In Surat At-Tin, why does Allah (SWT) swear by the Fig and the Olive?
In Surah At-Tin, Allah swears by the fig and the olive
95:1, which has been a subject of varied interpretations among scholars. Tafsir Ibn Kathir explains that this chapter is a Makkan surah, and scholars have provided different views regarding the significance of these two fruits. Some interpret "the fig" as referring to the mosque in Damascus or the area surrounding it, while others suggest it symbolizes the Mosque of the People of the Cave or even the fig itself. Similarly, the "olive" has been linked to the mosque in Jerusalem. This reflects the importance of these locations in the historical and spiritual context of Islam.
The purpose of these oaths is to emphasize the creation of man, as verse 95:4 states, "Verily We created man in the best of molds." By invoking these significant symbols, Allah draws attention to the perfection of creation, urging humanity to reflect on their origin and purpose. The subsequent verses convey that despite this divine creation, those who do not adhere to faith and righteous deeds will face consequences, highlighting the importance of belief and moral conduct.
Moreover, the Tafsir notes that the mention of these fruits and the places associated with them is meant to signify the nobility of these locations, where prophets were sent and divine messages were revealed. This context sets the stage for the reminder of the Day of Judgment and the ultimate accountability of humanity, as Allah concludes with a rhetorical question about His justice, asking, Is not Allah the most just of judges?
95:8. This reinforces the message of divine justice and the importance of adhering to faith and righteousness.
Sources
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95:1
95:1 · Muhammad Marmaduke Pickthall
وَٱلتِّينِ وَٱلزَّيْتُونِ
By the fig and the olive,
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95:8
95:8 · Muhammad Marmaduke Pickthall
أَلَيْسَ ٱللَّهُ بِأَحْكَمِ ٱلْحَٰكِمِينَ
Is not Allah the most conclusive of all judges?
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Tafsir Ibn Kathir on 95:1
Tafsir Ibn Kathir · 95:1
Surah Al-Tin is a Makkan chapter. Malik and Shu'bah narrated from 'Adi ibn Thabit from Al-Bara ibn Azib that the Prophet ﷺ used to recite Surah At-Tin during travel in one of the two units of prayer, and no one surpassed him in beautiful voice or recitation. This is recorded in their collections. Regarding the meanings of the oath in the verse, scholars have differed widely. Some say 'the fig' (At-Tin) refers to the mosque in Damascus, others say it is the place itself, or the mountain nearby. Al-Qurtubi states it refers to the Mosque of the People of the Cave. Al-Awfi related from Ibn Abbas that it is the Mosque of Noah on Mount Judi. Mujahid said it is simply 'your fig.' As for 'and the olive' (Az-Zaytun), Ka'b al-Ahbar, Qatadah, Ibn Zayd and others say this is the mosque in Jerusalem (Bayt al-Maqdis). Mujahid and Ikrimah interpret it as this very olive tree from which you extract oil. 'The Mount of Sinai' refers, according to Ka'b al-Ahbar and others, to the mountain where Allah spoke to Moses. 'And this secure city' means Makkah. This view is unanimously supported by Ibn Abbas, Mujahid, Ikrimah, Al-Husn, Ibrahim Al-Nakha'i, Ibn Zayd, and Ka'b al-Ahbar. Some of the Imams hold that the mention refers to three distinct locations, each of which Allah sent a major prophet from among the resolute Messengers with scripture: first, the place of the fig and the olive, which is Jerusalem, where Jesus son of Mary was sent; second, Mount Sinai where Allah spoke to Moses son of Imran; and third, Makkah, the secure city where Muhammad ﷺ was sent. It is noted that in the Torah's conclusion these three places appear in sequence: God coming from Mount Sinai, shining from Sa'ir (Jerusalem), and becoming manifest from the Mountains of Paran (Makkah). They are listed in chronological order of revelation; thus Allah swore by the noblest place, then the noblest among them, then the noblest among those two. The verse's meaning is then explained: "Verily We created man in the best of molds," which is the subject of the oath. Allah created man in the most perfect form, upright, harmonious in limbs and pleasing in appearance. "Then We reduced him to the lowest of the low" means his ultimate abode is Hell, as per Mujahid, Abu Al-Aliyah, Al-Hasan, Ibn Zayd and others. After such beauty and freshness, if a person does not obey Allah and follow the Messengers, his fate is the Fire. Hence the exception following: "except for those who believe and do righteous deeds." Others say the phrase means dropping to old age's worst state. This is reported from Ibn Abbas and Ikrimah, who stated: "Whoever collected the Qur'an will not be returned to senility." Ibn Jarir prefers this interpretation. But this reading does not fit well with exempting believers, since old age may affect some of them. Therefore, the main meaning, linked with punishment, is preferred, resembling the Qur'an's statement in Surah Al-Asr. The phrase "for them is a reward without end" means an unbroken, nonstop reward as mentioned before. Then Allah addresses the son of Adam, saying: "What can make you deny the Recompense (the Day of Judgment) after seeing the creation's beginning and knowing that one who originates creation surely can bring back the dead? What makes you deny the Return, when you know this?" Ibn Abi Hatim related that Ahmed ibn Sinan told him that Mansur said on asking Mujahid about "What can make you deny the Recompense?"—he replied: "May Allah forbid! It means man himself." This was also said by Ikrimah and others. Finally, the verse ends with: "Is not Allah the most just of judges?" meaning, is He not the most wise and fair judge who wrongs no one? Among His justice is to establish the Resurrection to reward the oppressed against their oppressors. Abu Hurayrah narrated a sound hadith in which the Prophet ﷺ said: "When one of you recites 'By the fig and the olive' and reaches the end 'Is not Allah the most just of judges?', let him say: 'Yes, and I bear witness to that.'" This is the conclusion of the Tafsir of Surah At-Tin. All praise is due to Allah.
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