وَالتِّينِ وَالزَّيْتُونِ
( 1 ) By the fig and the olive
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 Nakhal 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 also cited a statement from Abdullah bin Abbas 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 teen and zaytun 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 Quran 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 teen and zaytun to imply some places. Kaab Ahbar, Qatadah and Ibn Zaid say that teen 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 teen 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-zaytun, no ordinary Arab could think of these meanings, nor was it well known among the Arabs, who were the first addressees of the Quran that teen 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 teen 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 have adopted this very explanation; and although Ibn Jarir has also preferred the first view, yet he has conceded that teen and zaytun may also imply the land where these fruits are grown. Hafiz Ibn Kathir has also regarded this explanation as worthy of consideration.
Javed Ahmad Ghamidi Explanation:
Olive is the mountain where the punishment of the rejecters of Jesus (sws) was declared after he had been lifted from this world and it was there that a new ummah, the Nazarenes, was born from among the Israelites who professed faith in him. Moreover, it was declared there that those who believed in Jesus (sws) would remain dominant till the Day of Judgement. Besides being the name of a mountain, Fig is also the name of a village situated on this mountain and is referred to as Bethphage in the Bible. In this name, the word “Phage” is actually the word “Fig.” It is mentioned in the Gospel of Luke (19:29) that when Jesus (sws) came to Jerusalem, he stayed at this place before entering the city.
Yusuf Ali Explanation:
The substantive proposition is in verses 4-8, and it is clinched by an appeal to four sacred symbols, viz., the Fig, the Olive, Mount Sinai, and the sacred City of Makkah. About the precise interpretation of the first two symbols, and especially of the symbol of the Fig, there is much difference of opinion. If we take the Fig literally to refer to the fruit or the tree, it can stand as a symbol of man's destiny in many ways. Under cultivation it can be one of the finest, most delicious, and most wholesome fruits in existence: in its wild state, it is nothing but tiny seeds, and is insipid, and often full of worms and maggots. So man at his best has a noble destiny: at his worst, he is "the lowest of the low". Christ is said to have cursed a fig tree for having only leaves, and not producing fruit (Matt. xxi. 18-20), enforcing the same lesson. There is also a parable of the fig tree in Matt. xxiv. 32-35. See also the parable of the good and evil figs in Jeremiah, xxiv. 1-10. But explanation of verse 3 below.
For the sacred symbolism of the Olive, see explanation of xxiii. 20, and xxiv. 35, where the parable of Allah's Light includes a reference to the Olive. But it is possible that the Olive here refers to the Mount of Olives, just outside the walls of the City of Jerusalem (Iii. 2), for this is the scene in the Gospel story (Matt. xxiv. 3-4) of Christ's description of the Judgment to come.
وَطُورِ سِينِينَ
( 2 ) And [by] Mount Sinai
The words in the original are Tur-i-Sinin. Sinin is another name for the Sinai Peninsula. It is called Saina or Sinai as well as Sinin. In the Quran 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 Sinai, we have adopted this well known name in the translation.
Ibn Kathir Explanation:
meaning Makkah. This was said by Ibn `Abbas, Mujahid, `Ikrimah, Al-Hasan, Ibrahim An-Nakha`i, Ibn Zayd and Ka`b Al-Ahbar. There is no difference of opinion about this. Some of the Imams have said that these are three different places, and that Allah sent a Messenger to each of them from the Leading Messengers, who delivered the Great Codes of Law. The first place is that of the fig and the olive, which was Jerusalem, where Allah sent `Isa bin Maryam. The second place is Mount Sinin, which is Mount Sinai where Allah spoke to Musa bin `Imran. The third place is Makkah, and it is the city of security where whoever enters is safe. It is also the city in which Muhammad was sent. They have said that these three places are mentioned at the end of the Tawrah. The verse says, "Allah has come from Mount Sinai - meaning the one upon which Allah spoke to Musa bin `Imran; and shined from Sa`ir - meaning the mountain of Jerusalem from which Allah sent `Isa; and appeared from the mountains of Faran - meaning the mountains of Makkah from which Allah sent `Isa; and appeared from the mountains of Faran - meaning the mountains of Makkah from which Allah sent Muhammad .'' Thus, He mentioned them in order to inform about them based upon their order of existence in time. This is why He swore by a noble place, then by a nobler place, and then by a place that is the nobler than both of them.
