REFLECTIONS ON THE CHAPTER OF THE FIG 
In the Name of God, The Most Beneficent, The Most Merciful.
” By the Fig and the Olive, [95:1]
And (Mount) Tur of Sinin, [95:2]
وَهَذَا الْبَلَدِ الْأَمِينِ
And this city of security (Mecca), [95:3]
لَقَدْ خَلَقْنَا الْإِنسَانَ فِي أَحْسَنِ تَقْوِيمٍ
We have indeed created man in the best of moulds, [95:4]
ثُمَّ رَدَدْنَاهُ أَسْفَلَ سَافِلِينَ
Then We render him the lowest of the low, [95:5]
إِلَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ فَلَهُمْ أَجْرٌ غَيْرُ مَمْنُونٍ
Save those who believe and do righteous deeds, for them is a reward unending. [95:6]
فَمَا يُكَذِّبُكَ بَعْدُ بِالدِّينِ
What then makes you reject thereafter the Last Judgement? [95:7]
أَلَيْسَ اللَّهُ بِأَحْكَمِ الْحَاكِمِينَ
Is not God the Most Just of judges? [95:8]
Contents of Surah Tin
In The Name of God, The Beneficent, The Merciful.
The theme in this Surah, indeed, pivots on the subject of the creation of Man; the finest mould, and the processes of his development and his lowliness. The subject begins with some comprehensive oaths at the beginning of the Surah, and then, after enumerating some of the sources of Man’s victory and salvation, it concludes with the emphasis on Resurrection and the absolute Sovereignty of God.
The Holy Prophet (S) is narrated to have said:
“God will endow, in this world, the two qualities of safety and certainty to the person who recites it (Surah Tin). and when he dies, He will give him rewards equal to the reward of fasting one day (multiplied) by the number of all those who have recited this Surah.” 
This Surah was revealed in Mecca.
The evidence is the verse, itself:
“And this city of security (Mecca)”,
containing the demonstrative adjective ‘This’ which refers to something near.
Surah Tin, Verses 1-8
In The Name of God, The Beneficent, The Merciful.
- “By the Fig and the Olive,”
- “And (Mount) Tur of Sinin,”
- “And this city of security (Mecca),”
- “We have indeed created man in the best of moulds,”
- “Then We render him the lowest of the low,”
- “Save those who believe and do righteous deeds, for them is a reward unending.”
- “What then makes you reject thereafter the Last Judgement?”
- “Is not God the Most Just of judges?”
We Have Created Man In the Finest of Moulds
There are four meaningful oaths at the beginning of this Surah to be as an introduction to an important statement.
“By the Fig and the Olive,”
“And (Mount) Tur of Sinin,”
“And this city of security (Mecca),”
The term “tin” (التين) means ‘fig’, and the term “zaytun” (الزَّيْتُونِ) means ‘olive’; the same fruit that is the source of a useful oil.
The oaths are to these two well-known fruits or to something else. There is much difference of opinion among the commentators as to the exact meaning.
Some, of course, say that they mean the same two fruits that contain the extraordinary nutritive and creative properties. Some others believe that they refer to the two mountains on which the two cities of Damascus and Jerusalem are located, since these two sacred cities are the lands where many great prophets of God have appeared. These two oaths coordinate with the third and fourth oaths that refer to the other sacred lands.
Some have also said that these two mountains are called :
“tin” ‘fig’ and “zaytun” ‘olive’, because the fig trees are cultivated on one and olives on the other.
Again, some believe that “tin” ‘fig’” refers to the time of Adam when he and Eve clothed themselves with the leaves of the fig tree, in Heaven; and “zaytun” ‘olive’ refers to the last stage of the deluge at the time of Noah when he sent a pigeon out to search for a piece of land appearing after the flood and it came back bringing a small branch from an olive tree by which Noah understood that the flood was over and dry land had appeared, (hence, the olive branch is a symbol of peace and security).
Furthermore, some think that the term “tin” ‘fig’ refers to Noah’s Mosque which was built on Mount Judi of the Ararat range; and that “zaytun” ‘olive’ refers to Jerusalem.
