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Surah 095 of 114

سورة التين

At-Tin

8 verses · tap any ayah to deep-dive

Ayat 1

وَٱلتِّينِ وَٱلزَّيْتُونِ.(1)

By the fig and the olive(1) [At-Tin: 1]

Back to surah / Surah 095 · At-Tin / Ayah 1

Section 01

Traditional understanding

Translation, tafseer from classical and modern scholars, transliteration, word-by-word grammar.

Translation Sahih International

By the fig and the olive(1)

Tafseer Abdullah Yusuf

The substantive proposition is in verse 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. 21:18-29), enforcing the same lesson. There is also a parable of the fig tree in Matt. 24:32-35. See also the parable of the good and evil figs in Jeremiah, 24:1-10.

For the sacred symbolism of the Olive, see n. 2880 to 23:20, and notes
3000-3002 to 24:35, 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 (see n. 5038 to 52:2), for this is the scene in the Gospel story (Matt. 24:3-4) of Christ's description of the Judgement to come.

Tafseer Dr. Farooq Azam

The theme of this Sûrah is concerning the rewards and punishments in the Hereafter. For this purpose, first swearing an oath by the two food items, which are the nourishment to the body
and the two sacred places (Mount of Tûr and Makkah, where Allah revealed His message to the Prophet Musa (Moses) and the Prophet Muhammad, peace be upon them), which are nourishment to the Soul and the source for its Guidance.

Tafseer Ibn Abbas

And from his narration on the authority of Ibn 'Abbas that he said regarding the interpretation of Allah's saying (By the fig and the olive): '(By the fig and the olive) He says: Allah swears by the fig, this fig of yours, and the olive, this olive of yours; it is also said the fig and the olive refer to two mountains in Historic Syria; it is also said that the fig refers to the hill upon which Jerusalem is built while the olive refers to the mountain upon which Damascus is built,

Tafseer Jalalain

By the fig and the olive, that is, the two [edible] foods — or [these denote the names of] two mountains in
Syria on which these two foods grow —

Tafseer Ma’arif Ul-Quran

(I swear by the Fig and the Olive ... 95:l).
This verse takes an oath ; four objects. Two of them are trees, the fig tree and the olive tree.
The third objectis Tur, the mount of Sinai, and the fourth object is the City of Makkah.
The two trees have been specified because they possess abundant blessings and advantages in the same way as Tur and the City of Makkah possess abundant blessings. Some authorities say that the 'fig' and the 'olive' symbolise, in this context, the lands in which these trees predominate: that is, the countries bordering on the eastern part of the Mediterranean, especially Palestine and Syria.
Most of the Prophets lived and preached in these lands, including Holy Prophet Ibrahim the latter Prophet was made to migrate from here to Makkah.
The oaths, in this way, comprehend all the holy places where Allah-inspired men were born and raised as Prophets . Syria was the land and home of all the Prophets. Mount Sinai stresses specifically the messengership of where Allah spoke to him. 'Peaceful City' refers to Makkah, the birth-place and residence of the Final Messenger of Allah.

Tafseer Mufti Taqi Usmani

In these two verses, Allah Ta‘ala has sworn oaths by three sacred places of the world that have been centers of different Prophets .Fig and Olive mentioned in the first verse refer to Palestine, a place where these fruits are grown in abundance, and where many Prophets preached the true faith.

Tafseer Shaikh Ashiq Ilahi

Allah Ta'ala swears by the fig and the olive both of which are blessed fruit and extremely beneficial. Referring to the olive tree in Surah Nur,Allah says, "the blessed tree of the olive "

Tafseer Tafheem Ul-Quran

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 Allah 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.

Transliteration

Ayah 1

Waaltteeni waalzzaytooni

Word-by-word

Ayah 1

# Arabic Pronunciation Meaning Root
1 وَالتِّينِ Waaltteeni By the fig ت ي ن
2 وَالزَّيْتُونِ waalzzaytooni and the olive ز ي ت

Section 02

Cross-references

Similar verses elsewhere in the Qur’an and authentic ahadith narrated about this ayah.

Section 03

Articles & resources

Long-form articles, scientific commentary, and historical context linked from the legacy archive.

Articles

Scientific Data

Misconceptions

Historical Data

Section 04

Audio & video lectures

10 videos · 4 audio lectures from contemporary scholars.

TAFSEER OF QUR'AN Sheikh Assim Al Hakeem Video · youtube TAFSEER OF QUR'AN Sheikh Assim Al Hakeem Video · youtube TOPIC :At Tin Man as the Best Possible Posture Mufti Menk Ismail Ibn Musa Menk Video · youtube TOPIC :At Tin Man as the Best Possible Posture Mufti Menk Ismail Ibn Musa Menk Video · youtube Recitation of Surah at-teen Ismail Ibn Musa Menk Video · youtube Recitation of Surah at-teen Ismail Ibn Musa Menk Video · youtube Finding True Success - Surat At-Tin 095 Yahya Ibrahim Video · youtube Finding True Success - Surat At-Tin 095 Yahya Ibrahim Video · youtube Surah at-Teen Nouman Ali Khan Video · youtube Surah at-Teen Nouman Ali Khan Video · youtube tafseer-surah-teen ismail-kamdar Audio lecture tafseer-surah-teen ismail-kamdar Audio lecture kalamullah.com Haroon Baqai Audio lecture kalamullah.com Haroon Baqai Audio lecture

References

  1. Tafseer — Abdullah Yusuf
  2. Tafseer — Dr. Farooq Azam
  3. Tafseer — Ibn Abbas
  4. Tafseer — Jalalain
  5. Tafseer — Ma’arif Ul-Quran
  6. Tafseer — Mufti Taqi Usmani
  7. Tafseer — Shaikh Ashiq Ilahi
  8. Tafseer — Tafheem Ul-Quran
  9. Translation — Sahih International
  10. Hadith collections — 8 narrations from Bukhari, Muslim, Tirmidhi, Abu Dawud and others (see Cross-references)
  11. Quranic cross-references — 10 parallel verses
  12. Linked articles — 8 long-form pieces

Ayat 2

وَطُورِ سِينِينَ.(2)

And [by] Mount Sinai(2) [At-Tin: 2]

Back to surah / Surah 095 · At-Tin / Ayah 2

Section 01

Traditional understanding

Translation, tafseer from classical and modern scholars, transliteration, word-by-word grammar.

Translation Sahih International

And [by] Mount Sinai(2)

Tafseer Abdullah Yusuf

This was the Mountain on which the Law was given to Moses. The Law was given, and the glory of Allah was made visible. But did Israel faithfully obey the Law thereafter?

Tafseer Dr. Farooq Azam

The theme of this Sûrah is concerning the rewards and punishments in the Hereafter. For this purpose, first swearing an oath by the two food items, which are the nourishment to the body
and the two sacred places (Mount of Tûr and Makkah, where Allah revealed His message to the Prophet Musa (Moses) and the Prophet Muhammad, peace be upon them), which are nourishment to the Soul and the source for its Guidance. Then it is stated that Allah has created
man in the most excellent of molds, therefore, he is expected to keep balance in the nourishment of the body and the soul, following the guidance received from his Creator, and not to associate anyone else with Him. This signifies that man has been blessed with such excellent capabilities that he can attain the highest position which has not been attained by any other creature.