Muhammad Asad Explanation:
The "fig" and the "olive" symbolize, in this context, the lands in which these trees predominate: i.e., the countries bordering on the eastern part of the Mediterranean, especially Palestine and Syria. As it was in these lands that most of the Abrahamic prophets mentioned in the Qur'an lived and preached, these two species of tree may be taken as metonyms for the religious teachings voiced by the long line of those God-inspired men, culminating in the person of the last Judaic prophet, Jesus. "Mount Sinai", on the other hand, stresses specifically the apostleship of Moses, inasmuch as the religious law valid before, and up to, the advent of Muhammad - and in its essentials binding on Jesus as well - was revealed to Moses on a mountain of the Sinai Desert. Finally, "this land secure" signifies undoubtedly (as is evident from 2:126) Mecca, where Muhammad, the Last Prophet, was born and received his divine call. Thus, verses {1-3} draw our attention to the fundamental ethical unity underlying the teachings - the genuine teachings - of all the three historic phases of monotheistic religion, metonymically personified by Moses, Jesus and Muhammad. The specific truth to be considered here is referred to in the next three verses.
Javed Ahmad Ghamidi Explanation:
The word الۡاَمِیۡن means “secure” ie. the city which the Almighty regarded as secure because of His House. The words used in Surah Al-i ‘Imran are: (97:3) وَ مَنۡ دَخَلَہٗ کَانَ اٰمِنًا (whoever enters it is secure, (3:97). It is called Makkah, the chief city of Arabia. It is in this city that Abraham (sws) was granted the position of religious and political leadership and the custodianship of the first centre of God’s worship on earth: Bayt al-Haram was eternally given to his progeny. And it was here that it was further declared that the leadership will not be given to those in his progeny who are unjust to their souls.
It is evident from the details given above that the reward and punishment that will take place for all mankind on the Day of Judgement took place for the progeny of Abraham (sws) in this very world. The village of Fig, the mounts of Olive and Sinai and the secure city – all are areas where reward and punishment manifested itself. The Qur’an while mentioning in ascending order the incidents that ensued at these places has directed our attention to the fact that when each branch of the progeny of Abraham (sws) began, it was exactly in the mold in which the Creator created it: it adhered to monotheism; had full conviction in the Hereafter and its majority was of exemplary conduct. However, when it deviated from this status, God also relegated it to decadence in which it can now be seen for the past many centuries. It is afflicted with the scourge of humiliation and subjugation and is unable to find any way out from it.
Yusuf Ali Explanation:
"This City of security" is undoubtedly Makkah. Even in Pagan times its sacred character was respected, and no fighting was allowed in its territory. But the same City, with all its sacred associations, persecuted the greatest of the Prophets and gave itself up for a time to idolatry and sin, thus presenting the contrast of the best and the worst.
Having discussed the four symbols in detail, let us consider them together. It is clear that they refer to Allah's Light or Revelation, which offers man the highest destiny if he will follow the Way. Makkah stands for Islam, Sinai for Israel, and the Mount of Olives for Christ's original and pure Message.
لَقَدْ خَلَقْنَا الْإِنسَانَ فِي أَحْسَنِ تَقْوِيمٍ
( 4 ) We have certainly created man in the best of stature;
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 molds 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 and no creation can have a higher rank than them, 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 molds. 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. Toor is the place where the Prophet Moses (peace be upon him) was blessed with Prophethood. As for Makkah, it was founded by the Prophets Abraham and Ishmael (peace be upon them) themselves. It was on account of their association with it that it became the holiest central place of Arabia. It was the Prophet Abraham (peace be upon him) who had prayed: O my Lord, make this city a city of peace and security. ( Surah Al- Baqarah, Ayat 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 mold that it produced men who attained to the most sublime rank of Prophethood.
Muhammad Asad Explanation:
.e., endowed with all the positive qualities, physical as well as mental, corresponding to the functions which this particular creature is meant to perform. The concept of "the best conformation" is related to the Qur'anic statement that everything which God creates, including the human being or self (nafs), is "formed in accordance with what it is meant to be" (see 91:7 and the corresponding note [5], as well as - in a more general sense - 87:2 and note [1]. This statement does not in any way imply that all human beings have the same "best conformation" in respect of their bodily or mental endowments: it implies simply that irrespective of his natural advantages or disadvantages, each human being is endowed with the ability to make the, for him, best possible use of his inborn qualities and of the environment to which he is exposed. (See in this connection 30:30 and the corresponding notes, especially [27] and [28].
