Surah 95. At-Tin

CONSIDER the fig and the olive,

  - Mohammad Asad

By the fig and by the olive,

  - Muhammad Farooq-i-Azam Malik

By the fig and the olive 'of Jerusalem',

  - Mustafa Khattab

By the fig and the olive,

  - Marmaduke Pickthall

By the Fig and the Olive ^{6194 6195}

  - Abdullah Yusuf Ali

The substantive proposition is in verses 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. xxi. 18-20), enforcing the same lesson. There is also a parable of the fig tree in Matt. xxiv. 32-35. See also the parable of the good and evil figs in Jeremiah, xxiv. 1-10. But see n. 6198 below.

For the sacred symbolism of the Olive, see n. 2880 to xxiii. 20, and notes 3000- 3002 to xxiv. 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 Iii. 2), for this is the scene in the Gospel story (Matt. xxiv. 3-4) of Christ's description of the Judgment to come.

and Mount Sinai,

  - Mohammad Asad

by the mount of Sinai

  - Muhammad Farooq-i-Azam Malik

and Mount Sinai,

  - Mustafa Khattab

By Mount Sinai,

  - Marmaduke Pickthall

And the Mount of Sinai ⁶¹⁹⁶

  - Abdullah Yusuf Ali

This was the Mountain on which the Law was given to Moses. See xix. 52, and n. 2504. The Law was given, and the glory of Allah was made visible. But did Israel faithfully obey the Law thereafter?

and this land secure!¹

  - Mohammad Asad

The "fig" and the "olive" symbolise, in this context, the lands in which these trees predominate: i.e., the countries bordering on the eastern part of the Mediterranean, especially Palestine and Syria. As it was in these lands that most of the Abrahamic prophets mentioned in the Qur'an lived and preached, these two species of tree may be taken as metonyms for the religious teachings voiced by the long line of those God-inspired men, culminating in the person of the last Judaic prophet, Jesus. "Mount Sinai", on the other hand, stresses specifically the apostleship of Moses, inasmuch as the religious law valid before, and up to, the advent of Muhammad - and in its essentials binding on Jesus as well - was revealed to Moses on a mountain of the Sinai Desert. Finally, "this land secure" signifies undoubtedly (as is evident from 2:126 ) Mecca, where Muhammad, the Last Prophet, was born and received his divine call. Thus, verses {1-3} draw our attention to the fundamental ethical unity underlying the teachings - the genuine teachings - of all the three historic phases of monotheistic religion, metonymically personified by Moses, Jesus and Muhammad. The specific truth to be considered here is referred to in the next three verses.

and by this city of peace (Makkah).

  - Muhammad Farooq-i-Azam Malik

and this secure city 'of Mecca'!¹

  - Mustafa Khattab

 This passage refers to the land of figs and olives where Jesus (ﷺ) lived, Mount Sinai where Moses (ﷺ) communicated with Allah, and the city of Mecca where the Prophet (ﷺ) started his mission. A similar reference can be found in Deuteronomy 33:1, ˹Moses proclaimed:˺ “The Lord came from Sinai. Rising from Seir upon us, he [sic] shone forth from Mount Paran.” Seir is a mountain near Jerusalem, and Paran is a mountain near Mecca.

And by this land made safe;

  - Marmaduke Pickthall

And this City of security ^{6197 6198}

  - Abdullah Yusuf Ali

"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.

Verily, We create man in the best conformation,²

  - Mohammad Asad

I.e., endowed with all the positive qualities, physical as well as mental, corresponding to the functions which this particular creature is meant to perform. The concept of "the best conformation" is related to the Qur'anic statement that everything which God creates, including the human being or self (nafs), is "formed in accordance with what it is meant to be" (see 91:7 and the corresponding note [5], as well as - in a more general sense - 87:2 and note [1]. This statement does not in any way imply that all human beings have the same "best conformation" in respect of their bodily or mental endowments: it implies simply that irrespective of his natural advantages or disadvantages, each human being is endowed with the ability to make the, for him, best possible use of his inborn qualities and of the environment to which he is exposed. (See in this connection 30:30 and the corresponding notes, especially [27] and [28].

We have indeed created man in the best stature;

  - Muhammad Farooq-i-Azam Malik

Indeed, We created humans in the best form.

  - Mustafa Khattab

Surely We created man of the best stature

  - Marmaduke Pickthall

We have indeed created man in the best of molds ⁶¹⁹⁹

  - Abdullah Yusuf Ali

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: xxx. 30. But by making him vicegerent, Allah exalted him in posse even higher than the angels, for the angels had to make obeisance to him (ii. 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. See next note.

and thereafter We reduce him to the lowest of low -³

  - Mohammad Asad

This "reduction to the lowest of low" is a consequence of man's betrayal - in another word, corruption - of his original, positive disposition: that is to say, a consequence of man's own doings and omissions. Regarding the attribution, by God, of this "reduction" to His Own doing, see note [7] on 2:7 .

then We abase him to the lowest of the low

  - Muhammad Farooq-i-Azam Malik

But We will reduce them to the lowest of the low 'in Hell',

  - Mustafa Khattab

Then We reduced him to the lowest of the low,

  - Marmaduke Pickthall

Then do We abase him (to be) the lowest of the low ⁶²⁰⁰

  - Abdullah Yusuf Ali

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 Judgment 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.

excepting only such as attain to faith and do good works: and theirs shall be a reward unending!

  - Mohammad Asad

except those who believe and do good deeds - for they shall have a never ending reward.

  - Muhammad Farooq-i-Azam Malik

except those who believe and do good- they will have a never-ending reward.

  - Mustafa Khattab

Save those who believe and do good works, and theirs is a reward unfailing.

  - Marmaduke Pickthall

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

  - Abdullah Yusuf Ali

What, then, [O man,] could henceforth cause thee to give the lie to this moral law?⁴

  - Mohammad Asad

I.e., to the validity of the moral law - which, to my mind, is the meaning of the term din in this context - outlined in the preceding three verses. (For this specific significance of the concept of din, see note [3] on 109:6 .) The above rhetorical question has this implication: Since the moral law referred to here has been stressed in the teachings of all monotheistic religions (cf. verses {1-3} and note [1] above), its truth ought to be self-evident to any unprejudiced person; its negation, moreover, amounts to a negation of all freedom of moral choice on man's part and, hence, of justice on the part of God, who, as the next verse points out, is - by definition - "the most just of judges".

So, what causes them to disbelieve you concerning the Day of Judgement?

  - Muhammad Farooq-i-Azam Malik

Now, what makes you deny the 'final' Judgment?

  - Mustafa Khattab

So who henceforth will give the lie to thee about the judgment?

  - Marmaduke Pickthall

Then what can after this contradict thee; as to the Judgment (to come)? ⁶²⁰¹

  - Abdullah Yusuf Ali

Thee: may refer to the holy 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?

Is not God the most just of judges?

  - Mohammad Asad

Is not Allah the best of all Judges?

  - Muhammad Farooq-i-Azam Malik

Is Allah not the most just of all judges?

  - Mustafa Khattab

Is not Allah the most conclusive of all judges?

  - Marmaduke Pickthall

Is not Allah the wisest of Judges? ⁶²⁰²

  - Abdullah Yusuf Ali

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