95. SURAH AT-TEEN (THE FIG)

NAME: In the first verse At-Teen (the fig) is sworn by, and this reference to At-Teen gives the Surah its name. TIME OF REVELATION: It is a Makkan Surah. This is convincingly established by Verse No.3, in which ‘this city of security’ is sworn by, which obviously refer to the city of Makkah. The subject discussed shows that the Surah was revealed in the early stages of the Mission.
CENTRAL THEME: If the requital of the deeds whose reasonableness has been explained in a beautiful way.
ORDER OF THE VERSES: In Verses Nos. 1 to 3 evidence of those places has been presented which remind us of the great prophet, and the place from where the light of guidance spread to other places. Verses Nos. 4 to 6 state that Allah has created man in the best form in order that he may prove himself to be deserving of such a high position as his Lord wants him to be, but he followed the path of lowness, therefore Allah threw him in the pit that was the lowest of the low. However, those who proved themselves worthy of the high position, succeeded in their purpose. For them there is a promise of never ending reward from Allah.
In Verses Nos. 7 to 8 man is invited to ponder over the point: when these two different and opposite types of conduct are found in people, then how can their consequences be the same, or how can this point be correct that there would be no reckoning at all? It would then mean that Allah has no justice and fairness, whereas such an assumption will be totally unreasonable because intellect and nature both bear out that Allah is greater and better ruler than all other rulers; then the one who is the greatest ruler, how can that One be said to dispense with justice?

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

1. By the fig 1 and the olive,2

2. And the Mount of Sinai,3

3. And this city of security. 4

4. Surely, We have created man in the best mould, 5

5. Then We reduced him to the lowest of the low,6

6. Except those who believed and did righteous deeds; for them is an unending reward. 7

7. Then (O Prophet!) who belies you about the requitals. 8

8. Is not Allah the greatest of all rulers?9

1. For the explanation of the swearing, please see Note No. 14 of Surah Takveer.

2. Here fig and olive have been metaphorically used to denote the region where these fruits are grown in plenty, viz. the land of Bait-ul-Maqdis. This assumption is borne out by the fact that subsequently the Mount of Sinai and the city of security are sworn by. According to this reference, by fig and olive is meant the region where they are grown.
The land of Palestine is famous for the growth of figs and olives from the ancient times. In the Old Testament it is stated:
“For the Lord your God is bringing you into good land ……………… a land of wheat and barley, of vines and fig trees and pomegranates, a land of olive trees and honey.” (Deuteronomy 8:7.8)
And in the New Testament the passing of Isa (Christ) by the fig tree and quoting its example are mentioned at different places, for example in the Bible of Mark, (Chapter 11: 12,13,14) and in the Bible of Luke (Chapter 21:29 to 23).
And the mention of Mount of olives has occurred in the present Gospel so many times that there is no room for doubt about its being a well-known place. This famous hill is in the east of Jerusalem.
“Mount of Olives: A hill which is before Jerusalem on the east.” -(A Dictionary of the Bible. — p. 554).
Hazrat Isa used to go to this hill and teach his disciples. In this connection he has delivered very effective sermons, which are quoted, in the present gospel, and these sermons were delivered on the peak of this hill.
So in the region of figs the Message that Hazrat Isa had delivered and the lessons which he had imparted on the Mount of Olives contained a clear image of the reward and punishment of the Hereafter. As an example the following extracts may be seen:
And he lifted up his eyes on his disciples, and said:
‘Blessed are you poor, for yours is the kingdom of God.
‘Blessed are you that hunger now, for you shall be satisfied.
‘Blessed are you that weep now, for you shall laugh……....…for behold, your reward is great in heaven…......………’But woe to you that are rich, for you have received your consolation.
Woe to you that are full now, for you shall hunger.
Woe to you that laugh now, for you shall mourn and weep….....………For the measure you give will be the measure you get back…….....…… For no good tree bears bad fruit, nor again does a bad tree bear good fruit; for each tree is known by its own fruit. For figs are not gathered from thorns.” (Luke 6:20 to 44).
“And as he sat on the Mount of Olives opposite the temple, Peter and James and John and Andrew asked him privately, ‘Tell us, when will this be,……....……’But in those days, after that tribulation, the sun will be darkened, and the moon will not give its light, and the stars will be falling from heaven, and the powers in the heaven will be shaken……… From the fig tree learn its lesson: as soon as its branch becomes tender and puts forth its leaves, you know that summer is near. So also, when you see these things taking place, you know that he is near, at the very gates. Truly, I say to you, this generation will not pass away before all these things take place. Heaven and earth will pass away, but my words will not pass away. But of that day or that hour no one knows,” (Mark 13: 3 to 32).
“And they will go away into eternal punishment, but the righteous into eternal life.” (Matthew 25: 46).
In the Bible there is not only a mention of figs and olives, but simultaneously there is also a mention of the Doomsday and of the consequent requital. The reference of Quran by the oaths of figs and olives is to invite our attention to this very teaching of prophet Isa and his message. These words have been used metaphorically with a view to presenting a living picture of the milieu and the surroundings where the clear concept of the final requital was presented and where the holy Injeel was revealed. This is a style of eloquent speech employed to make the point clear and easily understandable.