Yusuf Ali Explanation:
Taqwim: mould, symmetry, form, nature, constitution. There is no fault in Allah's creation. To man Allah gave the purest and best nature, and man's duty is to preserve the pattern on which Allah has made him: xxx. 30. But by making him vicegerent, Allah exalted him in posse even higher than the angels, for the angels had to make obeisance to him (ii. 30-34, and n. 48). But man's position as vicegerent also gives him will and discretion, and if he uses them wrongly he falls even lower than the beasts.
ثُمَّ رَدَدْنَاهُ أَسْفَلَ سَافِلِينَ
( 5 ) Then We return him to the lowest of the low,
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.
(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 judgment in the Hereafter. On this, neither has this fact 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 judgment 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 molds 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 molds 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 dishonored 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.
Ibn Kathir Explanation:
"This means decrepit old age.'' This has been reported from Ibn `Abbas and `Ikrimah. `Ikrimah even said, "Whoever gathers the Qur'an (i.e., he memorizes it all), then he will not be returned to decrepit old age.'' Ibn Jarir preferred this explanation. Even if this was the meaning, it would not be correct to exclude the believers from this, because some of them are also overcome by the senility of old age. Thus, the meaning here is what we have already mentioned (i.e., the first view), which is similar to Allah's saying:
"وَالْعَصْرِ - إِنَّ الإِنسَـنَ لَفِى خُسْرٍ إِلاَّ الَّذِينَ ءَامَنُواْ وَعَمِلُواْ الصَّـلِحَـتِ"
(By Al-`Asr. Verily man is in loss, except those who believe and perform righteous deeds.) (103:1-3)
Muhammad Asad Explanation:
This "reduction to the lowest of low" is a consequence of man's betrayal - in another word, corruption - of his original, positive disposition: that is to say, a consequence of man's own doings and omissions. Regarding the attribution, by God, of this "reduction" to His Own doing.
Javed Ahmad Ghamidi Explanation:
Here, it needs to be kept in consideration that in the expression اَسۡفَلَ سٰفِلِیۡنَ the word اَسۡفَلَ is an adverb of place and the word سٰفِلِیۡن is an accusative of state (حال) from the accusative pronoun in رَدَدۡنٰہُ. The antecedent of this pronoun is الۡاِنۡسَان which connotes plurality. The implication is that the Almighty plunged these people into disgrace when they themselves became inclined to it and did not have the determination to achieve the higher ideals of life.
Yusuf Ali Explanation:
This verse should be read with the next. If man rebels against Allah, and follows after evil, he will be abased to the lowest possible position. For Judgment is sure. Those who use their faculties aright and follow Allah's Law will reach the high and noble destiny intended for them. That reward will not be temporary, but unfailing.
إِلَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ فَلَهُمْ أَجْرٌ غَيْرُ مَمْنُونٍ
( 6 ) Except for those who believe and do righteous deeds, for they will have a reward uninterrupted.
The commentators who have taken asfala-safilin " أَسْفَلَ سَافِلِينَ " in verse 5 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 life. 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 judgment 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 is also an observation of every age that those who believed in God, the Hereafter and the Prophethood and who molded their lives after righteousness and piety, remained secure from this degeneration and remained consistent with the best mold 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.
Javed Ahmad Ghamidi Explanation:
The verb اٰمَنُوۡا occurs in the verse. It denotes its complete and ultimate meaning. This exception has been stated by the Almighty so that it may not be understood that if He plunges a nation in its collective capacity into decadence and punishes it, then people who in their individual capacity adhere to faith and do righteous deeds will be deprived of reward. It is asserted that they will receive their full reward and will enter the eternal kingdom of God. This judgement of people relates to this world; in the Hereafter, each person will be held responsible before God in his individual capacity and his good or evil fate will be decided accordingly. In fact, people who strive to be good in the times of decadence of the nation will be entitled to more reward. This is because they remained awake when others were sleeping and were living when others were dead en masse.
A note of severe reprimand is indirectly sounded to the arrogant leadership of the Quraysh. The Prophet (sws) is addressed and told that even after all the “tangible” historical evidence on the Day of Judgement is there any other testimony left which can induce the Quraysh to accept faith?
فَمَا يُكَذِّبُكَ بَعْدُ بِالدِّينِ
( 7 ) So what yet causes you to deny the Recompense?
Another translation of this verse can be: What can after this (O man) make you deny the judgment? 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 molds 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 molds and nature how can judgment 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 Quran thus: Shall We then treat the obedient as We treat the culprits? What has happened to you: how ill you judge? ( Surah Al-Qalam, Ayat 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 life and their death should be alike? Ill are the judgments they pass. ( Surah Al- Jathiyah, Ayat 21).
