CHAPTER 95: AT-TIN (THE FIG)

It was revealed in the Mecca period. It consists of eight verses. Tin literally means "fig," and figuratively, it refers to the place where it grows. The surah takes this name because it begins with an oath by the fig. (H. T. FEYIZLI, 1/596)

While leading the night prayer (Isha) during a journey, the Noble Messenger (pbuh) recited this surah in one of the two rak'ahs. (From Bukhari, Adhan 100; Muslim, Salat 175-177; O. CELIK, 5/513)

In the name of Allah, the Most Gracious, the Most Merciful.

95/1-8 WE HAVE CREATED MAN IN THE BEST OF MOLDS

Translation

1- 4- By the fig and the olive, by Mount Sinai, and by this secure city [Mecca]! We have indeed created man in the best of molds [ahsen-i takvim].

5- 6- Then We will cast the [disbelieving] man down to the lowest of the low [Hell]. 6- Except those who believe and do righteous [rewardable] deeds and actions. For them, there are never-ending rewards [in Paradise].

7- [O disbelieving man!] After [all these evidences], what can make you deny the Religion [the Day of Judgment]?

8- Is not Allah the Best of Judges [whose judgment is the best]? [Indeed, He is the Best of Judges.]

Commentary

(1-4) ‘By the fig and the olive, by Mount Sinai, and by this secure city (Mecca)! We have indeed created man in the best of molds.’

Ibn Kathir says regarding the four oaths: "Some Imams say that these represent three places where Allah the Almighty sent one of the 'ulu'l-azm' (arch-prophets) and possessors of great Sharia: First, the region of the fig and olive, which is Bayt al-Maqdis where Allah sent Jesus, the son of Mary, as a prophet. Second, Tur-u Sinin, which is Mount Sinai where Allah spoke to Moses, the son of Imran. Third, the secure city of Mecca, where those who enter are safe. This is the place where Muhammad (pbuh) was sent as a prophet." (S. HAWWA, 16/274)

The concept of ahsen-i takvim expresses the most beautiful and perfect form and structure given to man by Allah. This is the meaning preferred by Tabari. Thanks to this, man has been built as the most perfect and distinguished being among the creatures on earth in terms of both physiological and spiritual abilities. The source of this beauty and perfection is undoubtedly Almighty Allah. For Allah created man with His own hand and breathed into him from His spirit (Sad 38/72), granted him His own attributes at a human level (Bukhari, Muslim), and then made him a vicegerent on earth (Baqara 2/30). (M. DEMIRCI, 3/595)

In short, ahsen-i takvim expresses that man is created in the most perfect way in terms of soul and body. That is, man is created as a being who wishes, desires, thinks, speaks, writes, understands, explains, and has artistic ability; a being possessing the power of reason and discernment to distinguish truth from falsehood, beauty from ugliness, good from evil, right from wrong, and benefit from harm. (M. DEMIRCI, 3/595)

(5, 6) ‘Then We will cast the (disbelieving) man down to the lowest of the low (Hell).’

Allah has given man the power and ability of judgment and will. The person who cuts off his ears, eyes, heart, and mind from revelation and binds them to his whims and desires deserves to be lower than animals in the sight of Allah and to go to the lowest level of Hell because of his ingratitude toward Allah, his denial of Him, his disregard for divine rulings, and his rebellion in his actions. (H. T. FEYIZLI, 1/596)

Here, emphasis is placed on the spiritual characteristics of man. When man departs from the straight path of his nature (fitra) and deviates from the path of faith that is parallel to that nature, it is these "spiritual characteristics" that fall headlong to the lowest of the low. For it is clearly evident that the physical structure of man does not fall to the lowest of the low. The superiority in man's structure arises from these spiritual characteristics. Man was created with the ability to reach places much higher than those reached by angels. Indeed, the event of the Miraj is evidence of this. There, Gabriel stopped when he reached a certain point, while Muhammad, son of Abdullah (a human being), ascended to a higher station. On the other hand, when the human being leaves the right path, he is also inclined to roll into pits that no other creature can descend into. (S. KUTUB, 10/510)

‘Except those who believe and do righteous deeds. For them, there are never-ending rewards (in Paradise).’

They are not turned to the lowest of the low. On the contrary, for them, there is an "uninterrupted reward." There is a never-ending, inexhaustible reward. "By time, indeed mankind is in loss. Except those who have believed and done righteous deeds..." (Al-Asr 1-3). (S. HAWWA, 16/275)

(7) ‘(O disbelieving man!) After (all these evidences), what can make you deny the Religion (the Day of Judgment)?’

"So, O son of Adam! After this, what makes you deny the recompense of deeds in the Hereafter? You have learned your own beginning. You know that He who is capable of creating man from the start is primarily capable of creating him again. Knowing this, what is it that leads you to deny the Hereafter?" (From Ibn Kathir; S. HAWWA 16/276)

(8) ‘Is not Allah the Best of Judges?’

This sentence expresses that Allah created and manages the universe and the beings within it with measures of wisdom and justice, that He gave the most accurate and just judgment through His prophets in the world, and that He will judge among creatures in the Hereafter as the most Just Judge. The fact that the statement is in the form of a question shows the certainty of the judgment. The Prophet (pbuh) recommended that the one who reads this verse should say, "Yes, it is so; and I am among those who testify to this." (Tirmidhi, Tafsir 84; QUR’AN WAY, 5/648)