Javed Ahmad Ghamidi Explanation:
The implication is that the only right benefit of the eyes was that they should have been used to learn and seek a lesson. Imām Amīn Aḥsan Iṣlāḥī writes:
… These verses prod them: they should reflect that the Almighty had blessed them with two eyes so that they could observe their surroundings and see that on the one hand the Almighty has blessed them with wealth and status and on the other they can see that right under their noses are orphans and the needy, poor and helpless, weak and sick, the physically handicapped and the deprived who have nothing to eat and nothing to wear. The reason that the Almighty has blessed them with eyes is so that they observe all this around them and learn a lesson and become grateful to the Almighty. He did not make them go through such trying circumstances merely as a favour to them. Hence, they owe this obligation to these favours to generously spend their money to fulfil the needs of the deprived lot – the money which was given in their custody by the Almighty with a share for such people. (Amīn Aḥsan Iṣlāḥī, Tadabbur-i Qur’ān, vol. 9, 373)
Tafsir Qur'an Wiki:
In view of man’s arrogance, which makes him believe that he is invincible, and in view of his meanness and claims of having spent abundantly, the Qur’an puts before him the bounties God has bestowed on him which are manifested in his inherent abilities, although he has depreciated them. He has given him eyes which are marvelous, precise and powerful. These are the favours bestowed on man to help him follow right guidance: his eyes with which he recognizes the evidence of God’s might and the signs throughout the universe which should prompt him to adopt the faith.
That is, "Have We not given him the means of obtaining knowledge and wisdom '?" "Two eyes" does not imply the eyes of the cow and buffalo, but human eyes, which if used intelligently can help man see all around himself those signs which lead to the reality and distinguish the right from the wrongs. "The tongue and lips" do not merely imply the instruments of speech but the rational wind behind these instruments which performs the functions of thinking and understanding and then uses them for expressing its ideas, motives and designs.
Javed Ahmad Ghamidi Explanation:
The two lips are mentioned with the tongue because the tongue is only able to speak because of the lips. The implication of the verse is that the Almighty blessed him with a tongue and also two lips to speak carefully and cautiously; however, such is the misfortune of these people that they used their tongues to deny the truth and indulge in foolish talk, and kept it silent at instances when it was really needed. Imām Amīn Aḥsan Iṣlāḥī writes:
Another thing which becomes evident from this verse is that the awareness of virtue in a person should entail that he should not only adopt that virtue himself but urge others to do so as well. This is included in his obligation; otherwise, his virtuous deed will in fact be incomplete. Urging others to adopt virtue is the responsibility of every individual of society without which he will be held accountable before the Almighty. (Amīn Aḥsan Iṣlāḥī, Tadabbur-i Qur’ān, vol. 9, 374)
Tafsir Qur'an Wiki:
Allah mentions another favour given to man for right guidance. He has granted him speech. His tongue and lips are his means of speech and expression. One word sometimes does the job of a sword or a shotgun and can be even more effective than either. It may, on the other hand, plunge a man into the fire of hell. Mu ‘adh ibn Jabal said: “I was with the Prophet on a journey. One day I was walking beside him when I said, ‘Messenger of God! Point out to me something I may do to take me to paradise and keep me away from hell.’ He said, ‘You have indeed asked about something great, yet it is quite attainable by those for whom God has made it easy. Worship God alone, assigning to Him no partner, offer your prayers regularly, pay out your zakat [i.e. what is due to the poor of one’s money], fast in the month of Ramadan and offer the pilgrimage.’ The Prophet then said, ‘Shall I point out to you the gates of goodness?’ I said, ‘Yes, Messenger of God, please do.’ He said, ‘Fasting is a safeguard and a means of protecting yourself; charity erases your errors just as water extinguishes a burning fire; and your praying in the late hours of the night is the sign of piety.’ He then recited the verse, “[those] who forsake their beds as they call on their Lord in fear and in hope; and who give in charity of what We have bestowed on them. No soul knows what bliss and comfort is in store for these as reward for their labours.” (32: 16-17) The Prophet then added: ‘Shall I tell you what the heart of the matter is, its backbone and its highest grade?’ I said, ‘Yes, Messenger of God, please do.’ He said, ‘The heart is Islam, i.e. submission to God, the backbone is prayers, and the highest grade is jihad, i.e. struggle for the cause of God.’ He then said, ‘Shall I tell you what commands all these?’ I said, ‘Yes, Messenger of God, please do.’ He said, ‘Control this,’ pointing to his tongue. I said, ‘Are we, Prophet of God, really accountable for what we say?’ He said ‘Watch what you are saying.'