Tafseer Ibn Abbas

(By Mount Sinai) and He swears by the mountain of Thubayr which is the mountain of Midian where Allah spoke to Moses (pbuh),

Tafseer Jalalain

and [by] the Mount Sinai, the mountain on which God, exalted be He, spoke to Moses (sīnīn means ‘the one
blessed’ or ‘the fair one with fruitful trees’),

Tafseer Ma’arif Ul-Quran

(I swear by the Fig and the Olive ... 95:l). This verse takes an o'ath ; four objects. Two of them are trees, the fig tree and the olive tree. [The third object] is Tur, the mount of Sinai, and the fourth object is the City of Makkah.
The two trees have been specified because they possess abundant blessings and advantages in the same way as Tur and the City of Makkah possess abundant blessings. Some authorities say that the 'fig' and the 'olive' symbolise, in this context, the lands in which these trees predominate: that is, the countries bordering on the eastern part of the Mediterranean, especially Palestine and Syria.
Most of the Prophets lived and preached in these lands, including Holy Prophet Ibrahim The latter Prophet was made to migrate from here to Makkah.
The oaths, in this way, comprehend all the holy places where Allah-inspired men were born and raised as Prophets . Syria was the land and home of all the Prophets. Mount Sinai stresses specifically the messengership of where Allah spoke to him. 'Peaceful City' refers to Makkah, the birth-place and residence of the Final Messenger of Allah.

Tafseer Mufti Taqi Usmani

In these two verses, Allah Ta‘ala has sworn oaths by three sacred places of the world that have been centers of different Prophets Fig and Olive mentioned in the first verse refer to Palestine, a place where these fruits are grown in abundance, and where many Prophets preached the true faith. In particular, it was the centre of Sayyiduna ‘Isa . Tur, the mount of Sinai, is the mount on which Torah was given to Musa ‘This peaceful city’ refers to Makkah, in which killing of any person or animal is normally prohibited. The point made by mentioning all these places together is that the basic message of
all these Prophets was the same, which is summarized in the following verses.

Tafseer Shaikh Ashiq Ilahi

Thereafter, Allah takes an oath "By Mount Sinai!" It is the same Mount Sinai that Allah refers to in verse 20 of Surah Mu'minun ( Surah 23).
This was the mount where Allah Ta'ala spoke to Sayyidina Musa (AS).

Tafseer Tafheem Ul-Quran

The words in the original are Tur-i-Sinin. Sinin is another name for the Sinai Peninsula. It is called Saina or Sina 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 Sina, we have adopted this well known name in the translation.

Transliteration

Ayah 2

Watoori seeneena

Word-by-word

Ayah 2

# Arabic Pronunciation Meaning Root
1 وَطُورِ Watoori And (the) Mount ط و ر
2 سِينِينَ seeneena Sinai —

Section 02

Cross-references

Similar verses elsewhere in the Qur’an and authentic ahadith narrated about this ayah.

Section 03

Articles & resources

Long-form articles, scientific commentary, and historical context linked from the legacy archive.

Articles

Scientific Data

Historical Data

Section 04

Audio & video lectures

10 videos · 2 audio lectures from contemporary scholars.

TAFSEER OF QUR'AN Sheikh Assim Al Hakeem Video · youtube TAFSEER OF QUR'AN Sheikh Assim Al Hakeem Video · youtube TOPIC :At Tin Man as the Best Possible Posture Mufti Menk Ismail Ibn Musa Menk Video · youtube TOPIC :At Tin Man as the Best Possible Posture Mufti Menk Ismail Ibn Musa Menk Video · youtube Topic:Recitation of Surah at-teen Ismail Ibn Musa Menk Video · youtube Topic:Recitation of Surah at-teen Ismail Ibn Musa Menk Video · youtube Finding True Success - Surat At-Tin 095 Yahya Ibrahim Video · youtube Finding True Success - Surat At-Tin 095 Yahya Ibrahim Video · youtube Surah at-Teen Nouman Ali Khan Video · youtube Surah at-Teen Nouman Ali Khan Video · youtube tafseer-surah-tee ismail-kamdar Audio lecture tafseer-surah-tee ismail-kamdar Audio lecture

References

  1. Tafseer — Abdullah Yusuf
  2. Tafseer — Dr. Farooq Azam
  3. Tafseer — Ibn Abbas
  4. Tafseer — Jalalain
  5. Tafseer — Ma’arif Ul-Quran
  6. Tafseer — Mufti Taqi Usmani
  7. Tafseer — Shaikh Ashiq Ilahi
  8. Tafseer — Tafheem Ul-Quran
  9. Translation — Sahih International
  10. Hadith collections — 2 narrations from Bukhari, Muslim, Tirmidhi, Abu Dawud and others (see Cross-references)
  11. Quranic cross-references — 4 parallel verses
  12. Linked articles — 6 long-form pieces

Ayat 3

وَهَٰذَا ٱلْبَلَدِ ٱلْأَمِينِ.(3)

And [by] this secure city [Makkah],(3) [At-Tin: 3]

Back to surah / Surah 095 · At-Tin / Ayah 3

Section 01

Traditional understanding

Translation, tafseer from classical and modern scholars, transliteration, word-by-word grammar.

Translation Sahih International

And [by] this secure city [Makkah],(3)

Tafseer Abdullah Yusuf

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. It has been suggested that the Fig stands for the Ficus Indica, the Bo-tree, under which Gautama Buddha obtained Nirvana. I hesitate to adopt the suggestion, but if accepted it would cover pristine Buddhism and the ancient Vedic religions from which it was
an offshoot. In this way all the great religions of the world would be indicated. But even if we refer the Fig and the Olive to the symbolism in their fruit, and not to any particular religion, the contrast of Best and Worst in man's destiny remains, and that is the main thing.
This raises a doctrinal question of considerable importance: how does Islam view the ancient vedic religions and Buddhism, or for that matter, any other religion?
As Muslims we are not in a position to affirm whether Budha was a prophet or not. Although the Qur'an states that Allah sent Prophets to every people (35:24), it does not mention the names of all of them. In fact it mentions by name relatively few of the Prophets of the Semitic tradition, or only such as with whom its first audience, the Arabs were generally familiar. As to its present form, we find the doctrines of Buddhism clearly at variance with monotheism and cardinal
Principles of the True Religion as explained in the Qur'an. This may have been the result of distortion or loss by the followers of its original teachings.
As a general rule, we cannot describe anyone as a Prophet or Messenger of Allah unless explicitly mentioned in the Qur'an, or Hadith. The Message as brought by Prophet Muhammad preserves in itself all that was essential in the earlier revelations or scriptures: it abrogates all the previous messages sent through earlier Prophets .

Tafseer Dr. Farooq Azam

The theme of this Sûrah is concerning the rewards and punishments in the Hereafter. For this purpose, first swearing an oath by the two food items, which are the nourishment to the body
and the two sacred places (Mount of Tûr and Makkah, where Allah revealed His message to the Prophet Musa (Moses) and the Prophet Muhammad, peace be upon them), which are nourishment to the Soul and the source for its Guidance.

Tafseer Ibn Abbas

(And by this land made safe) and He swears by Mecca which is made safe in that whoever enters it is safe;

Tafseer Jalalain

and [by] this secure land: Mecca, as people were secure in it in the time of pagandom and [are still secure
in it] in Islam.

