Surah Tin ayat 7 Tafsir Quran 95:7

﴿فَمَا يُكَذِّبُكَ بَعْدُ بِالدِّينِ﴾
[ التين: 7]

95:7 So what yet causes you to deny the Recompense?

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!

And so, what then drives people in the light of all this to deny religion and deny judgment by Allah your Creator

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.

(95:7) Who, then, can give the lie to you, (O Prophet), about the Reward and the Punishment? *6

So what yet causes you to deny meaning

*6) Another translation of this verse can be: " What can after this ( O man ) make you deny the judgement ? " 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 moulds 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 moulds and nature how can judgement be denied after this ? Does common sense require that the end of both these men be the same? Dces 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 Qur'an thus: " Shall We then treat the obedient as We treat the culprits? What has happened to you: how ill you judge? " ( AI-Qalam: 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 Iife and their death should be alike ? IIl are the judgements they pass ! " ( Al-Jathiyah 21 ).

 

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.

( 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?

Then what (or who) causes you (O disbelievers) to deny the Recompense (i.e. Day of Resurrection)?

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