For what else are people dragged on their faces in hell apart from what their tongues produce?’“ [Related by Ahmad, al-Tirmidhi, al-Nasa’i and Ibn Majah.]"
وَهَدَيۡنٰهُ النَّجۡدَيۡنِۚ
(90:10) And did We not show him the two highroads (of good and evil)?
That is, "We have not left him alone after granting him the faculties of thinking and reasoning so that he may have to search out his own way, but We have also guided him and opened up before him both the highways of good and evil, virtue and vice, so that he may consider them seriously and choose and adopt one or the other way on his own responsibility. This same subject has been expressed in Surah Ad-Dahr: 2-3, thus: "Indeed We created man from a mixed sperm-drop, to try him, and so We made him capable of hearing and seeing. We showed him the way, whether to be grateful or disbelieving. " For explanation of verses 2-3 of Surah Ad-Dahr.
Tafsir Ibn-Kathir:
(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, (And showed 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 الإِنسَـنَ مِن نُّطْفَةٍ أَمْشَاجٍ نَّبْتَلِيهِ فَجَعَلْنَـهُ سَمِيعاً بَصِيراً - إِنَّا هَدَيْنَـهُ السَّبِيلَ إِمَّا شَاكِراً وَإِمَّا كَفُوراً 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)
Yusuf Ali Explanation:
The two highways of life are: (1) the steep and difficult path of virtue, which is further described in the verses following, and (2) the easy path of vice, and the rejection of Allah, referred to in verses 19-20 below. Allah has given us not only the faculties implied in the eyes, the tongue, and the lips, but has also given us the judgment by which we can choose our way; and He has sent us Teachers and Guides, with Revelation, to show us the right and difficult way.
Javed Ahmad Ghamidi Explanation:
After alluding to the faculties of sight, cognizance, speech and conversation, the faculty of distinguishing between good and evil is referred to here. The two ways here refers to the two ways mentioned in Sūrah al-Dahr and Sūrah al-Shams in the following words respectively: اِنَّا هَدَيۡنٰهُ السَّبِيۡلَ اِمَّا شَاكِرًا وَّ اِمَّا كَفُوۡرًا (3:76) (We showed him the path. If he wants, he can be grateful or ungrateful. (76:3)) and وَ نَفۡسٍ وَّ مَا سَوّٰىهَا فَاَلۡهَمَهَا فُجُوۡرَهَا وَ تَقۡوٰىهَا (91: 7-8) (And the soul bears witness and the perfection given to it, then inspired it with its evil and its good (91:7-8)).
Tafsir Qur'an Wiki:
He has equipped him with the ability to distinguish good from evil, and right from wrong: and shown him the two paths, so that he can choose between them. Inherent in his make-up is the ability to take either way. It is God’s will that man should be given such ability and such freedom of choice, to perfect His scheme of creation which assigns to every creature its role in life and equips it with the means necessary for its fulfilment.
This verse explains the essence of human nature. In fact, the basis of the Islamic viewpoint of human psychology is contained in this verse and four verses in the next surah, The Sun: “By the soul and its moulding and inspiration with knowledge of wickedness and righteousness. Successful is the one who keeps it pure, and ruined is the one who corrupts it.” (91: 7-10)
فَلَا اقۡتَحَمَ الۡعَقَبَةَ
(90:11) But he did not venture to scale the difficult steep.
The words in the original are: fa-lagtaham-al- aqabah. Iqtiham (اقۡتَحَمَ) means to apply oneself to a hard and toilsome task, and 'aqabah (الۡعَقَبَةَ) is the steep path that passes through mountains for ascending heights. Thus, the verse means: "One of the two paths that We have shown him, leads to heights but is toilsome and steep; man has to tread it against the desires of his self and the temptations of Satan. The other path is easy which descends into chasms, but does not require any toil from man; one only needs to give free reins to oneself, then one automatically goes on rolling down the abyss. Now, the man to whom We had shown both the paths, adopted the easy down-hill path and abandoned the toilsome path, which leads to the heights."
Tafsir Ibn-Kathir: The Encouragement to traverse upon the Path of Goodness. Ibn Zayd said, (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 said, (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 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 , 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 chooses.)'' Ahmad recorded this Hadith from different routes of transmission that are good and strong, and all praise is due to Allah.