Tafseer Ma’arif Ul-Quran

(I swear by the Fig and the Olive ... 95:l).
This verse takes an o'ath ; four objects. Two of them are trees, the fig tree and the olive tree.
[The third object] is Tur, the mount of Sinai, and the fourth object is the City of Makkah.
The two trees have been specified because they possess abundant blessings and advantages in the same way as Tur and the City of Makkah possess abundant blessings. Some authorities say that the 'fig' and the 'olive' symbolise, in this context, the lands in which these trees predominate: that is, the countries bordering on the eastern part of the Mediterranean, especially Palestine and Syria.
Most of the Prophets lived and preached in these lands, including Holy Prophet Ibrahim The latter Prophet was made to migrate from here to Makkah.
The oaths, in this way, comprehend all the holy places where Allah-inspired men were born and raised as Prophets . Syria was the land and home of all the Prophets. Mount Sinai stresses specifically the messengership of where Allah spoke to him. 'Peaceful City' refers to Makkah, the birth-place and residence of the Final Messenger of Allah.

Tafseer Mufti Taqi Usmani

In particular, it was the centre of Sayyiduna ‘Isa . Tur, the mount of Sinai, is the mount on which Torah was given to Musa ‘This peaceful city’ refers to Makkah, in which killing of any person or animal is normally prohibited. The point made by mentioning all these places together is that the basic message of all these Prophets was the same, which is summarized in the following verses.

Tafseer Shaikh Ashiq Ilahi

Allah Ta'ala then takes and oath "By this peaceful city!" i.e. by the city of Makkah.Just as the subjects of the previous three verses are blessed, the fourth is also blessed because it contains the Kaaba about which Allah says in Surah Al Imran that it is "blessed and a guidance for mankind complementing the other.

Tafseer Tafheem Ul-Quran

and by this city (of Makkah), a haven of peace.

Transliteration

Ayah 3

Wahatha albaladi alameeni

Word-by-word

Ayah 3

# Arabic Pronunciation Meaning Root
1 وَهَٰذَا Wahatha And this —
2 الْبَلَدِ albaladi [the] city ب ل د
3 الْأَمِينِ alameeni [the] secure أ م ن

Section 02

Cross-references

Similar verses elsewhere in the Qur’an and authentic ahadith narrated about this ayah.

Section 03

Articles & resources

Long-form articles, scientific commentary, and historical context linked from the legacy archive.

Articles

Scientific Data

Misconceptions

Historical Data

Section 04

Audio & video lectures

16 videos · 2 audio lectures from contemporary scholars.

TAFSEER OF QUR'AN Sheikh Assim Al Hakeem Video · youtube TAFSEER OF QUR'AN Sheikh Assim Al Hakeem Video · youtube The first minority community in makkah. Yusuf Estes Video · youtube The first minority community in makkah. Yusuf Estes Video · youtube Topic:Recitation of Surah at-teen Ismail Ibn Musa Menk Video · youtube Topic:Recitation of Surah at-teen Ismail Ibn Musa Menk Video · youtube Finding True Success - Surat At-Tin 095 Yahya Ibrahim Video · youtube Finding True Success - Surat At-Tin 095 Yahya Ibrahim Video · youtube Makkah the holy city. Dr. Zaghloul El- Naggar(Science) Video · youtube Makkah the holy city. Dr. Zaghloul El- Naggar(Science) Video · youtube Makkah the holy city. Dr. Hussein Hamed Hassan Video · youtube Makkah the holy city. Dr. Hussein Hamed Hassan Video · youtube Surah at-Teen Nouman Ali Khan Video · youtube Surah at-Teen Nouman Ali Khan Video · youtube Is makkah mentioned as a holy place in bible. Dr. Zakir Naik Video · youtube Is makkah mentioned as a holy place in bible. Dr. Zakir Naik Video · youtube virtues-makkah ahsan-hanif Audio lecture virtues-makkah ahsan-hanif Audio lecture

References

  1. Tafseer — Abdullah Yusuf
  2. Tafseer — Dr. Farooq Azam
  3. Tafseer — Ibn Abbas
  4. Tafseer — Jalalain
  5. Tafseer — Ma’arif Ul-Quran
  6. Tafseer — Mufti Taqi Usmani
  7. Tafseer — Shaikh Ashiq Ilahi
  8. Tafseer — Tafheem Ul-Quran
  9. Translation — Sahih International
  10. Hadith collections — 4 narrations from Bukhari, Muslim, Tirmidhi, Abu Dawud and others (see Cross-references)
  11. Quranic cross-references — 6 parallel verses
  12. Linked articles — 36 long-form pieces

Ayat 4

لَقَدْ خَلَقْنَا ٱلْإِنسَٰنَ فِىٓ أَحْسَنِ تَقْوِيمٍۢ.(4)

We have certainly created man in the best of stature;(4) [At-Tin: 4]

Back to surah / Surah 095 · At-Tin / Ayah 4

Section 01

Traditional understanding

Translation, tafseer from classical and modern scholars, transliteration, word-by-word grammar.

Translation Sahih International

We have certainly created man in the best of stature;(4)

Tafseer Abdullah Yusuf

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: 30:30. But by making him His vicegerent, Allah exalted him in posse even higher than the angels, for the angels had to make obeisance to him (2:30-34, 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.

Tafseer Dr. Farooq Azam

Then it is stated that Allah has created
man in the most excellent of molds, therefore, he is expected to keep balance in the nourishment of the body and the soul, following the guidance received from his Creator, and not to associate anyone else with Him. This signifies that man has been blessed with such excellent capabilities that he can attain the highest position which has not been attained by any other creature.

Tafseer Ibn Abbas

(Surely We created man) the disbelieving man, referring here to al-Walid Ibn al-Mughirah, and it is also said it refers to Kildah Ibn Usayd (of the best stature) in the best of forms; and this is the reason why the oath was made.

Tafseer Jalalain

Verily We created man (al-insān: the generic) in the best of forms, [in the best] proportioning of his shape.

