) "The good and the evil." Similar to this has been reported from 'Ali, Ibn 'Abbas, Mujahid, 'Ikrimah, Abu Wa'il, Abu Salih, Muhammad bin Ka'b, Ad-Dahhak, and 'Ata' Al-Khurasani among others.
Similar to this Ayah is Allah's statement, إِنَّا خَلَقْنَا الْإِنسَانَ مِن نُّطْفَةٍ أَمْشَاجٍ نَّبْتَلِيهِ فَجَعَلْنَاهُ سَمِيعًا بَصِيرًا - إِنَّا هَدَيْنَاهُ السَّبِيلَ إِمَّا شَاكِرًا وَإِمَّا كَفُورًا ( Verily, We have created man from Nutfah Amshaj, in order to try him: so We made him hearer and seer.
Verily, We showed him the way, whether he be grateful or ungrateful. )( 76:2-3 ) فَلَا اقْتَحَمَ الْعَقَبَةَ - وَمَا أَدْرَاكَ مَا الْعَقَبَةُ - فَكُّ رَقَبَةٍ - أَوْ إِطْعَامٌ فِي يَوْمٍ ذِي مَسْغَبَةٍ - يَتِيمًا ذَا مَقْرَبَةٍ - أَوْ مِسْكِينًا ذَا مَتْرَبَةٍ - ثُمَّ كَانَ مِنَ الَّذِينَ آمَنُوا وَتَوَاصَوْا بِالصَّبْرِ وَتَوَاصَوْا بِالْمَرْحَمَةِ - أُولَٰئِكَ أَصْحَابُ الْمَيْمَنَةِ - وَالَّذِينَ كَفَرُوا بِآيَاتِنَا هُمْ أَصْحَابُ الْمَشْأَمَةِ - عَلَيْهِمْ نَارٌ مُّؤْصَدَةٌ ( 11.
But he has not attempted to pass on the path that is steep. )( 12.
And what will make you know the path that is steep? )( 13.
Freeing a neck )( 14.
Or giving food in a day full of Masghabah, )( 15.
To an orphan near of kin. )( 16.
Or to a Miskin cleaving to dust. )( 17.
Then he became one of those who believed and recommended one another to patience, and recommended one another to compassion. )( 18.
They are those on the Right, )( 19.
But those who disbelieved in Our Ayat, they are those on the Left. )( 20.
Upon them Fire will Mu'sadah. ) The Encouragement to traverse upon the Path of Goodness Ibn Zayd said, فَلَا اقْتَحَمَ 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, وَمَا 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 حَتّٰى إِنَّهُ لَيُعْتِقُ بِالْيَدِ الْيَدَ، وَبِالرِّجْلِ الرِّجْلَ، وَبِالْفَرْجِ الْفَرْجَ ( 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 ﷺ said, مَنْ بَنَى مَسْجِدًا لِيُذْكَرَ اللهُ فِيهِ بَنَى اللهُ لَهُ بَيْتًا فِي الْجَنَّةِ وَمَنْ أَعْتَقَ نَفْسًا مُسْلِمَةً كَانَتْ فِدْيَتَهُ مِنْ جَهَنَّمَ وَمَنْ شَابَ شَيْبَةً فِي الْإِسْلَامِ كَانَتْ لَهُ نُورًا يَوْمَ الْقِيَامَةِ ( 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 بِسهم 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 فِي يَوْمٍ ذِي 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, يَتِيمًا ( 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 وَصِلَةٌ ( 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 مِسْكِينًا 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 آمَنُوا ( 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 الْآخِرَةَ وَسَعَىٰ لَهَا سَعْيَهَا وَهُوَ مُؤْمِنٌ فَأُولَٰئِكَ 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 صَالِحًا مِّن ذَكَرٍ أَوْ أُنثَىٰ وَهُوَ مُؤْمِنٌ ( Whoever works righteousness – whether male or female – while being a true believer... )( 16:97 ) Allah says, وَتَوَاصَوْا بِالصَّبْرِ وَتَوَاصَوْا 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 الرَّحْمَٰنُ، ارْحَمُوا مَنْ فِي الْأَرْضِ يَرْحَمْكُمْ مَنْ فِي السَّمَاءِ ( 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 النَّاسَ ( 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 ﷺ ), 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, أُولَٰئِكَ أَصْحَابُ 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 كَفَرُوا بِآيَاتِنَا هُمْ أَصْحَابُ الْمَشْأَمَةِ ( But those who disbelieved in Our Ayat, they are those on the Left. ) meaning, the companions of the Left Hand. عَلَيْهِمْ نَارٌ مُّؤْصَدَةٌ ( 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, مُّؤْصَدَةٌ ( Mu'sadah. ) "This means shut." Ibn 'Abbas said, "Its doors will be closed." Ad-Dahhak said, مُّؤْصَدَةٌ ( Mu'sadah. ) "It will be sealed over them and it will have no door." Qatadah said, مُّؤْصَدَةٌ ( 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.

( And to be ) in addition to this ( of those who believe ) in private between themselves and their Lord, in Muhammad ( pbuh ) and the Qur’an ( and exhort one another to perseverance ) in fulfilling the obligations ( and export one another to pity ) towards the poor and needy.

Then he became one of those who believed, and recommended one another to perseverance and patience, and (also) recommended one another to pity and compassion.

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