Yusuf Ali Explanation:
In spite of the faculties with which Allah has endowed man and the guidance which He has given him, man has been remiss. By no means has he been eager to follow the steep and difficult path which is for his own spiritual good. Cf. Matt. vii. 14: "Strait is the gate, and narrow is the way, which leadeth unto live, and few there be that find it".
Javed Ahmad Ghamidi Explanation:
Sympathizing with human beings and worshipping God requires that one give up the immediate gains and pleasures of life. Hence both these things weigh down heavily on them. This is the reason the Qur’ān has called them tantamount to climbing a steep path.
Tafsir Qur'an Wiki:
All these bounties have not motivated man to attempt the Ascent that stands between him and heaven.
This is the ascent which man, except those who equip themselves with faith, refrains from attempting, and which separates him from paradise. If he crosses it he will arrive! Putting it in such a way serves as a powerful incentive and stimulus to take up the challenge. For the ascent has been clearly marked as the obstacle depriving man of such an enormous fortune.
وَمَاۤ اَدۡرٰٮكَ مَا الۡعَقَبَةُ ؕ
(90:12) And what do you know what that difficult steep is?
Javed Ahmad Ghamidi Explanation:
This style has already been explained before. Such questions are meant to express the grandeur and majesty of something or its horror and dreadful nature.
Tafsir Qur'an Wiki:
The importance of scaling the ascent in God’s sight is then emphasized to encourage man to scale it no matter what the effort. For struggle he must, in any case. But if he attempts it, his struggle will not be wasted but will bring him favourable results.
فَكُّ رَقَبَةٍ ۙ
(90:13) It is freeing someone's neck from slavery;
Muhammad Asad Explanation:
Thus 'Ikrimah, as quoted by Baghawi; also Razi. Alternatively, the phrase fakk raqabah may be rendered as "the freeing of a human being from bondage" (cf. note [146] on 2:177), with the latter term covering all those forms of subjugation and exploitation - social, economic or political which can be rightly described as "slavery".
Yusuf Ali Explanation:
The difficult path of virtue is defined as the path of charity or unselfish love, and three specific instances are given for our understanding: viz. (1) freeing the bondman, (2) feeding the orphan, and (3) feeding the indigent down in the dust.
Javed Ahmad Ghamidi Explanation:
Ie., slaves should be liberated. The Qur’ān has placed this at the top of the list of virtuous deeds. Every person can estimate the importance of this directive as a result. This is the first step by the Qur’ān to eradicate this menace. Later, directives given in Sūrah Muḥammad, Sūrah al-Nūr and Sūrah al-Tawbah totally eradicated it. It is another matter that people still refused to follow this directive for centuries after the Qur’ān was revealed. It was only at the beginning of the previous century that the directive of the Qur’ān was finally fulfilled and this curse was abolished from this world.
Tafsir Qur'an Wiki:
Then follows an explanation of this ascent and its nature by means of, first, pointing out some actions which were totally lacking in the particular surroundings that the message of Islam was facing at the time: the freeing of slaves and the feeding of the poor who were subjected to the cruelty of an ungracious and greedy society. It then adds what is applicable to all ages and societies and needed by all who wish to attempt the ascent.
This surah was revealed in Makkah when Islam was surrounded powerful by enemies and the state that would implement its laws s non-existent. Slavery was widespread in Arabia and the world large. The treatment meted out to slaves was brutal. When some the slaves or former slaves, like `Ammar ibn Yasir and his family, Bilal ibn Rabah, and others, accepted Islam their plight became worse, and their cruel masters subjected them to unbearable torture. It then became clear that the only way to save them was to buy them from their masters. Abu Bakr, the Prophet’s Companion, was, as usual, the first to rise to the occasion, with all the boldness and gallantry required.
Ibn Ishaq relates:
Bilal, Abu Bakr’s servant, was owned by some individual of the clan of Jumah as he was born a slave. He was, however, a genuine Muslim and clean hearted. Umayyah ibn Khalaf, the Jumah master, used to take Bilal out when it became unbearably hot and order him to be laid down on his back on the hot sand of Makkah and cause a massive rock to be placed on his chest. Then, he would say to Bilal that he was to stay like that until he died or renounced Muhammad and accepted as deities the idols called al-Lat and al-‘Uzza, the goddesses of the pagan Arabs. Under all such pressure, Bilal would simply say, ‘One, One,’ meaning that there is only one God.
