Overview - Surah 95: at-Tin (The Fig)
This Surah takes its name after the first Ayat, وَالتِّينِ وَالزَّيْتُونِ "By the fig and the olive" [95:1]. The word "fig" only appears in this Surah and nowhere else in the Qur'an.
There are 8 Ayat in this Surah.
Overview
| Total Ayat | 8 |
| Total Words * | 34 |
| Root Words * | 25 |
| Unique Root Words * | 1 |
| Makki / Madani | Makki |
| Chronological Order* | 28th (according to Ibn Abbas) |
| Year of Revelation* | 5th year of Prophethood |
| Events during/before this Surah*
Physical beating and torture of some Muslims - 1st Migration of Muslims to Abyssinia, Public Invitation to Islam - Persecution of Muslims; antagonism - ridicule - derision - accusation - abuse and false propaganda., Revelation begins - Private Invitation to Islam , Revelation begins - Private Invitation to Islam , Revelation begins - Private Invitation to Islam
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| Events during/after still to occur*
2nd Migration to Abyssinia,Boycott of Banu Hashim Yr 1,Boycott of Banu Hashim Yr 2,Boycott of Banu Hashim Yr 3,Death of Abu Talib - Death of Khadijah - Stoning at Ta'if - al-Isra wal Mi'raj - Night Journey,1st Pledge of Aqabah,2nd Pledge of Aqabah,,Migration from Makkah to Madinah - Building of Masjid Nabi in Madinah - Treaty with Jews of Madinah - Marriage of Prophet to Aishah,Change of Qiblah from Jerusalem to Makkah - Battle of Badr,Battle of Uhud,,Battle of Ahzab - Expedition of Banu Quraydhah,Treaty of Hudaiybiyah - Letters to Kings and Rulers,,Conquest of Makkah - Battle of Hunain,Hajj led by Abu Bakr - Expedition of Tabuk,Farewell Hajj by Prophet - Death of Prophet - End of Divine Revelation
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| Names of Prophets Mentioned
No Prophets names are mentioned in this Surah
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| Surah Index
God (best of all judges) , Fig, Humankind (created in fine form) , Judgement, Mountains, Olive, Sinai Mt.
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Its theme is the rewards and punishments of the Hereafter. For this purpose first swearing an oath by the habitats of some illustrious Prophets, it has been stated that God has created man in the most excellent of moulds. Although at other places in the Qur’an, this truth has been expressed in different ways, for example, at some places it has been said: “God appointed man His vicegerent on the earth and commanded the angels to bow down to him” (Surah 2: al-Baqarah (The Cow) 30,34, Surah 6: al-An’am (The Grazing Livestock) 165, Surah 7: al-A’raf (The Elevations) 11, Surah 15: al-Hijr (The Valley of Stone) 28,29, Surah 27: an-Naml (The Ants) 62) at others that: “Man has become bearer of the Divine trust, which the earth and the heavens and the mountains did not have the power to bear” (Surah 33: al-Ahzab (The Confederates) 72); and at still others that: “And We have certainly honoured the children of Adam and carried them on the land and sea and provided for them of the good things and preferred them over much of what We have created, with [definite] preference.” (Surah 17: al-Isra’ (The Night Journey) 70), yet here the statement made an oath in particular by the habitats of the Prophets that man has been created in the finest of moulds, signifies that mankind has been blessed with such an excellent mould and nature that it gave birth to men capable of attaining to the highest position of Prophethood, a higher position than which has not been attained by any other creature of God
Then, it has been stated that there are two kinds of men; those who in spite of having been created in the finest of mould, become inclined to evil and their moral degeneration causes them to be reduced to the lowest of the low, and those who by adopting the way of faith and righteousness remain secure from the degeneration and consistent with the noble position, which is the necessary demand of their having been created in the best of molds. The existence among mankind of both these kinds of men is such a factual thing which no one can deny, for it is being observed and experienced in society everywhere at all times.
In conclusion, this factual reality has been used as an argument to prove that when among the people there are these two separate and quite distinct kinds, how can one deny the judgment and retribution for deeds? If the morally degraded are not punished and the morally pure and exalted are not rewarded and both end in the dust alike, it would mean that there is no justice in the Kingdom of God; whereas human nature and common sense demand that a judge should do justice. How then can one conceive that God, Who is the most just of all judges, would not do justice?