The appearance of the verse, at first glance, denotes to the two known fruits, but with paying close attention to the following oaths they are apt to be two mountains or two sacred centers that are respected.
There is a tradition from the Holy Prophet (S) which says that God selected four cities, among all cities, and He stated these first three verses about them:
“By the Fig and the Olive,”
“And (Mount) Tur of Sinin,”
“And the city of security (Mecca),”
that “tin” is Medina, “zaytun” is Jerusalem, “tur-i-sinin” is Kufa, and “hath-al-balad-il-amin” (the city of security) is Mecca. 
The purpose of using the term “tur-i-sinin” as rendered by some commentators, seems to be “tur-i-sina” (the Mount of Sina) where olive trees, full of fruit, are found.
Sina is interpreted as a Mount full of bounties, or full of trees, or beautiful; it is the same Mount that Moses used to visit to perform his supplications.
Some also believe that it is a mountain near Kufa and in the land of Najaf.
Some have cited that “sinin”(سِينِينَ) and “sina” (سيناء) are one in the same which mean ‘bountiful’.
It is certain that ‘the city of security’ refers to Mecca, a land which was known as a secure region even in pagan times. Its sacred character was always respected, and no fighting was allowed in its territory even against criminals and murderers; so, when they reached there they were in complete security.
This land is considered especially important in Islam; so important that its animals, trees and birds should be left in complete security; even more so is the state of people.
It is noteworthy that the word “Tin” ‘fig’ is mentioned only in this Surah, which is only once in the whole Qur’an, while the word “zaytun” ‘olive’ is seen in six clear occurrences of all the verses of Holy Qur’an and once it is mentioned by implication where it says; “Also a tree springing out of Mount sinin, which produces oil, and relish for those who use it for food”.
Even if we render these two oaths (about Tin and Zaytun) to their first common meanings, i.e. the known ‘fig’ and ‘olive’, They are meaningful oaths, because: the fig is a very good, nutritious food; a suitable morsel for anyone and any age; free from skin, stone, or commercial additives.
Scientists of nutrition say that the fig can be used as a natural sugar for babies. Sportsmen and also those who are weak or are decrepit, due to old age, can use the fig for food.
It is said that Plato liked figs so much so that some have called it a friend of philosophers; Socrates knew the fig as an absorber of useful materials, in the body, and a repulsor of harmful ones.
Galen arranged a special diet of figs for athletes. In ancient Rome and Greece, too, the champions were given figs to eat.
Scientists, experts on nutrition, say that the fig is full of various vitamins and sugar. It can be used as a remedy for some diseases, particularly when the fig and honey are equally mixed, which can be very useful in curing stomach ulcers. Eating dried figs is useful in strengthening the memory. In brief, because of having mineral elements which cause the balance between the bodily faculties and the blood, the fig has been introduced as a food appropriate for all at any age and in any condition.
A tradition narrated from Imam Ali Ibn Musa Ar-Ridha (S) says:
“The fig removes the bad smell of the mouth. It strengthens the gums and bones, causes the hair to grow, puts an end to some ailments so that medicine is not needed.”
Then he added:
Now, let us consider the ‘olive’!
Food specialists and some scientists who have spent a large part of their lives studying the various properties of fruits, think of the olive and its oil as being of extraordinary importance. They believe that those who wish to be always healthy should use this elixir of life.
Olive oil is a close companion of the liver in Man. Furthermore, for treating the troubles of the kidneys, biliary calculus, renal colic, hepatic colic, and for treating constipation, olive oil is very effective.
Olive oil also contains a variety of vitamins, besides having phosphorus, sulphur, calcium, iron, potassium and manganese.
Ointments made of olive oil and garlic are recommended useful for some rhematism ailments. The crystals of cholesterol in the gall bladder may be dissolved by a diet of olive oil.
It is narrated from Amir-al-Mo’mineen Ali (as) thus:
“(the people of) the house where vinegar and olive oil are used in their meal will not be in poverty, and this has been in the prophets’ meal.”
A tradition narrated from Imam Ali-Ibn-Musa-ar-Riza (S) says:
“Olive oil is a good food stuff. It makes the smell of the mouth sweet, removes phlegm, makes the colour of the face cheerful, strengthens the nerves, puts an end to sickness and weakness, and quenches the fire of wrath.”