Tafseer Ma’arif Ul-Quran

The subject of the four oaths is: (We have created man in the best composition.. .95:4). The word taqwim literally denotes 'to set a thing aright or lay the foundation straight or even; or to form something into an appropriate shape in a moderate regulation'. The verse signifies that man has been endowed with the best natural powers and qualities which other creatures have not been endowed with. Physically too he is cast in the best composition - having no parallel in other creatures. Man is the Most Beautiful of Allah's Creation Allah has created man the most beautiful of all His creation. Ibn 'Arab: asserts that there is no creature of Allah more beautiful than man, because Allah, besides granting him life, he gave him knowledge, power, speech, hearing, sight, planning and wisdom. All these, in fact, are the qualities of Allah. It is mentioned in a hadith of Bukhari and Muslim: , 'Allah has created Adam in His image' It could only mean that man has been characterised by some of the qualities of Allah, because Allah is beyond any [physical] shape or image. (Qurtubi)
A Wonderful Story of Human Beauty
Qurtubi ,on this occasion, cites a story of 'Isa Ibn Musa Hashimi. He was a high ranking officer in the royal court of Caliph Abu Ja'far Mansur. The officer loved his wife very much. Once he was sitting with his wife in a moonlit night and suddenly cried out:
Surah At-Tin : 95 : 1 - 8 826 'You are divorced thrice if you are not more beautiful than the moon.'
As soon as the wife heard this, she went into seclusion and veiled herself, on the grounds that the husband has pronounced three express divorce on her. It was said in joke. However, the law of express divorce is that it becomes effective whether uttered jokingly or seriously. Isa Ibn Musa spent the night restlessly and in grief. The next morning, he paid a visit to Caliph Abu Ja'far Mansur and recounted to him the whole story. Caliph Abu Ja'far Mansur invited all the jurists of the city and put the case before them. All the jurists unanimously agreed that the divorce has become effective, because no human being can possibly be more beautiful than the moon. There was, however, one scholar, a student of Imam Abu Hanifah, who remained silent. Mansur asked him: "Why are you so quiet?" He recited 'Bismillah to the end' and then recited Surah Tin and explained: "Ruler of the Faithful, Allah says that He has created man in the best composition or in the finest mould. Nothing can be more beautiful than man." Having heard this, all the scholars and jurists were perplexed. None of them opposed him. Mansur ordered that the divorce is not effective. This indicates that man is the most beautiful creation of Allah outwardly and inwardly, in terms of elegance and attractiveness and in terms of bodily structure. Every limb of the human body is able to move in many different ways. He is able to hold, move and lift various things by moving his hands and arms. The thumb alone is a masterpiece of creation without which man will not be able to hold things. The functioning of the ears, the eyes, the mouth, the teeth, the nose, the chest and the stomach are all wonders in their own right. Gathered together on his head, they form a beautiful and coherent assortment, each one complementing the other. The flexibility of the tongue, the arrangement of the teeth and the mastery of the vocal cords allow him to roar like a lion and sing as beautifully as a nightingale. All this makes human body look like a sophisticated factory where automatic machines are able to accomplish the delicate work. This is the reason why philosophers call man 'microcosm' [a miniature universe as opposed to 'macrocosm' {a large universe)]. The microcosm epitomises the macrocosm. (Qurtubi)
Surah At-Tin : 95 : 1 - 8 827
The Sufis have supported this concept. Some scholars have analysed in detail - from head to toe - to show how man is the epitome of the large universe.

Tafseer Mufti Taqi Usmani

Every man or woman has the best composition of his or her physical structure and faculties in earlier phase of their life, but as soon as they approach old age, they start losing their beauty and strength, until they reach the lowest stage of weakness.

Tafseer Shaikh Ashiq Ilahi

The flexibility of the tongue, the arrangement of the teeth and the mastery of the vocal cords allow man to roar like a lion and sing as beautifully as a nightingale. Man's body can be bent in half from waist, allowing him to bow in Ruku ( kneeling) and also to prostrate in Sajdah ( prostration).
The flexibility of his waist and knees allows man to sit and to manoeuvre in almost any position. Together with this, his legs are able to walk with him, run with him and even control the vehicles and animals he travels with. The symmetry and proportion of every part of man's body is also a wonder in itself, lending it beauty. If one has to ponder more deeply, the wonders of the human body will tire armies of writers and fill many libraries.
In addition to all of this, Allah has also granted man intellect, through which man is able to control other creation. A combination of man's physical and intellectual capabilities has yielded millions of products which make life easier for man and assist him tremendously in his daily life.
Speaking about the grace that He has blessed man with, Allah Ta'ala says in Surah Bani Isra'il, "It is indeed true that We have granted honour to the children of Adam. We carried him on land and sea, provided him with pure sustenance and granted him great superiority over many of Our creation." [ Surah 17, verse 70] Man's physical beauty is evident from the fact that if the least attractive person was given the choice of exchanging bodies with the most beautiful animal, he would certainly refuse.

Tafseer Tafheem Ul-Quran

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.

Transliteration

Ayah 4

Laqad khalaqna alinsana fee ahsani taqweemin

Word-by-word

Ayah 4

# Arabic Pronunciation Meaning Root
1 لَقَدْ Laqad Indeed —
2 خَلَقْنَا khalaqna We created خ ل ق
3 الْإِنسَانَ alinsana man أ ن س
4 فِىٓ fee in —
5 أَحْسَنِ ahsani (the) best ح س ن
6 تَقْوِيمٍ taqweemin mould ق و م

Section 02

Cross-references

Similar verses elsewhere in the Qur’an and authentic ahadith narrated about this ayah.

Section 03

Articles & resources

Long-form articles, scientific commentary, and historical context linked from the legacy archive.

Scientific Data

Misconceptions

Section 04

Audio & video lectures

20 videos · 4 audio lectures from contemporary scholars.

TAFSEER OF QUR'AN Sheikh Assim Al Hakeem Video · youtube TAFSEER OF QUR'AN Sheikh Assim Al Hakeem Video · youtube TOPIC :Amazing LECTURE ON Creation of HUMAN How Allah CREATED Adam (AS) Yasir Qadhi Video · youtube TOPIC :Amazing LECTURE ON Creation of HUMAN How Allah CREATED Adam (AS) Yasir Qadhi Video · youtube Embryology - The Proof That Islam Is The Truth Abdur Raheem Green Video · youtube Embryology - The Proof That Islam Is The Truth Abdur Raheem Green Video · youtube TOPIC :At Tin Man as the Best Possible Posture Mufti Menk Ismail Ibn Musa Menk Video · youtube TOPIC :At Tin Man as the Best Possible Posture Mufti Menk Ismail Ibn Musa Menk Video · youtube The Creation of Man in the Qur'an & Sunnah Dr. Zaghloul El- Naggar(Science) Video · youtube The Creation of Man in the Qur'an & Sunnah Dr. Zaghloul El- Naggar(Science) Video · youtube TOPIC:Amazing Creation Of Allah Nouman Ali Khan Video · youtube TOPIC:Amazing Creation Of Allah Nouman Ali Khan Video · youtube The Perfection of Allah swt Nouman Ali Khan Video · youtube The Perfection of Allah swt Nouman Ali Khan Video · youtube Does Science Agree With The Creation Of Human Being In Quran Dr. Zakir Naik Video · youtube Does Science Agree With The Creation Of Human Being In Quran Dr. Zakir Naik Video · youtube The Creation Of Man - How It All Began OTHER: Video · youtube The Creation Of Man - How It All Began OTHER: Video · youtube The Creation Of Adam (AS) OTHERS Video · youtube The Creation Of Adam (AS) OTHERS Video · youtube Ali Albarghouthi – Sharh Assunnah 3 – Creation Of Adam, Iman, And The Quran Ali Albarghouthi Audio lecture Ali Albarghouthi – Sharh Assunnah 3 – Creation Of Adam, Iman, And The Quran Ali Albarghouthi Audio lecture The-story-of-creation by bashar-shala bashar-shala Audio lecture The-story-of-creation by bashar-shala bashar-shala Audio lecture

References

  1. Tafseer — Abdullah Yusuf
  2. Tafseer — Dr. Farooq Azam
  3. Tafseer — Ibn Abbas
  4. Tafseer — Jalalain
  5. Tafseer — Ma’arif Ul-Quran
  6. Tafseer — Mufti Taqi Usmani
  7. Tafseer — Shaikh Ashiq Ilahi
  8. Tafseer — Tafheem Ul-Quran
  9. Translation — Sahih International
  10. Hadith collections — 22 narrations from Bukhari, Muslim, Tirmidhi, Abu Dawud and others (see Cross-references)
  11. Linked articles — 4 long-form pieces

Ayat 5

ثُمَّ رَدَدْنَٰهُ أَسْفَلَ سَٰفِلِينَ.(5)

Then We return him to the lowest of the low,(5) [At-Tin: 5]

Back to surah / Surah 095 · At-Tin / Ayah 5

Section 01

Traditional understanding

Translation, tafseer from classical and modern scholars, transliteration, word-by-word grammar.

