I CALL TO witness the Fig and the Olive,
By oath of the fig and of the olive,
By the fig and the olive
CONSIDER the fig and the olive,
By the fig, by the olive,
By the fig, and the olive,
By the fig and the olive.
By the fig and the olive;
By At-Tin and Az-Zaytun.
By the fig and the olive,
By the fig and the olive,
By the fig and the olive!
By the fig and the olive
By the fig, by the olive,
I swear by the fig and the olive,
Wa<b>al</b>tteeni wa<b>al</b>zzaytoon<b>i</b>
By the Fig and the Olive,
By the Fig and the Olive,
بِّسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ وَٱلتِّينِ وَٱلزَّيْتُونِ
Allah takes an oath on the fig and the place it grows, and the olive and the place it grows: the land of Palestine where Jesus (peace be upon him) was sent as a Messenger.
Allah takes an oath on the fig and the place it grows, and the olive and the place it grows: the land of Palestine where Jesus (peace be upon him) was sent as a Messenger.
<p>Commentary</p><p>وَالتِّينِ وَالزَّيْتُونِ (I swear by the Fig and the Olive...95:1). This verse takes an oath by 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 (علیہم السلام) lived and preached in these lands, including Holy Prophet Ibrahim (علیہ السلام) . 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 t. Syria was the land and home of all the Prophets (علیہم السلام) . Mount Sinai stresses specifically the messenger-ship of Musa (علیہ السلام) where Allah spoke to him. 'Peaceful City' refers to Makkah, the birthplace and residence of the Final Messenger of Allah ﷺ .</p>
Commentaryوَالتِّينِ وَالزَّيْتُونِ (I swear by the Fig and the Olive...95:1). This verse takes an oath by 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 (علیہم السلام) lived and preached in these lands, including Holy Prophet Ibrahim (علیہ السلام) . 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 t. Syria was the land and home of all the Prophets (علیہم السلام) . Mount Sinai stresses specifically the messenger-ship of Musa (علیہ السلام) where Allah spoke to him. 'Peaceful City' refers to Makkah, the birthplace and residence of the Final Messenger of Allah ﷺ .
<h2 class="title">Which was revealed in Makkah</h2><h2 class="title">The Recitation of Surat At-Tin in the Prayer while traveling</h2><p>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.</p><div class="text_uthmani arabic">بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ </div><p>In the Name of Allah, the Most Gracious, the Most Merciful.</p><h2 class="title">The Explanation of At-Tin and what comes after it</h2><p>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."</p><div class="text_uthmani arabic">وَالزَّيْتُونِ</div><p>(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)."</p><div class="text_uthmani arabic">وَطُورِ سِينِينَ </div><p>(By Tur Sinin.) Ka`b Al-Ahbar and several others have said, "It is the mountain upon which Allah spoke to Musa."</p><div class="text_uthmani arabic">وَهَـذَا الْبَلَدِ الاٌّمِينِ </div><p>(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.</p><h2 class="title">Man becoming Lowly even though He was created in the Best Form</h2><p>and the Result of that Allah says,</p><div class="text_uthmani arabic">لَقَدْ خَلَقْنَا الإِنسَـنَ فِى أَحْسَنِ تَقْوِيمٍ </div><p>(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.</p><div class="text_uthmani arabic">ثُمَّ رَدَدْنَـهُ أَسْفَلَ سَـفِلِينَ </div><p>(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,</p><div class="text_uthmani arabic">إِلاَّ الَّذِينَ ءَامَنُواْ وَعَمِلُواْ الصَّـلِحَـتِ</div><p>(Save those who believe and do righteous deeds.) Some have said,</p><div class="text_uthmani arabic">ثُمَّ رَدَدْنَـهُ أَسْفَلَ سَـفِلِينَ </div><p>(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,</p><div class="text_uthmani arabic">وَالْعَصْرِ - إِنَّ الإِنسَـنَ لَفِى خُسْرٍ إِلاَّ الَّذِينَ ءَامَنُواْ وَعَمِلُواْ الصَّـلِحَـتِ</div><p>(By Al-`Asr. Verily man is in loss, except those who believe and perform righteous deeds.) (103:1-3) Concerning Allah's statement,</p><div class="text_uthmani arabic">فَلَهُمْ أَجْرٌ غَيْرُ مَمْنُونٍ</div><p>(Then they shall have a reward without end.) meaning, that will not end, as we have mentioned previously. Then Allah says,</p><div class="text_uthmani arabic">فَمَا يُكَذِّبُكَ</div><p>(Then what causes you to deny) meaning, `O Son of Adam!'</p><div class="text_uthmani arabic">بَعْدُ بِالدِّينِ</div><p>(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,</p><div class="text_uthmani arabic">أَلَيْسَ اللَّهُ بِأَحْكَمِ الْحَـكِمِينَ </div><p>(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.</p>
Which was revealed in MakkahThe Recitation of Surat At-Tin in the Prayer while travelingMalik 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 itAl-`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 Formand 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.