One day, Abu Bakr passed by and saw Bilal in that condition. He said to Umayyah: ‘Do you not fear God as you torture this helpless soul? How long can you go on doing this?’ Umayyah replied, ‘You spoiled him, so you save him.’ Abu Bakr said, ‘I will. I have a black boy who follows your religion but he is stronger and more vigorous than Bilal. What do you say to an exchange deal?’ Umayyah said, ‘I accept.’ Abu Bakr said, ‘Then he is yours.’ Then Abu Bakr took Bilal and set him free.
While in Makkah, before the migration to Madinah, Abu Bakr freed a total of seven people: `Amir ibn Fahirah, who fought in the Battle of Badr and was killed in the Battle of Bi’r Ma`unah, was the only other man freed by Abu Bakr. The other five were women. The first two were Umm `Ubays and Zanirah, who lost her eyesight when she was freed. Some of the Quraysh claimed that the two idols al-Lat and al-‘Uzza caused the loss of her eyesight. Zanirah said, ‘What rubbish! Al-Lat and al-‘Uzza are absolutely powerless.’ God then willed that she should recover her sight.
Abu Bakr also freed a woman called al-Nahdiyyah and her daughter, who belonged to a woman of the clan of `Abd al-Dar. One day he passed by the two women as their mistress was sending them on an errand to prepare some flour. As she gave them her instructions, she declared: ‘By God, I will never set you free.’ Abu Bakr said to her, ‘Release yourself of your oath.’ She rejoined, ‘It was you who spoilt them. Why don’t you set them free?’ He said, ‘How much do you want for them?’ She named her price. He said, ‘It is a deal, and they are free.’ He turned to the two women and told them to give the woman her flour back. They suggested that they should finish preparing it for her first and he agreed.
The fifth woman was a Muslim slave of the clan of Mu`ammal. She was being tortured by `Umar ibn al-Khattab, who was then still an unbeliever. He beat her until he was tired and said to her, ‘I apologize to you. I have only stopped beating you because I am bored,’ to which she replied, And so God shall thwart you.’ Abu Bakr bought her and set her free.
Abu Quhafah, Abu Bakr’s father, said to him, ‘I see you, son, freeing some weak slaves. Why don’t you free some strong men who can defend and protect you?’ Abu Bakr replied, ‘I am only doing this for the sake of God, father.’ Thus, Abu Bakr scaled the ascent by freeing those helpless souls, for the sake of God. The attendant circumstances in that particular society make such an action one of the most important steps towards scaling the ascent.
اَوۡ اِطۡعٰمٌ فِىۡ يَوۡمٍ ذِىۡ مَسۡغَبَةٍ ۙ
(90:14) or giving food on a day of hunger
Yusuf Ali Explanation:
Feed those who need it, both literally and figuratively; but do so especially when there is privation or famine.
Tafsir Qur'an Wiki:
A time of famine and hunger, when food becomes scarce, is a time when the reality of faith is tested.
يَّتِيۡمًا ذَا مَقۡرَبَةٍ ۙ
(90:15) to an orphan near of kin;
Yusuf Ali Explanation:
All orphans should be fed and helped. But ordinary orphans will come under the indigent in verse 16 below. The orphans related to us have a special claim on us. They should be near and dear to us, and if charity begins at home, they have the first claim on us.
Tafsir Qur'an Wiki:
For orphans in that greedy, miserly and ungracious society were oppressed and mistreated even by their relatives.
The Qur’an is full of verses which urge people to treat orphans well. This, in itself, is a measure of the cruelty of the orphans’ surroundings. Good treatment for orphans is a stepping stone for the ascent.
اَوۡ مِسۡكِيۡنًا ذَا مَتۡرَبَةٍ ؕ
(90:16) or to a destitute lying in dust;
Since in the foregoing verses the extravagances of man which he indulges in for ostentation and expression of superiority to others, have been mentioned, now here it is being stated as to what expenditure of wealth it is which leads man up to moral heights instead of causing him to sink into moral depravity and perversion. But in this there is no enjoyment for the self; on the contrary, man has to exercise self-restraints and make sacrifices. The expenditure is that one should set a slave free, or should render a slave monetary help so as to enable him to win his freedom by paying the ransom, or free a debtor from his debt, or secure release of a helpless person without means from penalties. Likewise, the expenditure is that one should feed a nearly related orphan (i.e. an orphan who is either a relative or a neighbor) who is hungry, and a needy, helpless person who might have been reduced to extreme poverty and might have none to support and help him. Helping such people does not win a person fame and reputation, nor feeding them brings him the admiration for being wealthy and generous, which one usually wins by holding banquets for thousands of well-to-do people. But the path to moral and spiritual heights passes on steep uphill roads only.