Translation Sahih International

Then We return him to the lowest of the low,(5)

Tafseer Abdullah Yusuf

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 Judgement 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.

Tafseer Dr. Farooq Azam

First kind are those who in spite of having been created in the finest of molds, become inclined to evil and their moral degeneration causes them to be reduced to the lowest of the low.

Tafseer Ibn Abbas

(Then We reduced him) in the Hereafter (to the lowest of the low) i.e. the Fire; it is also said that the above means: We have created the children of Adam in the best of forms when they are in the pick of their youth, then We reduce them to abject old age whereby no good deed is recorded in their favour except that which
they used to do in their youth and prime,

Tafseer Jalalain

Then, in the case of certain individuals of his [species], We reduced him to the lowest of the low — a
metaphor for old age and weakness, at which point a believer’s deeds are fewer than when he was young;
but he will still have his reward, as God, exalted be He, says:

Tafseer Ma’arif Ul-Quran

(then We turned him into the lowest of the low. ..95:53.
In the preceding sentence, it was stated that man is created in the best composition and is the most beautiful being.
In the prime of his life, man is brimming with strength and vigour and all his faculties are functioning at their best.
As opposed to that, this sentence states that when man ages, he physically grows weaker and his health deteriorates all the time. He even begins to lose his physical beauty. He no longer has a good-looking and attractive face. He begins to look uglier. He becomes useless and a burden to others. Other animals, on the contrary, are useful to the end of their lives.
Man utilises them for milk, for mounting, for luggage-loading and for myriad of other things. When they are slaughtered or dead, man still utilises their hide, hair, bones and every other part or fibre of theirs usefully. Man, on the other hand, becomes useless when he falls ill or grows old.
From the worldly point of view he is unable to do anything. Even when he dies, no part of his body is of any benefit to any man or animal. In short, the phrase 'the lowest of the low' refers to bodily condition. His body bends over and legs can barely carry him. The man who was once supporting others now needs others to support him. [Dahha and others vide Qurtubi].

Tafseer Mufti Taqi Usmani

Every man or woman has the best composition of his or her physical structure and faculties in earlier phase of their life, but as soon as they approach old age, they start losing their beauty and strength, until they reach the lowest stage of weakness.

Tafseer Shaikh Ashiq Ilahi

Allah Ta'ala says further that after creating man in the best of forms, Allah Ta'ala "relegated him to the lowest of the low." In the prime of his life, man is brimming with strength and vigour and all his faculties are functioning at their best. However, when man ages he grows physically weaker and even begins to lose his mental prowess. His faculties begin to dwindle, he frequently forgets things, his body bends over and his legs can barely carry him. The man who was once supporting others now needs a support for himself. Allah Ta'ala says in Surah Yasin, "He whom We advance in age, We diminish in structure. Do they not understand?"

Tafseer Tafheem Ul-Quran

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.

Transliteration

Ayah 5

Thumma radadnahu asfala safileena

Word-by-word

Ayah 5

# Arabic Pronunciation Meaning Root
1 ثُمَّ Thumma Then —
2 رَدَدْنَاهُ radadnahu We returned him ر د د
3 أَسْفَلَ asfala (to the) lowest س ف ل
4 سَافِلِينَ safileena (of the) low س ف ل

Section 02

Cross-references

Similar verses elsewhere in the Qur’an and authentic ahadith narrated about this ayah.

Section 03

Articles & resources

Long-form articles, scientific commentary, and historical context linked from the legacy archive.

Articles

Scientific Data

Misconceptions

Section 04

Audio & video lectures

8 videos · 4 audio lectures from contemporary scholars.

TAFSEER OF QUR'AN Sheikh Assim Al Hakeem Video · youtube TAFSEER OF QUR'AN Sheikh Assim Al Hakeem Video · youtube Recitation of Surah at-teen Ismail Ibn Musa Menk Video · youtube Recitation of Surah at-teen Ismail Ibn Musa Menk Video · youtube Finding True Success - Surat At-Tin 095 Yahya Ibrahim Video · youtube Finding True Success - Surat At-Tin 095 Yahya Ibrahim Video · youtube Surah at-Teen Nouman Ali Khan Video · youtube Surah at-Teen Nouman Ali Khan Video · youtube consuming-fire-hell assim-al-hakeem- Audio lecture consuming-fire-hell assim-al-hakeem- Audio lecture ahmed-hamed-who-are-the-people-who-will-enter-hell ahmed-hamed Audio lecture ahmed-hamed-who-are-the-people-who-will-enter-hell ahmed-hamed Audio lecture

References

  1. Tafseer — Abdullah Yusuf
  2. Tafseer — Dr. Farooq Azam
  3. Tafseer — Ibn Abbas
  4. Tafseer — Jalalain
  5. Tafseer — Ma’arif Ul-Quran
  6. Tafseer — Mufti Taqi Usmani
  7. Tafseer — Shaikh Ashiq Ilahi
  8. Tafseer — Tafheem Ul-Quran
  9. Translation — Sahih International
  10. Hadith collections — 16 narrations from Bukhari, Muslim, Tirmidhi, Abu Dawud and others (see Cross-references)
  11. Linked articles — 14 long-form pieces

Ayat 6

إِلَّا ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّٰلِحَٰتِ فَلَهُمْ أَجْرٌ غَيْرُ مَمْنُونٍۢ.(6)

Except for those who believe and do righteous deeds, for they will have a reward uninterrupted.(6) [At-Tin: 6]

Back to surah / Surah 095 · At-Tin / Ayah 6

Section 01

Traditional understanding

Translation, tafseer from classical and modern scholars, transliteration, word-by-word grammar.

Translation Sahih International

Except for those who believe and do righteous deeds, for they will have a reward uninterrupted.(6)

Tafseer Abdullah Yusuf

Except such as believe and do righteous deeds: For they shall have a reward unfailing.

Tafseer Dr. Farooq Azam

Second kind are those, who by adopting the way of faith and righteousness, remain secure from degeneration and are 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 is a factual thing, which no one can deny. It has been observed and experienced in society everywhere at all times.

Tafseer Ibn Abbas

(Save those who believe) in Muhammad (pbuh) and the Qur'an (and do good works) and do acts of obedience in private between themselves and their Lord, (and theirs is a reward unfailing) their reward is undiminished and unspoilt, good deeds will still be written for them even in old age and after they die.

Tafseer Jalalain

except those who believe and perform righteous deeds, for they shall have an unfailing reward, one unending — in a hadīth [it is stated], ‘When a believer reaches that stage of old age which prevents him from performing [good] deeds, then what he used to do is recorded in his favour [instead]’.

