Surah Tin ayat 1 Tafsir Quran 95:1

﴿وَالتِّينِ وَالزَّيْتُونِ﴾
[ التين: 1]

95:1 By the fig and the olive

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 —

By the figs and the olives (might refer to Mt. of olives just outside the wall of AL-Quds (Jerusolem) where Isa (Jesus) was sent or to the parable of Allahs light) – see Y.Ali, note

Which was revealed in Makkah The Recitation of Surat At-Tin in the Prayer while traveling Malik and Shu`bah narrated from `Adi bin Thabit, who narrated that Al-Bara' bin `Azib said, "The Prophet used to recite in one of his Rak`ahs while traveling `At-Tin waz-Zaytun' ( Surat At-Tin ), and I have never heard anyone with a nicer voice or recitation than him." The Group has recorded this Hadith in their books. بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. The Explanation of At-Tin and what comes after it Al-`Awfi reported from Ibn `Abbas that what is meant by At-Tin is the Masjid of Nuh that was built upon Mount Al-Judi.
Mujahid said, "It is this fig that you have." وَالزَّيْتُونِ ( By Az-Zaytun. ) Ka`b Al-Ahbar, Qatadah, Ibn Zayd and others have said, "It is the Masjid of Jerusalem ( Bayt Al-Maqdis )." Mujahid and `Ikrimah said, "It is this olive which you press ( to extract the oil )." وَطُورِ سِينِينَ ( By Tur Sinin. ) Ka`b Al-Ahbar and several others have said, "It is the mountain upon which Allah spoke to Musa." وَهَـذَا الْبَلَدِ الاٌّمِينِ ( By this city of security. ) 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. Man becoming Lowly even though He was created in the Best Form and the Result of that Allah says, لَقَدْ خَلَقْنَا الإِنسَـنَ فِى أَحْسَنِ تَقْوِيمٍ ( Verily, We created man in the best form. ) This is the subject being sworn about, and it is that Allah created man in the best image and form, standing upright with straight limbs that He beautified. ثُمَّ رَدَدْنَـهُ أَسْفَلَ سَـفِلِينَ ( Then We reduced him to the lowest of the low. ) meaning, to the Hellfire.
This was said by Mujahid, Abu Al-`Aliyah, Al-Hasan, Ibn Zayd and others.
Then after this attractiveness and beauty, their destination will be to the Hell-fire if they disobey Allah and belie the Messengers.
This is why Allah says, إِلاَّ الَّذِينَ ءَامَنُواْ وَعَمِلُواْ الصَّـلِحَـتِ ( Save those who believe and do righteous deeds. ) Some have said, ثُمَّ رَدَدْنَـهُ أَسْفَلَ سَـفِلِينَ ( Then We reduced him to the lowest of the low. ) "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 ) Concerning Allah's statement, فَلَهُمْ أَجْرٌ غَيْرُ مَمْنُونٍ ( Then they shall have a reward without end. ) meaning, that will not end, as we have mentioned previously.
Then Allah says, فَمَا يُكَذِّبُكَ ( Then what causes you to deny ) meaning, `O Son of Adam!' بَعْدُ بِالدِّينِ ( after this the Recompense ) meaning, `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, أَلَيْسَ اللَّهُ بِأَحْكَمِ الْحَـكِمِينَ ( Is not the Allah the best of judges ) 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.

(95:1) By the fig and the olive; *1

By the fig and the olive meaning

*1) 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 Nakha'i ( may AIlah bless them all ) 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 cited a statement from Ha 'Abdullah bin 'Abbas also 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 do and zayun 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 Qur'an 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 tin and zaytun to imply some places.
Ka`b Abhar, Qatadah an Ibn Zaid say that tin 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 tin 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-zaytin, no ordinary Arab could think of these meanings, nor was it well known among the Arabs, who were the first addressees of the Qur'an that ain 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 tin 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 ( may Allah show them mercy ) have adopted this very explanation; and although Ibn Jarir also has preferred the first view, yet he has conceded that ain and zaytun may also imply the land where these fruits are grown.
Hafiz Ibn Kathir also has regarded this explanation as worthy of consideration.

 

Which was revealed in Makkah The Recitation of Surat At-Tin in the Prayer while traveling Malik and Shu`bah narrated from `Adi bin Thabit, who narrated that Al-Bara' bin `Azib said, "The Prophet used to recite in one of his Rak`ahs while traveling `At-Tin waz-Zaytun' ( Surat At-Tin ), and I have never heard anyone with a nicer voice or recitation than him." The Group has recorded this Hadith in their books. بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. The Explanation of At-Tin and what comes after it Al-`Awfi reported from Ibn `Abbas that what is meant by At-Tin is the Masjid of Nuh that was built upon Mount Al-Judi.
Mujahid said, "It is this fig that you have." وَالزَّيْتُونِ ( By Az-Zaytun. ) Ka`b Al-Ahbar, Qatadah, Ibn Zayd and others have said, "It is the Masjid of Jerusalem ( Bayt Al-Maqdis )." Mujahid and `Ikrimah said, "It is this olive which you press ( to extract the oil )." وَطُورِ سِينِينَ ( By Tur Sinin. ) Ka`b Al-Ahbar and several others have said, "It is the mountain upon which Allah spoke to Musa." وَهَـذَا الْبَلَدِ الاٌّمِينِ ( By this city of security. ) 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. Man becoming Lowly even though He was created in the Best Form and the Result of that Allah says, لَقَدْ خَلَقْنَا الإِنسَـنَ فِى أَحْسَنِ تَقْوِيمٍ ( Verily, We created man in the best form. ) This is the subject being sworn about, and it is that Allah created man in the best image and form, standing upright with straight limbs that He beautified. ثُمَّ رَدَدْنَـهُ أَسْفَلَ سَـفِلِينَ ( Then We reduced him to the lowest of the low. ) meaning, to the Hellfire.
This was said by Mujahid, Abu Al-`Aliyah, Al-Hasan, Ibn Zayd and others.
Then after this attractiveness and beauty, their destination will be to the Hell-fire if they disobey Allah and belie the Messengers.
This is why Allah says, إِلاَّ الَّذِينَ ءَامَنُواْ وَعَمِلُواْ الصَّـلِحَـتِ ( Save those who believe and do righteous deeds. ) Some have said, ثُمَّ رَدَدْنَـهُ أَسْفَلَ سَـفِلِينَ ( Then We reduced him to the lowest of the low. ) "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 ) Concerning Allah's statement, فَلَهُمْ أَجْرٌ غَيْرُ مَمْنُونٍ ( Then they shall have a reward without end. ) meaning, that will not end, as we have mentioned previously.
Then Allah says, فَمَا يُكَذِّبُكَ ( Then what causes you to deny ) meaning, `O Son of Adam!' بَعْدُ بِالدِّينِ ( after this the Recompense ) meaning, `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, أَلَيْسَ اللَّهُ بِأَحْكَمِ الْحَـكِمِينَ ( Is not the Allah the best of judges ) 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.

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,

By the fig, and the olive,

Page 597 English transliteration