Manuscripts / Inscriptions
18th Century
18th Century
14th/15th century CE
1st Century Hijrah (7th Century CE)
1st Century Hijrah (7th Century CE)
- Narrated Al-Bara: "The Prophet (ﷺ) was on a journey and recited in one of the first two rak`at of the `Isha' prayer "Wa t-teeni wa z-zaitun [95:1]. " Bukhari no. 767
The word "fig" only appears in this Surah and nowhere else in the Qur'an.
Total Word Count per Ayat (shows how many words per Ayat) = 1* | ||
| # | Root Word | Frequency in Surah | Frequency in Qur'an |
|---|---|---|---|
| 1. | أ م ن | 2 | 879 |
| 2. | س ف ل | 2 | 10 |
| 3. | ح ك م | 2 | 210 |
| 4. | ت ي ن | 1 | 1 |
| 5. | ز ي ت | 1 | 7 |
| 6. | ط و ر | 1 | 11 |
| 7. | ب ل د | 1 | 19 |
| 8. | خ ل ق | 1 | 261 |
| 9. | أ ن س | 1 | 97 |
| 10. | ح س ن | 1 | 194 |
| Root Word | Frequency in Surah |
Frequency in Qur'an |
|---|---|---|
| أ م ن | 2 | 879 |
| س ف ل | 2 | 10 |
| ح ك م | 2 | 210 |
| ت ي ن | 1 | 1 |
| ز ي ت | 1 | 7 |
| ط و ر | 1 | 11 |
| ب ل د | 1 | 19 |
| خ ل ق | 1 | 261 |
| أ ن س | 1 | 97 |
| ح س ن | 1 | 194 |
According to Qatadah, this Surah is Madīnan. Two different views have been reported from lbn Abbas: first that it is a Makkan Surah, and second that it is Madīnan. But the majority of scholars regard it as a Makkan revelation, a manifest symbol of which is the use of the words ‘this city of peace’ (ha-dhal-balad-il-amin) for Makkah.
- Bar’a said, سَمِعْتُ النَّبِيَّ صلى الله عليه وسلم يَقْرَأُ فِي الْعِشَاءِ {وَالتِّينِ وَالزَّيْتُونِ} فَمَا سَمِعْتُ أَحَدًا أَحْسَنَ صَوْتًا أَوْ قِرَاءَةً مِنْهُ “I heard the Prophet [saw] reciting Surat at-Tin waz Zaitun [95: By the Fig and the Olive] in the Isha prayer and I have never heard anybody with a better voice or recitation than his.” [Bukhari no. 7546 - صحيح [Sahih]
- Man is the best creature of all, except the disbelievers.
Tafsir Zone
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Man’s Fair Shape The essential fact of the surah is embodied in the verses: “We indeed have created man in the finest form, then We brought him down to the lowest of the low, except for those who believe and do good deeds; for theirs shall be an unfailing recompense.” (Verses 4-6) God has perfected all His creation; and the special emphasis laid here and elsewhere in the Qur’an on man’s being endowed with perfect form shows clearly that man has enjoyed extra divine care. Moreover, God’s care for man, despite his distortion of his upright nature and the corruption he indulges in, suggests that God has given him special rank and special weight in the universe. God’s care is most clearly apparent in the moulding of man’s highly complicated physical structure and his unique spiritual and mental make-up. The emphasis here is on man’s spiritual qualities since these are the ones which drag man down to the most ignoble state when he deviates from his upright nature and turns away from belief in God. Needless to say, man’s physical structure does not sink to such a low level. Moreover, the superiority of man’s creation is most clearly apparent in his spiritual qualities. He is made in such a way as to be able to attain a sublime standard, superior to that of the highest ranking angels. This is illustrated in the story of the Prophet’s ascension to heaven. Then, Gabriel stopped at a certain level and Muhammad, human as he was, was elevated much higher. At the same time, man is given the dubious ability to sink down to levels unreached by any other creature: “Then We brought him down to the lowest of the low.” (Verse 5) In this case, the animals are superior to him and more upright, since they do not violate their nature. They praise the Lord and fulfil their function on earth as they are guided to do. But man who has been given the fairest form and abilities denies his Lord and so sinks right down. “We have created man in the finest form.” (Verse 4). This is a reference to his nature and abilities. “Then We brought him down to the lowest of the low.” (Verse 5) That is, when he forces his nature away from the line God has defined for him. Having laid down the way, God left man to choose whether to follow it or not. “Except for those who believe and do good deeds.” (Verse 