Tafseer Ma’arif Ul-Quran

:(except those who believed and # did righteous deeds, because for them there is a reward never ending.. ..95:6). The foregoing interpretation of the preceding verse should not be misunderstood. The exceptive sentence does not mean that the believers will not attain to decrepit old age. It would not be correct to exclude the believers from this, because some of them are also overcome by the senility of old age. The sense, however, is that they do not suffer a big harm due to their physical or mental deterioration in old age. Only those will suffer from it who spent their entire energy on improving their physical condition that has now ended. They shall have no portion of it in the Hereafter. The righteous believers will have an unfailing reward. This verse makes it clear that even after reaching old age, a believer never becomes useless.
Even in decrepitude he can accumulate rewards comfort and high positions - for the Hereafter that are eternal. During the period of senility when he is unable to do righteous deeds, the good deeds will be recorded in his Record Book which he used to do in good health. Sayyidna Anas & narrates that the Holy Prophet said that when a Muslim falls ill Allah instructs the recording angels to record the good deeds he used to perform in good health. [Al-Baghawi transmitted it in Sharh-us-Suunah from Abu Musa , and Bukhari has reported the same rewards for a traveller and a person suffering from a disease.)
Here instead of mentioning the rewards and blessings of Paradise for the( righteous believers, the verse reads: (for them there is a reward never ending.)
This could signify that their reward starts in this mortal world [and continues in the Hereafter eternally]. Allah gathers around them in their decrepit old age such sincere companions who benefit from them spiritually until the last moment of their life.
They serve them in every possible way. The righteous servants of Allah in decrepitude are productive while generally the senile and people in bad health are thought to be unproductive.

Tafseer Mufti Taqi Usmani

Allah Ta‘ala who has made them to pass through different stages has power to revive them after death and take account of their deeds.
Hence the verse 7: ‘So, what can make you, after all this, to deny the Requital?’

Tafseer Shaikh Ashiq Ilahi

Allah Ta'ala then makes and exception when He says, "except those who believe and who carry out good deeds. Theirs shall be a reward that will never come to an end." This verse makes it clear that even after reaching old age, a believer is never
useless. Even at this age, he can accumulate rewards for the Hereafter that are eternal. On the other hand, the disbeliever suffers the inhibitions of old age in this world and will still have misery coming to him in the Hereafter when he will be doomed to Hell.
An even more satisfying interpretation of the verse is that which "Ma'dlimut Tanzil" reports from Sayyidina Hasan ,Sayyidina Qatadah and Sayyidina Mujahid , They interpret "the lowest of the low" to mean the lowest level of Hell. Therefore, the verse means that instead of being grateful for the perfect body and soul that Allah has granted him, man expresses ingratitude by disbelieving in Allah and refusing to follow the Prophets As a result, he becomes deserving of Hell. Among the disbelievers and sinners, there are various ranks, some worse than others. Among them, there will be many who
are deserving of the worst forms of punishment in Hell. Allah Ta'ala says in Surah Nisa, "Most assuredly, the hypocrites shall be in the lowest depth of the fire" [ Surah 4, verse 145]
Whereas Allah made man in the best form, the disbeliever will be in the
worst of conditions in the Hereafter despite the beauty and splendour he enjoyed in this world. On the other hand, the beauty of the 'Mu'minin will be enhanced in the Hereafter and they will enjoy a multitude of bounties in Heaven.

Tafseer Tafheem Ul-Quran

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 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.

Transliteration

Ayah 6

Illa allatheena amanoo waAAamiloo alssalihati falahum ajrun ghayru mamnoonin

Word-by-word

Ayah 6

# Arabic Pronunciation Meaning Root
1 إِلَّا Illa Except —
2 الَّذِينَ allatheena those who —
3 اٰمَنُواْ amanoo believe أ م ن
4 وَعَمِلُوا waAAamiloo and do ع م ل
5 الصَّالِحَاتِ alssalihati righteous deeds ص ل ح
6 فَلَهُمْ falahum then for them —
7 أَجْرٌ ajrun (is a) reward أ ج ر
8 غَيْرُ ghayru never غ ي ر
9 مَمْنُونٍ mamnoonin ending م ن ن

Section 02

Cross-references

Similar verses elsewhere in the Qur’an and authentic ahadith narrated about this ayah.

Section 03

Articles & resources

Long-form articles, scientific commentary, and historical context linked from the legacy archive.

Misconceptions

Section 04

Audio & video lectures

26 videos · 10 audio lectures from contemporary scholars.

Sabr & Shukr: The 2 Wings Of A Believer -sheikh Assim al Hakeem Sheikh Assim Al Hakeem Video · youtube Sabr & Shukr: The 2 Wings Of A Believer -sheikh Assim al Hakeem Sheikh Assim Al Hakeem Video · youtube Salim al Amry Explanation Book of Faith Sheikh Salim Al- Amry Video · youtube Salim al Amry Explanation Book of Faith Sheikh Salim Al- Amry Video · youtube 10 Veils of a Believer Sheikh Salim Al- Amry Video · youtube 10 Veils of a Believer Sheikh Salim Al- Amry Video · youtube The Six Articles of Faith Dr.Muhammad Salah Video · youtube The Six Articles of Faith Dr.Muhammad Salah Video · youtube How to increase Imaan (faith) Dr.Muhammad Salah Video · youtube How to increase Imaan (faith) Dr.Muhammad Salah Video · youtube The Worth of a Believer Mohammad El Shinawy Video · youtube The Worth of a Believer Mohammad El Shinawy Video · youtube TOPIC :'The Believers are Successful - The Successful Prayer" Muhammed Tim Humble Video · youtube TOPIC :'The Believers are Successful - The Successful Prayer" Muhammed Tim Humble Video · youtube Amazing, the affair of the Believer Muhammed Tim Humble Video · youtube Amazing, the affair of the Believer Muhammed Tim Humble Video · youtube Think Win-Win [The Motto of the Believer] Bilal Philips Video · youtube Think Win-Win [The Motto of the Believer] Bilal Philips Video · youtube The Flag of Faith Bilal Philips Video · youtube The Flag of Faith Bilal Philips Video · youtube Increasing Faith in Difficult Times Bilal Philips Video · youtube Increasing Faith in Difficult Times Bilal Philips Video · youtube Faith & Knowledge Jaffar Idrees Video · youtube Faith & Knowledge Jaffar Idrees Video · youtube The Modern Challenges of Faith Haitham Al Haddad Video · youtube The Modern Challenges of Faith Haitham Al Haddad Video · youtube three-fundamental-principles-part-3 karim-abuzaid Audio lecture three-fundamental-principles-part-3 karim-abuzaid Audio lecture branches-of-faith-15-modesty yasir-qadhi Audio lecture branches-of-faith-15-modesty yasir-qadhi Audio lecture eemaan-righteous-deeds yassir-fazaga Audio lecture eemaan-righteous-deeds yassir-fazaga Audio lecture saleem-the-seed-and-tree-of-faith abdul-wahab Audio lecture saleem-the-seed-and-tree-of-faith abdul-wahab Audio lecture faith-action-ep02-reform-rectify yassir-fazaga Audio lecture faith-action-ep02-reform-rectify yassir-fazaga Audio lecture

References

  1. Tafseer — Abdullah Yusuf
  2. Tafseer — Dr. Farooq Azam
  3. Tafseer — Ibn Abbas
  4. Tafseer — Jalalain
  5. Tafseer — Ma’arif Ul-Quran
  6. Tafseer — Mufti Taqi Usmani
  7. Tafseer — Shaikh Ashiq Ilahi
  8. Tafseer — Tafheem Ul-Quran
  9. Translation — Sahih International
  10. Hadith collections — 16 narrations from Bukhari, Muslim, Tirmidhi, Abu Dawud and others (see Cross-references)
  11. Linked articles — 18 long-form pieces

Ayat 7

فَمَا يُكَذِّبُكَ بَعْدُ بِٱلدِّينِ.(7)

So what yet causes you to deny the Recompense?(7) [At-Tin: 7]

Back to surah / Surah 095 · At-Tin / Ayah 7

Section 01

Traditional understanding

Translation, tafseer from classical and modern scholars, transliteration, word-by-word grammar.

