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Overview - Surah 95: at-Tin (The Fig) Views: 01283
Overview - 1 - 2 - 3 - 4 - 5 - 6 - 7 - 8 - DISPLAY ALL
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 Total Ayat 8
 
 Total Words 34
 
  Root Words 25
 
Unique Root Words 1
Naming Convention of the Surah [ edit ] Last edited: 22/03/2016

This Surah takes its name after the first Ayat, وَالتِّينِ وَالزَّيْتُونِ "By the fig and the olive" [95:1].

There are 8 Ayat in this Surah.

 
 
Top 10 Most Frequent Root Words used in this Surah
Central Theme [ edit ] Last edited: 22/03/2016

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?

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Connection of the name of the Surah and its Ayaat [ edit ] Last edited: 04/03/2016
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Connection between the beginning and the ending of the Surah [ edit ] Last edited: 04/03/2016
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Connection of the Surah to the Surah before/after it [ edit ] Last edited: 04/03/2016
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The Virtues of the Surah [ edit ] Last edited: 03/03/2016
  • 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
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Special Features of the Surah [ edit ] Last edited: 04/03/2016
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Important key and unique words of the Surah [ edit ] Last edited: 04/03/2016
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Total Word Count per Ayat (shows how many words per Ayat)
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Period of Revelation [ edit ] Last edited: 03/03/2016

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.

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Background Reasons for Revelation [ edit ] Last edited: 04/03/2016
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Relevant Hadith [ edit ] Last edited: 03/03/2016
  • 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]
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Lessons/Guidance/Major-Issues/Reflections [ edit ] Last edited: 22/03/2016
  • Man is the best creature of all, except the disbelievers.
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Wiki Forum Last edited: 04/03/2016
Comments in this section are statements made by general users – these are not necessarily explanations of the Ayah – rather a place to share personal thoughts and stories… Login to enter your comments
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Miscellaneous Issues Last edited: 04/03/2016
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External Links [ edit ] Last edited: 03/03/2016
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