6) For these are the ones who stick to their upright nature, consolidate it with faith and righteous deeds, and who elevate it to the highest level it can attain in this world so they can finally attain a life of perfection in the world of perfection: “For theirs shall be an unfailing recompense.” (Verse 6) But those who cause their nature to sink to the lowest of the low go down along their slippery road until they reach the lowest level, that is, in hell where their humanity is shed and they are completely debased. Both ends are natural results of two widely different starts and lines of action. Thus, the importance of faith in human life becomes clear. Faith is the elevating path through which upright human nature ascends to its ultimate perfection. It is the rope stretched between man and his Maker. It is the light showing him where to step along the elevating path. When the rope is cut and the light put out, the inevitable result is the fall down the steep path into the lowest of the low. The clay element in man’s make-up separates from the spiritual element and man, along with stones, becomes the fuel for hell-fire. In light of this fact, the Prophet is addressed in this manner: “Who, then, can henceforth cause you to deny the Last Judgement? Is not God the most just of judges?” (Verses 7-8) What makes you, man, deny this religion after you have known this fact, realized the importance of faith in the life of humanity, and become aware of the destiny awaiting those who disbelieve? Why do you turn away from this light and refuse to follow the straight path laid down by God? “Is-not God the most just of judges?” (Verse 8) Is not He the most just when He gives this ruling concerning the destiny of creation? Is not God’s wisdom clearest and most reassuring as He rules between believers and unbelievers? Justice is certainly clear and wisdom is manifest. Hence, we are taught in a hadith related by Abu Hurayrah that when one reads this surah one should answer the rhetorical question, “Is not God the most just of judges?” by saying: “Indeed, and I am a witness to that.” |
Ibn Kathir (English)
Sayyid Qutb
Sha'rawi
Al Jalalain
Mawdudi
الطبري - جامع البيان
ابن كثير - تفسير القرآن العظيم
القرطبي - الجامع لأحكام
البغوي - معالم التنزيل
ابن أبي حاتم الرازي - تفسير القرآن
ابن عاشور - التحرير والتنوير
ابن القيم - تفسير ابن قيّم
السيوطي - الدر المنثور
الشنقيطي - أضواء البيان
ابن الجوزي - زاد المسير
الآلوسي - روح المعاني
ابن عطية - المحرر الوجيز
الرازي - مفاتيح الغيب
أبو السعود - إرشاد العقل السليم
الزمخشري - الكشاف
البقاعي - نظم الدرر
الهداية إلى بلوغ النهاية — مكي ابن أبي طالب
القاسمي - محاسن التأويل
الماوردي - النكت والعيون
السعدي - تيسير الكريم الرحمن
عبد الرحمن الثعالبي - الجواهر الحسان
السمرقندي - بحر العلوم
أبو إسحاق الثعلبي - الكشف والبيان
الشوكاني - فتح القدير
النيسابوري - التفسير البسيط
أبو حيان - البحر المحيط
البيضاوي - أنوار التنزيل
النسفي - مدارك التنزيل
ابن جُزَيّ - التسهيل لعلوم التنزيل
علي الواحدي النيسابوري - الوجيز
السيوطي - تفسير الجلالين
المختصر في التفسير — مركز تفسير
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Man’s Fair Shape The essential fact of the surah is embodied in the verses: “We indeed have created man in the finest form, then We brought him down to the lowest of the low, except for those who believe and do good deeds; for theirs shall be an unfailing recompense.” (Verses 4-6) God has perfected all His creation; and the special emphasis laid here and elsewhere in the Qur’an on man’s being endowed with perfect form shows clearly that man has enjoyed extra divine care. Moreover, God’s care for man, despite his distortion of his upright nature and the corruption he indulges in, suggests that God has given him special rank and special weight in the universe. God’s care is most clearly apparent in the moulding of man’s highly complicated physical structure and his unique spiritual and mental make-up. The emphasis here is on man’s spiritual qualities since these are the ones which drag man down to the most ignoble state when he deviates from his upright nature and turns away from belief in God. Needless to say, man’s physical structure does not sink to such a low level. Moreover, the superiority