Let us conclude this subject with a tradition from the Holy Prophet (S) who said:
“Have olive oil in your food and grease your body with it since it is from a Holy Tree.”
After mentioning these four significant matters, it refers to what the oaths are for; thus:
“We have indeed created man in the best of moulds.”
The term “taqwim” (تقويم) means to form something into an appropriate shape in a moderate regulation: the broadness of the meaning refers to the fact that God has created malt proportionately in all respects; both from the bodily point of view and from the spiritual and rational point of view, because He has settled all faculties in him and prepared him appropriately to cover a great path towards development.
Although man is a ‘microcosm’, He has set the ‘macrocosm’ in him and has promoted him to such a high position that it is said:
“We have honored the sons of Adam…”,
and man about whose creation He says:
“…So blessed be God, the Best to create!”.
But, if the same ‘man’, with all his privileges, deviates from the path of truth he will fall so deep as unto ‘the lowest of the low’ and will be abased to the lowest possible position.
Hence, in the next verse, it says: “Then We render him the lowest of the low.”
As it is known, there are always deep valleys beside high mountains. Similarly, for Man’s exalted position as God’s vicegerent, there is a grievous lowness. And why not? If Man uses his faculties aright and follows God’s law, he will reach the high and noble destiny intended for him.
But, if he rebels against God, and using his talents and faculties, follows after evil, he will fall even lower than the beast;
‘the lowest of the low’. Save those who believe and do righteous deeds, for them is a reward unending.”
The term “mamnun” (مَمْنُونٍ) is based on “man” which, here means ‘broken off’ or deficiency’, hence, the term “ Ghayru mamnun” is rendered as ‘an uninterrupted reward without any deficiency’. Some have interpreted it as ‘the lack of obligation’, but the first meaning seems more suitable.
Some have commented on the sentence, “Then We rendered him the lowest of the low” with the sense of ‘weakness and extreme feebleness of mind due to old age’, but this does not fit with the exception in the next verse. Therefore, with regard to all the verses before and after it, the first commentary seems more proper.
The next verse, addressing ungrateful Man who is careless about the signs and evidences of the Resurrection, inquires:
“What then makes you reject thereafter the Last Judgment?”
The structure of your body, on the one hand and the structure of the endless universe, on the other, all indicate that the fleeting life of this world cannot be the final goal of the creation or of this splendid, vast universe.
All of them are preliminary to a wider and more complete world; and as the Holy Qur’an points out ‘the first form of creation’ warns you of that:
“And you certainly know already the first form of creation: Why then do you not celebrate His praises?” 
Every year, plants, in nature, and before our very eyes become renewed and remind us of the scene of death and rebirth, again and again. Each of the uninterrupted stages during the developing period of a foetus is counted as a new resurrection and a new life, and yet, how is it that Man can deny the Reckoning Day?
Considering what was stated in the above, it is clear that the addressee, in this verse, is Man, collectively. The possibility that the addressee is the Messenger of Islam (S) with the meaning of ‘having the evidences of the Resurrection, who or what if able to deny you’ seems improbable.
And, also, it becomes clear that the objective meaning of the word “din” (الدِّينِ) , here is not ‘religion’; it means ‘the Day of Reckoning’. The following verse also attests to this idea.
“Is not God the Most Just of judges?”
So, if we take the word “din” with the whole meaning of ‘religion’, this verse means: ‘Are God’s laws and decrees not wisest of all?, or God’s creation of Man is full of knowledge and wisdom in all respects.’
But, as it was said before, the, first meaning seems more fitting.
According to a tradition from the Holy Prophet (S), whenever he recited Surah Tin and after reciting the verse:
“Is not God the Most Just of judges’!”
He used to say:
“Yes, and I am the witness to this (that God is the Most Just of judges.”)
As Muslims, we should always reflect on nature and how God has created and shaped the world we live in. As Muslims, we should be grateful for life. Life is a blessing and life gives us many lessons. Every fruit we eat, every step we take in nature and every moment we witness of God’s beautiful creations, we as Muslims should reflect on God’s creations and thank God for every atom we witness in this universe.