Great merits of the acts of virtue mentioned in these verses have been described by the Holy Prophet (upon whom be Allah's peace). For instance:
- About fakku raqabah (fleeing a neck from bondage) many a hadith has been related in the traditions, one of which is a tradition from Hadrat Abu Hurairah, to the effect; "The Holy Prophet said: The person who set a believing slave free, Allah will save from fire of Hell every limb of his body in lieu of every limb of the slave's body, the hand in lieu of the hand, the foot in lies of the foot, the private parts in lieu of the private parts " (Musnad, Ahmad, Bukhari. Muslim, Tirmidhi, Nasa'i). Hadrat 'Ali bin Husain (lmam Zain al-`Abedin) asked Sa`d bin Marjanah, the reporter of this Hadith: "Did you hear it yourself from Abu Hurairah?" When he replied in the affirmative, Imam Zain al-`Abedin called out his most valuable slave and set him free there and then. According to Muslim, he had an offer often thousand dirhams for the slave. On the basis of this verse, Imam Abu Hanifah and Imam Sha`bi have ruled: "Setting a slave free is superior to giving away charity, for Allah has mentioned it before the mention of charity.
- The Holy Prophet has mentioned the merits of rendering help to the needy in many a hadith, one of which is this Hadith from Hadrat Abu Hurairah: "The Holy Prophet said: The one who strives in the cause of rendering help to the widow and the needy is like the one who endeavors and strives in the cause of jihad for the sake of Allah. (And Hadrat Abu Hurairah says :) I think that the Holy Prophet also said: He is even like him who keeps standing up in the Prayer constantly, without ever taking rest, and like him who observes the fast continuously without ever breaking it:" (Bukhari, Muslim).
As for the orphans, there are numerous sayings reported from the Holy Prophet. Hadrat Sahl bin Sa`d has reported: "The Holy Prophet (upon whom be peace) said: I and the one who supports a nearly related of un-related orphan, shall stand in Paradise like this-saying this he raised his index finger and the middle finger, keeping them a little apart." (Bukhari). Hadrat Abu HIurairah has reported this saying of the Holy Prophet: "The best among the Muslim homes is the home wherein an orphan is treated well and the worst the one wherein an orphan is mistreated." (Ibn Majah, Bukhari in Al-Adab al- Mufrad). Hadrat Abu Umamah says that the Holy Prophet said: "The one who passed his hand on the head of an orphan, only for the sake of Allah, will have as many acts of virtue recorded in his favour as the number of the hair on which his hand passed, and the one who treated an orphan boy or girl well. will stand in Paradise with me like this...saying this the Holy Prophet joined his two fingers together." (Musnad Ahmad, Tirmidhi). Ibn 'Abbas says: The Holy Prophet said: "The one who made an orphan join him in eating and drinking, Allah will make Paradise obligatory for him unless he commits a sin which cannot be forgiven." (Sharh as-Sunnah).Hadrat Abu Hurairah says: A man complained before the Holy Prophet (upon whom be peace), saying: "I am hard-hearted." The Holy Prophet said to him: "Treat the orphan with kindness and love and feed the needy one." (Musnad Ahmad).
Yusuf Ali Explanation:
People down in the dust can only be helped from motives of pure charity, because nothing can be expected of them-neither praise nor advertisement nor any other advantage to the helper. Such help is help indeed. But there may be various degrees, and the help will be suited to the needs.
Javed Ahmad Ghamidi Explanation:
Food obviously is one of their basic needs. However, this does not merely mean food; it refers to all needs that have to be fulfilled. The adjective فِيۡ يَوۡمٍ ذِيۡ مَسۡغَبَةٍ is meant to make the appeal more effective. The adjectives ذَا مَقْرَبَةٍ and ذَا مَتْرَبَةٍ used with the orphans and the needy respectively also serve the same purpose.
Tafsir Qur'an Wiki:
The same can be said of feeding the needy on a day of famine, which is portrayed here as another step for scaling the ascent. For this is again a test which reveals the characteristics of the believer, such as mercy, sympathy, co-operation and lack of selfishness. It also reveals the extent of one’s fear of God.