3. Its other name is ‘Ture Sina’. The Mount of Sinai where Hazrat Moosa (Moses) was given the Shariah is situated in the Sinai Peninsula. After leaving Egypt, Bani Israil had settled in the valley of the Mount Sinai. The reference to Mount of Sinai is to invite our attention to the Torah in which the fact that on Day of Judgment the final verdicts about the reward and punishment will definitely be given.

4. Means the City of Makkan, which was declared a city of safety and security as a result of the pray of Hazarat Ibrahim This position of the City of Makkan continued unchanged for all. Even in the times of jahiliyah (pre- Islamic-days), war here was prohibited. This character of being peace and secure leads one to think that the secret of the greatness of man is in respecting the sanctity of the things declared sacred by God, and in disregarding this sanctity is the cause of man’s downfall and lowliness.
The declaration of its being a City of Security is a historical proof that from here the light of guidance has spread to the whole world. An important part of this guidance was to believe in the requital of the Hereafter; and the scripture which was revealed to Hazrat Ibrahim a lso continued this idea of requital.(See Surah A’la Note No.19)

5. To create in the best, mould means that the purpose for which man was created. This mould is best suited for that purpose. Man’s body is also of a very high quality and its capabilities and energies are also of a very superior nature. Then intelligence, understanding, knowledge and wisdom have put the crown of the ‘best of the creatures’ on man’s head. He is neither a born sinner nor is his nature mischievous” On the contrary, the fact is that man is born with a rightful nature and the ability to distinguish between good and evil has been created in his nature. Although the inclinations of both good and evil are found in him, but so far as his innate and original nature is concerned, man likes goodness and is himself rightful.
The best mould that has been given to man is because of the creative power of the only one Allah, and on account of His great favours, The purpose is that man should use his capabilities and fulfill the responsibilities with which he is burdened. He should create in himself those qualities which are the greatest glories of humanity so that in the coming life in the Hereafter he should be considered worthy of the eternal rewards from his Lord. It has thus become clear that the demand of being created in the best of moulds is that man should prepare himself for facing the Day of Judgment, Therefore, the claim of Quran that the Day of Judgment is definite and bound to occur is based on truth and a proof of its authenticity. The call of Quran to man to shape his life on the basis of this image presented by it is not a novel call which has been presented for the first time, but are that the earlier Prophets of Allah had also been presenting this message in the past. Accordingly the great Prophets after whom big communities of the world are named, e.g. Hazrat Isa, and Hazrat Ibrahim. Hazrat Moosa (P.b.u.h) preached the same message to their followers. The land of figs and olives (baitual Maqdis) is a witness that Hazrat Isa had highlighted the idea of the Court of Allah and had preached to his disciples that the aim and purpose of their efforts and striving should be the attainment of glory in the next world. The reality of requital had been mentioned in the Injeel in a very effective way.
Similarly the Mount of Sinai is also a witness that is Torah the book revealed to Hazrat Moosa, this reality has been very clearly explained and the teaching which he imparted to Bani Israil in the valley of the Mount of Sinai and the covenant that he had taken also contain this basic idea of requital of the Hereafter. And the history of the City of Mecca is a witness that its founder Hazrat Ibrahim had founded it on the basis of the idea of the final requital, and on this basis he had founded a new society. In the Scripture of Ibrahim also this message of belief in the Hereafter was present in unambiguous terms and the call that he gave was a call to turn towards the welfare in the Hereafter. These historical realities prove that:
First all the Prophets preached about the oneness of Allah, as well as they preached about the belief in the reward and punishment in the Hereafter. The centers of teachings and guidance established by Hazrat Isa, Hazrat Moosa and Hazrat Ibrahim, are in themselves historical proofs of these teachings.
Secondly, denial of the consequences of our deeds is the denial of the Prophet of Allah and rejection of their message.
Thirdly. Every idea that contradicts the idea of requital in the Hereafter—--whether it is of making the achievement of the material world as the main aim of this life, or of the man changing into another creature after death as animal or tree (transmigration of soul), or of considering that life ends after death, or of the imagination that man dies and becomes one with God (We seek Protection of God !)……… is such an aberration that destroys man’s superiority over other creatures and makes his life a total failure and an eternal fuel for hell.
Fourthly, the idea of requital makes a man responsible and of good moral character. It helps him develop his personal capabilities and puts him on the path to real progress.
Fifthly, these historical places where these great Prophets were sent are a witness that these men of purified and clean souls were of a very high moral character and their greatness had touched the heights of skies. Those of the people who had accepted their message and adopted their teachings, had built up their character on the basis of the belief in rewards for the good deeds, they also reached the lofty heights of progress. This is an undeniable proof of the fact that Allah has created the best capabilities in man and he can, by living a life on the basis of belief in oneness of Allah and the Hereafter can develop his capabilities and can elevate himself to the highest pinnacle, which would be envied even by the highest stars.
The swearing in Verses Nos. 1 and 3 and what has been stated in Verse No.4 contain such hints and pointers that cover all those realities which have been briefly stated in the above lines.