Ibn Kathir Explanation:
O' son of Adam! `in the recompense that will take place in the Hereafter. For indeed you know the beginning, and you know that He Who is able to begin (the creation) is also able to repeat it which is easier. So what is it that makes you deny the final return in the Hereafter after you have known this' Then Allah says:
Muhammad Asad Explanation:
I.e., to the validity of the moral law - which, to my mind, is the meaning of the term din in this context - outlined in the preceding three verses. (For this specific significance of the concept of din. The above rhetorical question has this implication: Since the moral law referred to here has been stressed in the teachings of all monotheistic religions (cf. verses {1-3} and note [1] above), its truth ought to be self-evident to any unprejudiced person; its negation, moreover, amounts to a negation of all freedom of moral choice on man's part and, hence, of justice on the part of God, who, as the next verse points out, is - by definition - "the most just of judges".
Javed Ahmad Ghamidi Explanation:
The question posed obviously has a negative answer and the direction of the address is towards the disbelievers of the Day of Judgement who were refuting the warning of the Prophet (sws). The verse implies that if sense and reason are to decide, after witnessing the worldly retribution of the progeny of Abraham (sws) no one can deny the Prophet’s warning about the Day of Judgement. It is a certain proof of this day. After this, only obduracy, stubbornness and blind following can induce people to this rejection.
Yusuf Ali Explanation:
Thee: may refer to the holy Prophet, or to man collectively. After this: i.e., when it is clearly shown to you that Allah created man true and pure, that He guides him, and that those who rebel and break His law will be punished and brought down in the Hereafter, who can doubt this, or contradict the Prophet when he gives warning?
أَلَيْسَ اللَّـهُ بِأَحْكَمِ الْحَاكِمِينَ
( 8 ) Is not Allah the most just of judges?
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 Daud, Ibn al-Mundhir, Baihaqi, Hakim and Ibn Marduyah have related, on the authority of Abu Hurairah, that the Prophet (peace be upon him) said:
When one of you recites Surah Wat-teen waz-zaytun and reaches Alais-Allah-u bi-ahkam-il-Hakimin " اَلَيۡسَ اللّٰهُ بِاَحۡكَمِ الۡحٰكِمِيۡنَ " he should respond to it, saying: Bala wa ana ala dhalika min-ash-shahidin (Yes, and I am of those who bear witness to it).
According to some other traditions, the Prophet (peace be upon him) responded with Subhanaka fa-bala when he recited this verse.
Ibn Kathir Explanation:
meaning, `is He not the best of judges, Who does not oppress or do any injustice to anyone' And from His justice is that He will establish the Judgement, and He will give retribution to the person who was wronged in this life against whoever wronged him. This is the end of the Tafsir of Surat wat-Tin waz-Zaytun and all praise and thanks are due to Allah.
Javed Ahmad Ghamidi Explanation:
The question posed obviously has a positive answer. The implication is that God indeed is the best of judges; no sensible person can deny this attribute of His. Then how is possible that He not bring about a Day of Judgement and let the evil doers and righteous go through the same fate?
Yusuf Ali Explanation:
Allah is wise and just. Therefore the righteous have nothing to fear, but the evil ones cannot escape punishment.
You may now like to listen to The Rise And Fall Of Man - A Tafsīr Of Sūrah At Tīn by Shaykh Riyadh ul Haq :
You may also refer to our Reference Pages for knowing more about Islam and Quran.
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Reading the Holy Quran should be a daily obligation of a Muslim - Reading it with translation will make it meaningful. But reading its Exegesis / Tafsir will make you understand it fully.
An effort has been made to gather explanation / exegesis of the surahs of the Holy Qur'an from authentic sources and then present a least possible condensed explanation of the surah. In that:
- The plain translation has been taken from the Holy Quran officially published by the Kingdom of Saudi Arabia. [1]
- The exegesis of the chapters of the Holy Quran is mainly based on the "Tafhim al-Qur'an - The Meaning of the Qur'an" by one of the most enlightened scholars of the Muslim World Sayyid Abul Ala Maududi. [2]
In order to augment and add more explanation as already provided by [2], additional input has been interjected from following sources:
In addition the references of other sources which have been explored have also been given above. Those desirous of detailed explanations and tafsir (exegesis), may refer to these sites.
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