Translation Sahih International

So what yet causes you to deny the Recompense?(7)

Tafseer Abdullah Yusuf

Thee: may refer to the 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?

Tafseer Dr. Farooq Azam

In conclusion, this reality of the two kinds of men, is used as an argument to prove that when among the people, there exist two separate and quite distinct kinds, how can one deny the judgement, and the reward and punishment for deeds.

Tafseer Ibn Abbas

(So who henceforth) i.e. after what I have mentioned to you of the transformation of youth and old age, life and death (will give the lie to thee) O Muhammad (about the judgement) about the Day of Reckoning? It is also said this means: what has driven you, O Kildah Ibn Usayd and Walid Ibn al-Mughirah, to deny the Day of Judgement?

Tafseer Jalalain

So what makes you deny, O disbeliever, thereafter — after the mention of man being created in the best of forms and his being reduced to the vilest of age, all of which indicates the power [of God] to resurrect — the Judgement?, the Requital that will be preceded by the Resurrection and the Reckoning. In other words, what makes you disbelieve in all this? Nothing does!

Tafseer Ma’arif Ul-Quran

(So, what can make you, after all this, to deny the Requital? ... 95:7).
In the preceding verses man is made to realise that Allah created him, He bestowed on him special favours and the revolution that He brought about in his old age. Man will move from stage to stage, finally reaching the grave and the Hereafter. But he rejects the Hereafter, as a result he is warned. He has seen the scenes of Divine omnipotence and revolutions - how dare he denies and rejects the Hereafter! Is Allah not the Greatest Ruler of all the rulers? [8] Surah At-Tin : 95 : 1 - 8 829
Ruling Sayyidna Abu Hurairah & narrates that the Holy Prophet & said that while reciting Surah At-Tin, when one reaches the end of 'Is Allah not the Greatest Ruler of all the rulers? 'Yes, indeed, Allah is the Ruler of the rulers, and I bear witness to it.' The jurists have ruled that it is mustahab (preferable/desirable) to recite the words.

Tafseer Mufti Taqi Usmani

This exception does not mean that the righteous believers do not face the weakness of old age. It rather means that despite their physical deterioration, they are honoured by Allah, and their hope for the reward in the Hereafter is the best source of satisfaction and happiness even in their old age.

Tafseer Shaikh Ashiq Ilahi

After realising that Allah created him in the best form when he was nothing and that he will keep moving from stage to stage, finally reaching the grave and the Hereafter, a person ought to turn to Allah and accept His divinity. However, many people still refuse to believe and flounder in disbelief and sin. Addressing
them, Allah asks, "What is it then that makes you deny Judgment Day?" Allah has proven to man many times that He is perfectly Capable of resurrecting him on the Day of Judgment just as He created him the first time. The magnificent creation of Allah also proves that Allah has tremendous power and strength. There should therefore be no scope for doubt.

Tafseer Tafheem Ul-Quran

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 will 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).

Transliteration

Ayah 7

Fama yukaththibuka baAAdu bialddeeni

Word-by-word

Ayah 7

# Arabic Pronunciation Meaning Root
1 فَمَا Fama Then what? —
2 يُكَذِّبُكَ yukaththibuka causes you to deny ك ذ ب
3 بَعْدُ baAAdu after (this) ب ع د
4 بِالدِّينِ bialddeeni the judgment د ي ن

Section 02

Cross-references

Similar verses elsewhere in the Qur’an and authentic ahadith narrated about this ayah.

Section 03

Articles & resources

Long-form articles, scientific commentary, and historical context linked from the legacy archive.

Articles

Scientific Data

Historical Data

Section 04

Audio & video lectures

0 videos · 38 audio lectures from contemporary scholars.

jabbar-day-reckoning muhammad-abdul Audio lecture jabbar-day-reckoning muhammad-abdul Audio lecture aqeedah-wasitiyyah-15-belief-last-day-events-day-resurrection taimiyyah-zubair Audio lecture aqeedah-wasitiyyah-15-belief-last-day-events-day-resurrection taimiyyah-zubair Audio lecture aqeedah-wasitiyyah-16-events-day-resurrection taimiyyah-zubair Audio lecture aqeedah-wasitiyyah-16-events-day-resurrection taimiyyah-zubair Audio lecture aqeedah-wasitiyyah-17-events-day-resurrection-part-2 taimiyyah-zubair Audio lecture aqeedah-wasitiyyah-17-events-day-resurrection-part-2 taimiyyah-zubair Audio lecture death-series-07-the-resurrection feiz-mohammad Audio lecture death-series-07-the-resurrection feiz-mohammad Audio lecture death-series-09-names-of-the-day-of-judgement feiz-mohammad Audio lecture death-series-09-names-of-the-day-of-judgement feiz-mohammad Audio lecture moment-truth-judgement-day omar-suleiman Audio lecture moment-truth-judgement-day omar-suleiman Audio lecture day-judgement-yawm-al-akhira omar-suleiman Audio lecture day-judgement-yawm-al-akhira omar-suleiman Audio lecture moment-truth-judgement-day omar-suleiman- Audio lecture moment-truth-judgement-day omar-suleiman- Audio lecture what-proof-is-there-for-a-life-after-death faith-iq-wha Audio lecture what-proof-is-there-for-a-life-after-death faith-iq-wha Audio lecture preparing-to-stand-before-allah-advice-from-abu-usamah abu-usamah Audio lecture preparing-to-stand-before-allah-advice-from-abu-usamah abu-usamah Audio lecture the-day-of-judgement the-day-of-judgement Audio lecture the-day-of-judgement the-day-of-judgement Audio lecture translation-and-tafsir/brief-explanation/english/fahm-al-qur-an-englsih-aminah-elahi aminah-elahi Audio lecture translation-and-tafsir/brief-explanation/english/fahm-al-qur-an-englsih-aminah-elahi aminah-elahi Audio lecture l-Infitar - Al-Ghashiyah popupplayer1 Audio lecture l-Infitar - Al-Ghashiyah popupplayer1 Audio lecture Al-Mutaffifin Al-Mutaffifin Audio lecture Al-Mutaffifin Al-Mutaffifin Audio lecture Al-Takwir_-_Al-Inshiqaq Al-Takwir_-_Al-Inshiqaq Audio lecture Al-Takwir_-_Al-Inshiqaq Al-Takwir_-_Al-Inshiqaq Audio lecture Aqeedah-Eng13-25-Iman_Bi_al-Akhirah_Belief_in_the_Hereafter Aqeedah-Eng13-25-Iman_Bi_al-Akhirah_Belief_in_the_Hereafter Audio lecture Aqeedah-Eng13-25-Iman_Bi_al-Akhirah_Belief_in_the_Hereafter Aqeedah-Eng13-25-Iman_Bi_al-Akhirah_Belief_in_the_Hereafter Audio lecture Aqeedah alWEng1411The_Names_and_Attributes_of_Allah_from_the_Noble_Quran_Speech_-_Looking_at_Allah_Page Noble_Quran Audio lecture Aqeedah alWEng1411The_Names_and_Attributes_of_Allah_from_the_Noble_Quran_Speech_-_Looking_at_Allah_Page Noble_Quran Audio lecture What_is_meant_by_His_being_in_the_sky_-_Seeing_Allah_on_the_Day_of_Resurrection_and_the_places_of_Seeing Day_of_Resurrection_ Audio lecture What_is_meant_by_His_being_in_the_sky_-_Seeing_Allah_on_the_Day_of_Resurrection_and_the_places_of_Seeing Day_of_Resurrection_ Audio lecture