6. The lowest of the low state means the extreme lowliness and degradation. When man did not appreciate the mould in which he was crea ted and did not rightfully use the capabilities granted to him, and instead of elevating himself he tried to demean himself then Allah caused him to be degraded to the state of the lowest of the low. As a result he fell into the: deepest recesses of the hell.
This shows that when man does not make his ideal the purpose for which he had been granted the high capabilities, then he loses the essence of humanity and proves to be worse than the animal. The pages of history are full of the worst examples of the degradation of man. And even today such acts of lowliness and degradation are being witnessed that humanity wails over them. The sacred sentiments of worship to be so insulted that man should make brick and stone as his worshipful god, and even to treat the male sexual organ as one such god! Human blood to be considered so cheap that even the lives of men, women and children should be considered less valuable than the lives of animals! The fair sex to be subjected to the cruelty of man’s carnal desires! Such disrespect for the humans that new methods have been invented to torture them! And such an insult of the human society and such an enmity with it that modern science and technology is used to destroy it—— so much so that in one explosion of the bomb lakhs of people lose their lives or are incapacitated for life! These and other such evil examples are the undeniable proof of the degradation of man.

7. That is: Those who appreciated their being created in the best mould and shaped their lives by following the right faith and good conduct, were saved from falling into the lowest of the low pit. They utilized their capabilities for the right purpose, and keeping the ideal of success in the Hereafter before their eyes, they had the courage to climb up the heights, and on this account they will be worthy of receiving eternal rewards in the world, and they will surely be the recipients of the expected honours.

8. That is: What is the sense in denying and refusing to accept his Message about the Day of Resurrection and requital after these clear and definite proofs have been made known to us? So the People who are still continuing to deny the truth of the Prophet’s message are providing a proof of their own unreasonableness.

9. Allah’s being a greater ruler than all the other rulers is an undeniable fact, for he rules over everything and everybody, the heavens, the earth, man, angels, and the jinns, etc., etc. Then do you expect of Him that He would not distinguish between good and bad? that for Him , there is nothing like justice? that He would neither punish the sinners, nor would he reward the righteous? When you expect the worldly rulers to dispense justice, then how can your thinking about that ruler who is the greatest ruler of all be correct that He will not dispense justice and for Him there is no reality of reward and punishment? The Cave of Hira