SURAH (95) AT-TIN (AYA 1 to 8)

Sura (95) AT-TIN (The Fig) Aya 1 to 8 verses in 1 Section

Revealed at Makka

SECTION 1

Man created in the best stature.

Man has been created with the best of endowments in the best propotion.

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ 

وَالتِّينِ وَالزَّيْتُونِ {95:1}

[Q95:1] Wat teeni waz zaitoon 
[Q95:1] By the fig, and the olive,

THE NAMES OF THINGS AND EVENTS USED IN THE QUR’AN TO MAKE SOLEMN STATEMENTS ARE MOSTLY SYMBOLS the knowledge of which, as ALLAH (SWT) has willed, is beyond the grasp of ordinary minds.

Ü  Tin (fig) and zaytun (olive) are two of the useful fruit-trees.

Fig is the most approved of fruits and the *most nutritious, *quick of digestion, *having nothing redundant, and a *very useful medicine. In its early state, it is nothing but tiny seed, insipid and often full of worms and maggots, but after full growth it is one of the finest, most delicious, and most wholesome fruits in existence.

SO MAN AT HIS BEST EXCELS EVERY CREATED BEING AND AT HIS WORST IS THE LOWEST OF THE LOW.

Isa is said to have cursed a fig tree when he found no fruit on it. See Matthew 21: 18 to 20. See also the parable of the good and evil figs in Jeremiah 24: I to 10. There is also a parable of the fig tree in Matthew 24: 32 to 35.

For the symbolism of the olive, see commentary of Nur 24:35 where the parable of the lamp lit by ALLAH (SWT) includes a reference to the olive.

µ  It may also refer to the Mount of Olives; just outside the walls of the city of Jerusalem, as mentioned in Matthew 24: 3.

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(95:1) By the fig and the olive; *1

*1 There has been much difference of opinion among the commentators about the explanation of this verse. Hasan Basri. `Ikrimah, `Ata' bin Abi Rabah, Jabir bin Zaid, Mujahid and Ibrahim Nakha'i (may AIlah bless them all) say that the fig implies the same fig which the people eat, and the olive the same which produces oil. Ibn Abi Hatim and Hakim have cited a statement from Ha 'Abdullah bin 'Abbas also in support of this. And the commentators who have accepted this explanation have, in view of the uses and virtues of the fig and the olive, expressed the opinion that Allah has sworn by these two fruits because of these very qualities. There is no doubt that the Arabic reader would understand the words fig and zayun in the same meaning as are their well known meanings in Arabic, yet there are two reasons for which these meanings cannot be accepted. First, that in the subsequent verses, oaths have been sworn by the Mount Sinai and the City of Makkah, and there seems to be no relevance between the oaths sworn by the two fruits and the oaths by the two places. Second, the theme that follows the oaths is borne out by the Mt. Sinai and the City of Makkah but not by the two fruits. Wherever in the Qur'an AIlah has sworn by something, He has not sworn by it because of its glory or its uses and benefits but every oath has relevance to the theme that follows it. Therefore, the virtues and qualities of these two fruits cannot be regarded as the reason for swearing the oath by them. 
Some other commentators have taken tin and zaytun to imply some places. Ka`b Abhar, Qatadah an Ibn Zaid say that tin implies Damascus and zaytun Bait al-Maqdis (Jerusalem). A view of Ibn 'Abbas has been cited by Ibn Jarir, Ibn Abi Hatim and Ibn Marduyah to the effect that tin implies the mosque of the Prophet Noah, which he built on Mt. Judi, and zaytun implies Bait al-Maqdis, but hearing the words wat-tin waz-zaytin, no ordinary Arab could think of these meanings, nor was it well known among the Arabs, who were the first addressees of the Qur'an that ain and zaytun were names of the places.
However, there was a practice among the people of Arabia that they generally named a land where a certain fruit was produced in plenty after the name of the fruit itself. Accordingly, the meaning. Of tin and zaytun can be the land where these fruits are grown, and it is the land of Syria and Palestine, for among the Arabs of that period this very land was well known for the production of fig and olive. lbn Taimiyah ibn al-Qayyim, zamakhshari and Alusi (may Allah show them mercy) have adopted this very explanation; and although Ibn Jarir also has preferred the first view, yet he has conceded that ain and zaytun may also imply the land where these fruits are grown. Hafiz Ibn Kathir also has regarded this explanation as worthy of consideration. 