We should also reflect on places that God has blessed, such as Mecca, Medina, and Jerusalem. God has honored human beings of honor so much that even the places they lived in are honored and their memory stays forever. Don’t worry about your honor and your memory. God will always lift up your honor and your memory. All good comes from God and we follow God’s path to what leads to good. With the help of reflection and how we should act in different situations so that we get closer to God, is something that God wants us to do. God takes an oath by these things. We should take it seriously and we should reflect on the creations.
God created us in the best of fashions, forms and shapes. The human being is honoured from his origin. God created the Human being and honoured him, and God also wants the human being to live a life of honour and dignity. The human being must appreciate the fitrah he has inside himself and he must understand that God wants the human being to live a life of honour and dignity in every aspect of life. The faithful and the good-doer will never taste a degrading level. A believer will always be in a state of highness.
The believer will also realize that the higher up he or she comes, then you will understand that God is the best of judges. Unfortunately, many Muslims without strong faith have so weak Iman and pride that they start judging other people when they themselves have more sins than those they judge. A believer should never be superficial, prejudiced and judgmental. Check yourself before you look at others. Do not judge, because you may be much inferior to that person, You never know. That is why, it is important that you always scrutinize yourself and try to improve yourself and your surroundings. You should always support each other in everything good you do. When you see that an individual below you needs help, then you reach out and help that person. As simple as that.
O Lord! We also confess that You are the Most Just of Judges.
O Lord! You created us in the best of moulds. Please help us to be the best, and most successful in our deeds and manners.
O Lord! Going on the path of faith and doing righteous deeds is not possible save with Your Grace; please bestow Your Grace on us.
- Majma’ Al-Bayan By Shaykh At-Tabrasi
- Tafsir Namuneh By Ayatollah Naser Makarem As-Shirazi
- Tafsir Al-Mizan By At-Tabatabaei
- Tafsir Nur Ath-Thaqalayn By Al-Huwayzi
- Tafsir As-Safi By Al-Kashaani
- Tafsir At-Tibyan By Shaykh At-Tusi
- Tafsir Jami’ Al-Jawami’ By Shaykh At-Tabrasi
- Tafsir Al-Qummi by Shaykh Ali Ibrahim Al-Qummi
- Tafsir Ash-Shobbar
- Tafsir Min Wahy Al-Qur’an By Sayyed Muhammed Hussain Fadlallah
- Tafsir Al-Mubin by Sayyed Muhammed Jawad Al-Mughniyah
- Tafsir Furat Al-Kufi
- The Study Qur’an by Hossein An-Nasr
- Tafsir Al-Burhan fi Tafsir Al-Qur’an By Sayyid Al-Bahrani
- Tafsir Al-Kabir by Fakhr Ad-Din Ar-Razi
- Tafsir Al-Kashaaf By Zamakshari
- Tafsir At-Tabari By Imam At-Tabari
- Tafsir Al-Qurtubi by Imam Al-Qurtubi
- Tafsir Ibn Kathir By Ibn Kathir
- Tafsir Ma’alim At-Tanzil By Al-Baghawi
- Tafsir Durr Al-Manthur By Jalaluddin As-Suyuti
- Tafsir Anwar At-Tanzil wa-Asrar At-Ta’wil By Al-Baydhawi
- Tafsir Ruh Al-Ma’ani By Imam Al-Alusi
- Tafsir At-Tahrir wa At-Tanwir by Ibn Ashour
- Tafsir Fath Al-Qadir By Al-Shawkani
 Majma-‘Al-Bayan,vol, 10, p, 510.
 Nur-uth-Thaqalayn, Commentary, vol. 5, p 606, Tradition 4.
 Kafi, vol. 6 p. 358. Behar-al-Anwar, vol. 66. p. 184
 The First University and the Last Prophet, vol. 9, p, 90
 Surah Bani Isra-il, No. 17, verse 70
 Surah Mo’minun, No. 23 verse 14
 Surah Waqi’ah, No. 56, verse 62
| REFLECTIONS ON THE CHAPTER OF THE FIG