References

  1. Tafseer — Abdullah Yusuf
  2. Tafseer — Dr. Farooq Azam
  3. Tafseer — Ibn Abbas
  4. Tafseer — Jalalain
  5. Tafseer — Ma’arif Ul-Quran
  6. Tafseer — Mufti Taqi Usmani
  7. Tafseer — Shaikh Ashiq Ilahi
  8. Tafseer — Tafheem Ul-Quran
  9. Translation — Sahih International
  10. Hadith collections — 22 narrations from Bukhari, Muslim, Tirmidhi, Abu Dawud and others (see Cross-references)
  11. Linked articles — 14 long-form pieces

Ayat 8

أَلَيْسَ ٱللَّهُ بِأَحْكَمِ ٱلْحَٰكِمِينَ.(8)

Is not Allah the most just of judges?(8) [At-Tin: 8]

Back to surah / Surah 095 · At-Tin / Ayah 8

Section 01

Traditional understanding

Translation, tafseer from classical and modern scholars, transliteration, word-by-word grammar.

Translation Sahih International

Is not Allah the most just of judges?(8)

Tafseer Abdullah Yusuf

Allah is wise and just. Therefore the righteous have nothing to fear, but the evil ones cannot escape punishment.

Tafseer Dr. Farooq Azam

If the morally degraded people are not punished and the morally pure people are not rewarded (both end in the dust alike), it would mean that there is no justice in the Kingdom of Allah, whereas human nature and common sense demands that a judge should do justice. How then can one conceive that Allah, Who is the most just of all judges, would not do justice?

Tafseer Ibn Abbas

:(Is not Allah the most conclusive of all judges?) Is not Allah the most just of those who are just and the best of those who are best and is, therefore, able to bring you back to life, O Walid!'

Tafseer Jalalain

Is not God the fairest of all judges?, the most just of all judges. His passing judgement by means of [the process of] requital is one such example. In a hadīth [it is stated], ‘Whoever recites [sūrat] wa’l-tīni, ‘By the fig’, to the end of it, let him then say, “Yes Indeed! And I am of those who bear witness to this!” ’ Meccan, consisting of 19 verses; from the beginning of it up to [the verse] what he did not know, was the first of the Qur’ān to be revealed, in the cave at Hirā’, as reported by al-Bukhārī.

Tafseer Ma’arif Ul-Quran

:(So, what can make you, after all this, to deny the Requital? ... 95:7).
In the preceding verses man is made to realise that Allah created him, He bestowed on him special favours and the revolution that He brought about in his old age. Man will move from stage to stage, finally reaching the grave and the Hereafter. But he rejects the Hereafter, as a result he is warned. He has seen the scenes of Divine omnipotence and revolutions - how dare he denies and rejects the Hereafter! Is Allah not the Greatest Ruler of all the rulers? [8] Surah At-Tin : 95 : 1 - 8 829
Ruling Sayyidina Abu Hurairah & narrates that the Holy Prophet & said that while reciting Surah At-Tin, when one reaches the end of 'Is Allah not the Greatest Ruler of all the rulers? 'Yes, indeed, Allah is the Ruler of the rulers, and I bear witness to it.' The jurists have ruled that it is mustahab (preferable/desirable) to recite the words.

Tafseer Mufti Taqi Usmani

According to a hadith, when one recites this verse, he should answer this question by saving: Bald! wa ana(ala dhdlika minash-shdhidin (Yes, and I bear witness to that.)

Tafseer Shaikh Ashiq Ilahi

Allah concludes the Surah by asking,"Is Allah not the Wisest of the wise?" The question is rhetorical because Allah is definitely the Wisest of the wise, a fact already proven many times in the Qur'an. The phrase "Ahkamul Hakimin" (translated above as "Wisest of the wise") can also be translated as "King of kings"
or the "Best of those who judge Each of these titles applies to Allah, Who is Sovereign in this world and the next.


NOTE: Sayyidina Abu Hurayrah narrates from the Holy Prophet
that when one reaches the end of Surah Tin ( Surah 95),
one should recite:
A l l a h i s c e r t a i n t y t h e 'W i s e s t o f t h e w i s e a n d l a m w i t n e s s to it."
Similarly, when one reaches the end of Surah Qiyamah ( Surah 75), one
should say: " I n d e e d A l l a h h a s t h e p o w e r t o r e s u r r e c t t h e d e a d ?"
In a like manner, when reaching the end of Surah Mursalat ( Surah 77),one should recite:
"We believe in Allah." [Mishkat 81from AbuDawood]

Tafseer Tafheem Ul-Quran

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 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.

Transliteration

Ayah 8

Alaysa Allahu biahkami alhakimeena

Word-by-word

Ayah 8

# Arabic Pronunciation Meaning Root
1 أَلَيْسَ Alaysa Is not? ل ي س
2 اللهُ Allahu Allah أ ل ه
3 بِأَحْكَمِ biahkami (the) Most Just ح ك م
4 الْحَاكِمِينَ alhakimeena (of) the Judges ح ك م

Section 02

Cross-references

Similar verses elsewhere in the Qur’an and authentic ahadith narrated about this ayah.

Section 03

Articles & resources

Long-form articles, scientific commentary, and historical context linked from the legacy archive.

Articles

Misconceptions

Section 04

Audio & video lectures

12 videos · 4 audio lectures from contemporary scholars.

Depend on Allah Sheikh Assim Al Hakeem Video · youtube Depend on Allah Sheikh Assim Al Hakeem Video · youtube Doing Business with Allah Dr.Muhammad Salah Video · youtube Doing Business with Allah Dr.Muhammad Salah Video · youtube Whoever Finds God Finds Everything Mohammad El Shinawy Video · youtube Whoever Finds God Finds Everything Mohammad El Shinawy Video · youtube Explanation of Beautiful Names of Allah (Part 26) "Al Hakeem, Al Hakam" by Muhammad Tim Humble Muhammed Tim Humble Video · youtube Explanation of Beautiful Names of Allah (Part 26) "Al Hakeem, Al Hakam" by Muhammad Tim Humble Muhammed Tim Humble Video · youtube Put Your Trust in Allah - Nouman Ali Khan Nouman Ali Khan Video · youtube Put Your Trust in Allah - Nouman Ali Khan Nouman Ali Khan Video · youtube Allah Is The Final Judge - NOT YOU or ME OTHERS: Video · youtube Allah Is The Final Judge - NOT YOU or ME OTHERS: Video · youtube only-god-can-judge-me abdur-raheem-green Audio lecture only-god-can-judge-me abdur-raheem-green Audio lecture justice-islam yasmin-mogahed Audio lecture justice-islam yasmin-mogahed Audio lecture

References

  1. Tafseer — Abdullah Yusuf
  2. Tafseer — Dr. Farooq Azam
  3. Tafseer — Ibn Abbas
  4. Tafseer — Jalalain
  5. Tafseer — Ma’arif Ul-Quran
  6. Tafseer — Mufti Taqi Usmani
  7. Tafseer — Shaikh Ashiq Ilahi
  8. Tafseer — Tafheem Ul-Quran
  9. Translation — Sahih International
  10. Hadith collections — 8 narrations from Bukhari, Muslim, Tirmidhi, Abu Dawud and others (see Cross-references)
  11. Linked articles — 16 long-form pieces

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