وَطُورِ سِينِينَ {95:2}

[Q95:2] Wa toori sineen 
[Q95:2] By Mount Sinai,

Sinin or Sinai is the name of the mountain where Musa received the divine commandments, SO, it is the mountain of the giving of law.

See commentary of Maryam 19:52. On this mountain ALLAH (SWT) manifested his glory to Musa and the people who had asked him to let ALLAH (SWT) manifest His glory (see Araf 7:155). Also refer to Tur 52:1.

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(95:2) and by the Mount Sinai, *2

*2 The words in the original are Tur- i-Sinin. Sinin is another name for the Sinai Peninsula. It is called Sama or Sina as well as Sinin. In the Qur'an itself at one place the words Tur-i-Sinin. have been used. Since the land in which Mt. Sinai is located is well known as Sina, we have adopted this well known name in the translation.

وَهَٰذَا الْبَلَدِ الْأَمِينِ {95:3}

[Q95:3] Wa haazal balad-il ameen 
[Q95:3] And by this city of security (Makkah),

Baladil amin (the city of security) is Makka. The Holy Prophet (pbuh & hf) was known as al amin among the people of Makka where he was born, so Makka is the city of al amin.

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(95:3) and by this city (of Makkah), a haven of peace:

لَقَدْ خَلَقْنَا الْإِنْسَانَ فِي أَحْسَنِ تَقْوِيمٍ {95:4}

[Q95:4] Laqad khalaqnal insaana fee ahsani taqweem 
[Q95:4] Verily, We created man of the best stature (mould),

Ahsan means the best; and taqwim means mould, form or constitution. Refer to the commentary of Baqarah 2:30 to 39, 112, 135; Ali Imran 3:95.

ä  THERE IS NO FAULT IN ALLAH (SWT)'S CREATION AND THERE IS NO STIGMA OF ORIGINAL SIN.

To man ALLAH (SWT) gave [1] intelligence, [2] faculties of observation, [3] judgment AND [4] action with free will and [5] discretion.

n  AS THE CHOSEN REPRESENTATIVE OF ALLAH (SWT) MAN WAS EXALTED HIGHER THAN THE ANGELS. ALLAH (SWT)'S CREATION IS SO PERFECT THAT THERE IS NO ROOM FOR ANY CHANGE OR ALTERNATION. See verse 30:30 of Rum.

If man keeps himself [*] safe from pollution and corruption, [*] safeguards himself against evil with full awareness of laws made by ALLAH (SWT) and follows the divine guidance, **which he can do by using the freedom of choice and action given to him, **he reflects in his character the divine attributes of ALLAH (SWT) and reaches the highest level of perfection.

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(95:4) surely We created man in the best mould; *3

*3 This is the truth for which the oath has been sworn by the lands of the fig and the olive (i.e. Syria and Palestine) and Mt. Sinai and Makkah, the city of peace. Man's having been created in the most excellent of moulds means that he has been given the finest body which no other living being has been given, and he has been blessed with the noblest faculties of thought, knowledge and intellect which no other creature has been blessed with. Then, since the most sublime model these excellencies and unique merits of mankind's are the Prophets (upon whom be Allah's peace), and no creation can have a higher rank than they, so that Allah may choose it for appointment to the office of Prophethood, an oath has been sworn by the places associated with the Prophets of God to bear testimony to man's having been created in the finest of moulds. The land of Syria and Palestine is the land where a large number of Prophets, from the Prophet Abraham (peace be upon him) to the Prophet Jesus (peace be upon him), were raised. Mt. Tur is the place where the Prophet Moses was blessed with Prophethood. As for Makkah, it was founded by the Prophets Abraham and Ishmael themselves. It was on account of their association with it that ' it became the holiest central place of Arabia. It was the Prophet Abraham who had prayed: "O my Lord, make this city a city of peace and security." (AI-Baqarah: 126); and it was because of this prayer that in the midst of chaos and confusion prevailing everywhere in Arabia only this city continued to remain an island of peace for some 2500 years or more. Thus, the verse means to say: "We created mankind in such an excellent mould that it produced men who attained to the most sublime rank of Prophethood." 

ثُمَّ رَدَدْنَاهُ أَسْفَلَ سَافِلِينَ {95:5}

[Q95:5] Thumma ra dad naahu asfala saafileen 

[Q95:5] Then We reduced him to the lowest of the low,

IF MAN FOLLOWS AFTER EVIL, **rebels against ALLAH (SWT) and **uses his freedom of choice and action to violate the laws made by ALLAH (SWT) he is abased to the lowest possible position. See commentary of Araf 7:179 and Furqan 25:44.