of man’s creation is most clearly apparent in his spiritual qualities. He is made in such a way as to be able to attain a sublime standard, superior to that of the highest ranking angels. This is illustrated in the story of the Prophet’s ascension to heaven. Then, Gabriel stopped at a certain level and Muhammad, human as he was, was elevated much higher. At the same time, man is given the dubious ability to sink down to levels unreached by any other creature: “Then We brought him down to the lowest of the low.” (Verse 5) In this case, the animals are superior to him and more upright, since they do not violate their nature. They praise the Lord and fulfil their function on earth as they are guided to do. But man who has been given the fairest form and abilities denies his Lord and so sinks right down. “We have created man in the finest form.” (Verse 4). This is a reference to his nature and abilities. “Then We brought him down to the lowest of the low.” (Verse 5) That is, when he forces his nature away from the line God has defined for him. Having laid down the way, God left man to choose whether to follow it or not. “Except for those who believe and do good deeds.” (Verse 6) For these are the ones who stick to their upright nature, consolidate it with faith and righteous deeds, and who elevate it to the highest level it can attain in this world so they can finally attain a life of perfection in the world of perfection: “For theirs shall be an unfailing recompense.” (Verse 6) But those who cause their nature to sink to the lowest of the low go down along their slippery road until they reach the lowest level, that is, in hell where their humanity is shed and they are completely debased. Both ends are natural results of two widely different starts and lines of action. Thus, the importance of faith in human life becomes clear. Faith is the elevating path through which upright human nature ascends to its ultimate perfection. It is the rope stretched between man and his Maker. It is the light showing him where to step along the elevating path. When the rope is cut and the light put out, the inevitable result is the fall down the steep path into the lowest of the low. The clay element in man’s make-up separates from the spiritual element and man, along with stones, becomes the fuel for hell-fire. In light of this fact, the Prophet is addressed in this manner: “Who, then, can henceforth cause you to deny the Last Judgement? Is not God the most just of judges?” (Verses 7-8) What makes you, man, deny this religion after you have known this fact, realized the importance of faith in the life of humanity, and become aware of the destiny awaiting those who disbelieve? Why do you turn away from this light and refuse to follow the straight path laid down by God? “Is-not God the most just of judges?” (Verse 8) Is not He the most just when He gives this ruling concerning the destiny of creation? Is not God’s wisdom clearest and most reassuring as He rules between believers and unbelievers? Justice is certainly clear and wisdom is manifest. Hence, we are taught in a hadith related by Abu Hurayrah that when one reads this surah one should answer the rhetorical question, “Is not God the most just of judges?” by saying: “Indeed, and I am a witness to that.” |
Fig is a soft, sweet fruit. Its skin is very thin and has many small seeds inside of it. There are more than 850 species of Ficus, the fig tree. The fruits can be eaten when ripe and when dried. Figs grow in warm climates. Figs are a popular snack and are pollinated by fig wasps.
- Surah 95. At-Tin - Saad al Ghamidi https://www.youtube.com/watch?v=axhiw4NYh3w&index=95&list=PLhM2xiAUdw2cAqW_o3zZkbhJNw0bnaBZN
- Surah 95. At-Tin Mahmoud Khalil Al Hussary https://www.youtube.com/watch?v=ivul5f3gvCQ&index=95&list=PLxpAkjlGauHfMFWX22VZWOKpzjr-vH_BM
- Surah 95. At-Tin Muhammad Al Luhaydan https://www.youtube.com/watch?v=1qGKhJECvuA&list=PLxpAkjlGauHfKAYuQLRNAZomoezhfhRZe&index=95
- Surah 95. At-Tin Idris Akbar https://www.youtube.com/watch?v=SkOQlWQD8BM
- Surah 95. At-Tin Muhammad Minshawi https://www.youtube.com/watch?v=jQ5ufVGS0E4&list=PLxpAkjlGauHdUcO_uc-8F8J2NUQRDZjPG&index=95
