Tafseer Surah Al Tin

Surah al-Tin Overall Picture. Surah al-Tin is a Meccan surah. Verse 6 was revealed as a continuation for verse 1-5 of surah Al Tin which states that some people will be brought down to be the lowest of the lows. However, some of the companions asked on the status of those who are inflicted with senility, will their deeds still be accepted by God? And Allah comforted them that their deeds will not be cut off. To understand this, let us understand first verses 1-6. ‘al-Tin’ refers to a type of plant. It is a symbol which signifies the message of the whole surah. It revolves around the heedlessness of man from his own nature and his misplaced sense of priority, by neglecting matters of the hereafter and attending to worldly concerns only. He stops contemplating on God, the Day of Judgment and his nature. As a result, he forgets himself – on the nature of his soul, and starts thinking only of himself and his physical self. For that, a reminder needs to be given to them so that they will remember. Allah starts by describing the primordial perfection that Allah has instilled in man. And the examples of this perfection are hinted at by way of allusions. Then, Allah shifts the narrative dramatically by insulting man very lowly. However, Allah then, again, adds quickly that there are exceptions to this humiliation. Those who believe and do good deeds will not be cut off from His mercy. This surah relates to Surah al-Sharḥ in that it serves as a continuation to Surah al-Sharḥ. In it, Allah commanded the Prophet to stand and worship Allah. In al-Tin, Allah then explains the symbolic relationship between standing upright and man’s spiritual integrity and what makes him noble. It is also related to Surah al-‘ʿAlaq in that it describes in a more detailed manner the physical aspect of man. Even though he is spiritually noble, it is not an excuse for him to do nothing to maintain his nobility. And that without good deeds, he is nothing but a body made up of a drop of lowly liquid.

1. Two Blessed Plants. “By the fig and the olive,” Allah opens this surah with an oath on figs and olives. Figs are a hint for Damascus, the place of Prophet Nuh. Meanwhile, olives are known to grow well in Jerusalem, where Prophet Isa used to live in and did dakwah. Both were amongst the most noble of the prophets. 2. Mount Sinai: “And Mount Sinai,” And Allah mentions Mount Sinai. This is a famous place where Prophet Musa used to have live conversations with Allah. It was an event which elevated him as also one of the noblest prophets. 3. Makkah, a Peaceful City. “And this safe land,” The last place mentioned is Makkah. It was where Prophet Ibrahim built the Kaabah as well as the birthplace of the Seal of the Prophets, Muhammad saw. Both of them are also included in the list of the noblest prophets. All of them – Nuh, Isa, Musa, Ibrahim and Muhammad – are known as the Ulul ‘Azmi. And among these five prophets, Prophet Muhammad is the noblest. 4. Man Is the Best Creation. “We created man in the best design.” All of the oaths taken by Allah are to point to an important fact, that man is the best of all creations. The word ‘taqwim’ refers to different components that are arranged in a whole of which there are no other arrangements that can better the said arrangements. It also means that the arrangements fit to the purpose of its creation. So, for example, a car’s parts are arranged to function as optimum as possible according to its purpose of creation – to move on land without much difficulty. Similarly, man is designed to stand upright. This is the best arrangement which allows him to do many things that other creatures cannot do. He can benefit from the world made for him, tame animals at

his service, understand the world around him and many more. All of this is to help him fulfil the purpose of his creation, which is to worship Allah. Indeed, this is what is meant by Allah when He has made the world subservient for man (al-Haj: 65). In fact, the Earth itself – and everything on it – is made for him. Spiritually, this is the best arrangement. His brain is positioned in his head – the highest place in his body, alluding to the nobility of his ‘ʿaql. His heart administers his life and his spiritual well-being. Both of which are protected by the thickest bones, signifying its importance from being damaged physically and spiritually. And he can also drop down his body at the lowest position to demonstrate humility before Allah, by ruku’ and sujud. With that being said, man has been created perfect physically and spiritually, externally and internally, besting all creatures. 5. Man Lowered To The Lowest Position. “Then reduced him to the lowest of the low,” And then Allah humiliates him to the lowest of positions. This can be understood in two ways. The first one is his physical degeneration due to the coming of old age. This is one of the reasons the companions were asking about the value of their deeds, whether they will still be rewarded for their deeds even after they have become senile and old. The second understanding is that man is being lowered spiritually, and as a consequence, less noble. Even so, this does not mean that Allah humiliates man without any valid reason. Instead, him being so is because of his own doings, therefore Allah humiliates him. In other words, he himself chooses to become low and despicable when he disobeys Allah. And that is how Allah arranges his matters. Whoever chooses to be noble and worthy, Allah will elevate him. And whoever chooses otherwise, Allah will leave him be. And because of this, man has no reason to blame others for his own downfall. 6. Endless Rewards. “Except those who believe and do righteous deeds; for them is a reward without end.”

This verse is an answer to the question posed by the companions, when they were worried about their deeds, Allah gave them a guarantee that the rewards for their deeds will not be cut off. Their rewards will flow endlessly. The word ‘mamnun’ can be understood in two different ways. It can mean ‘cut off’; and also ‘favour’. Therefore, ‘ghayru mamnun’ can mean ‘not being cut off’ and also ‘not as a favour’. The first understanding means that their deeds will not be cut off from their due rewards forever. The second understanding, however, can mean that the rewards given to them are not as favours, but as a sign of Allah’s tremendous generosity. They were rewarded not only for their good deeds, but also because God loves them. 7. Rejecting the Religion without Reasons. “So why do you still reject the religion?” After all of the explanations on the nature of man the accompanying rewards if he acknowledges that nature, Allah then provokes man. After everything has been said, there are no more reasons for them to deny the religion of Islam. So, Allah asks them, why are they still being stubborn and opposing Allah? Another way to understand this verse is Allah asked the Prophet about the plausibility of His explanations. After all explanations have been provided, it should have become clear to him why there still exist people who disobey Allah. It is because they do not know – or refuse to know – their own nature (al-Hashr: 19). And this is because they have forgotten Allah. And so Allah makes them forget about themselves, their origin and purpose of existence. 8. Allah Is The Wisest. “Is God not the Wisest of the wise?” The word ‘hakim’ can carry different meanings, amongst them are ‘wise’ and ‘judge’. If it is understood in the first sense, then Allah is the Wise for He has created man in the best of all forms and with the worthiest of all purposes. And that whatever misdeeds done by man are of his own.

If it is understood in the second sense, then Allah is the Wisest Judge. This is because He judges man with incomparable mercy and compassion, where the good deeds done by man are rewarded multiple times over.

Conclusion: Surah al-Tin plays an important role in explaining the nature of man as a creation of ‘two worlds’ - dunya and akhirah, spiritual and physical. He is the most perfect creation made by Allah. This is conveyed by giving examples of the perfect men, who were Prophet Nuh, Isa, Musa, Ibrahim and Muhammad alayhimussalam. And then Allah explains the consequences of both acknowledging and denying this nature.