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(95:5) then We reverted him to the lowest of the low, *4

*4 The commentators in general have given two meanings of this: 
(1) That We reversed him to the miserable state of old age in which he was no longer able to think and understand and work; AND 
(2) that We reversed him to the lowest stage of Hell. But these two meanings cannot be an argument for the object for the confirmation of which this Surah was revealed. The Surah is meant to reason out the truth of the judgement in the Hereafter. On this, neither has this tact any bearing that some human beings are caused to reach the most miserable state of old age, nor that a section of human beings will be cast into Hell. The first thing cannot be an argument for the judgement because old age comes upon both the good and the bad people, and a person's reaching this age is no punishment which he might suffer in consequence of his deeds. As for the second thing, it will occur in the Hereafter. It cannot be presented as an argument before the people who are being convinced of the meting out of rewards and punishments in the Hereafter itself.

THEREFORE in our opinion the correct meaning of the verse is: After having been created in the finest of moulds when man uses the powers of his body and mind in evil ways Allah grants him the power to do only evil and causes him to reach the lowest ebb of degradation. This is a truth which one commonly observes in human society. People become so overwhelmed by greed, selfishness, lustfulness, addiction to intoxicants, meanness, rage and fury and such other traits that morally they are actually reduced to the lowest of the low. Consider only one example: When a nation is blinded by its hostility to another country it surpasses all savage beasts in barbarity. A wild beast preys upon its victim only for the sake of food, it does not resort to a general massacre; but man resorts to massacre of his own kind. The beast only uses its claws and teeth but man who has been created in the best of moulds invents the gun, rifle, tank, aircraft, atom and hydrogen bombs and countless other weapons by his intellect so that he can instantly destroy whole populations. The beast only kills or inflicts a wound but man invents such painful methods of torturing men like himself as cannot even be -imagined by a' beast. Then to wreak his vengeance and fury on his enemies he forces the women to march out in naked processions: they are subjected to rape by tens and twenties of men; they are dishonoured before the eyes of their fathers, brothers and husbands; children are massacred in front of their parents; mothers are forced to drink their children's blood; human beings are burnt and buried alive. There is no wild species of animals in the world which may equal this human barbarity in any degree. The same is also the case with other evil traits: man proves himself to be the lowest of the low in whichever evil he indulges. So much so that he degrades even religion which is the most sacred thing for man: he worships the trees, animals and mountains, even the sex organs of man and woman; he keeps religious prostitutes in the places of worship to win the goodwill of the gods and commits adultery with them as an act of virtue. In his mythology he attributes such filthy tales to his gods and goddesses which would make the most wretched beast to hang his head in shame.

إِلَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ فَلَهُمْ أَجْرٌ غَيْرُ مَمْنُونٍ {95:6}

[Q95:6] ill-lal lazeena aamanoo wa 'amilus saalihaati; falahum ajrun ghairu mamnoon. 
[Q95:6] Save those who believe (in Islamic Monotheism) and do righteous deeds, then they shall have a reward without end (Paradise).

THOSE WHO RETAIN THE INNATE PURITY [#] by realizing ALLAH (SWT)'s unity (tawhid), [#] submit to the laws of ALLAH (SWT) AND [#] live’s a righteous life in this world as a preparation for the life of hereafter and reach the high and noble destiny intended for them, an unending life of bliss is their reward.

v  Ghayru mamnun means "not broken off" or "never to be cut off".

It clearly asserts that those who believe and do good deeds (faith and righteousness) [1] occupy the highest position among all created beings, AND [2] the best among them are chosen as vicegerents of ALLAH (SWT), so the doctrines of "original sin" and "fall of Adam" are contrary to the teachings of the Qur’an.

µ  ADAM AND ALL OTHER CHOSEN REPRESENTATIVES OF ALLAH (SWT) IN HIS PROGENY BELONG TO THIS CATEGORY--- AHSANI TAQWIM, THE BEST CREATED BEINGS.

µ  THE ABASED OR REVERTED (RADAD) ARE THOSE WHO FAIL TO FOLLOW THE DIVINE GUIDANCE AFTER ADAM SETTLED ON THE EARTH.

See Baqarah 2:38 and 39. As the human mould is the best in the creation the men of faith and righteousness retain it in all the stages of their movement unto the creator.

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(95:6) except those who have faith and do righteous deeds. Theirs is a never ending reward. *5

*5 The commentators who have taken asfala safilin to imply the state of extreme old age when man loses his sense and reason, interpret this verse to mean: "But the people who in the prime and strength of their age believed and did righteous deeds would have in this old age too the same righteous deeds credited for them and will be rewarded accordingly. No reduction will be made in their rewards on the ground that they could not perform those righteous deeds in that period of Iife". And the commentators who construe reversal to safilin to imply being cast into the lowest stage of Hell interpret this verse to mean: "the people also believed and did righteous deeds are an exception: they will not be reversed to this stage but they will have a reward unending and unfailing." But, neither of these meanings is relevant to the reasoning made in this Surah to justify the judgement of the Hereafter. In our opinion the verse means: "Just as it is a common observation in human society that the morally degraded are made the lowest of the low, so this also is an observation of every age that those who believed in God, the Hereafter and the Prophethood and who moulded their lives after righteousness and piety, remained secure from this degeneration and remained consistent with the best mould and nature that Allah had created them on. Therefore, they are worthy of the unending reward, i.e. the reward which will neither be less than what they deserve, nor will it ever be cut off. "

فَمَا يُكَذِّبُكَ بَعْدُ بِالدِّينِ {95:7}

[Q95:7] Fama yu kaz zibuka b'adu bid deen 

[Q95:7] Then what (or who) causes you (O disbelievers) to deny the Recompense (i.e. Day of Resurrection)?

SINCE ALLAH (SWT) CREATED MAN PURE AND TRUE and sent down guidance and guides to show him the right path of faith and righteousness, NO ONE SHOULD BELIE OR DOUBT what the Holy Prophet (pbuh & hf) said about [1] the certainty of the resurrection AND [2] final judgement.

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(95:7) Who, then, can give the lie to you, (O Prophet), about the Reward and the Punishment? *6

*6 Another translation of this verse can be: "What can after this (O man) make you deny the judgement?" In both cases the intention and purpose remains the same. That is when it is a common observation in human society that a section of mankind which has been created in the best of moulds and nature, is rendered lowest of the low because of moral degradation, and the other section remains secure by adopting the path of constant faith and righteousness in view of its being created in the best of moulds and nature how can judgement be denied after this? Does common sense require that the end of both these men be the same? Does justice demand that neither those who are reduced to the lowest of the low be punished nor those who strive to adopt a righteous life be rewarded? The same theme has been expressed at other places in the Qur'an thus: "Shall We then treat the obedient as We treat the culprits? What has happened to you: how ill you judge?" (AI-Qalam: 35, 36). "Do those who have committed evil think that We shall hold them and those who have believed and done righteous deeds as equal so that their Iife and their death should be alike? IIl are the judgements they pass!" (Al-Jathiyah 21). 

أَلَيْسَ اللَّهُ بِأَحْكَمِ الْحَاكِمِينَ {95:8}

[Q95:8] Alai saL Laahu bi-ahkamil haakimeen 
[Q95:8] Is not Allah the Best of judges?

ALLAH (SWT) IS WISE AND JUST. Therefore the righteous believers have nothing to fear, whereas the evil disbelievers shall not escape punishment.

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(95:8) Is not Allah the Greatest of all sovereigns? *7

*7 That is, "When you want and expect even the petty judges of the world to do justice, punish the culprits and reward the doers of good, what is your opinion about God? Is He not the greatest of all judges? If you think he is the . greatest of all judges, do you think that He will not do any justice? Do you expect that He will treat the good and the evil alike? Will those who commit the vilest of deeds in the world and those who perform righteous deeds, both end in the dust: neither will any be punished for his evil deeds, nor any be rewarded for his good works''"
Imam Ahmad, Tirmidhi, Abu Da'ud, Ibn al-Mundhir, Baihaqi, Hakim and Ibn Marduyah have related, on the authority of Hadrat Abu Hurairah, that the Holy Prophet (upon whom be peace) said: "When one of you recites Surah Wat-tin waz-zaytun and reaches Alais-Allah-u bi-ahkam-il-Hakimin he should respond to it, saying: Bata wa ana ala dhalika min-ash-shahidin (Yes, and I am of those who bear witness to it). According to some other traditions, the Holy Prophet responded with Subhanaka fa-bald when he recited this verse.

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