عَمَُّْ ْ 1541 اَلتِّیْن
وَالتِّينِ وَالزَّيْتُونِ ﴿۱﴾ وَطُورِ سِينِينَ ﴿۲﴾ وَهَذَا الْبَلَدِ الْأَمِينِ ﴿۳﴾ لَقَدْ خَلَقْنَا الْإِنْسَانَ فِي أَحْسَنِ تَقْوِيمٍ ﴿۴﴾ ثُمَّ رَدَدْنَاهُ أَسْفَلَ سَافِلِينَ ﴿۵﴾
﴾1﴿ Wat teeni waz zaitoon
﴾2﴿ Wa toori sineen
﴾3﴿ Wa haazal balad-il ameen
﴾4﴿ Laqad khalaqnal insaana fee ahsani taqweem
﴾5﴿ Thumma ra dad naahu asfala saafileen
﴾1﴿ By the fig and the olive
﴾2﴿ And by Mount Sinai (Or the one full of light)
﴾3﴿ And by this secure city
﴾4﴿ Indeed, We created man in the best stature
﴾5﴿ Then We returned him to the lowest of the low
And its other name is "Wat-Teen."
Relevancy:
This surah has several connections with the previous surah:
In the previous surah, encouragement was given for inviting others to the truth, while in this surah, the purpose of that invitation is mentioned, which is Tawhid (the oneness of Allah).
In the previous surah, the status of the Prophet (May Allah bless him and give him peace) was mentioned, whereas in this surah, the status of mankind in general is discussed.
Claim of this surah:
The affirmation of Tawhid (the oneness of Allah), which is ingrained in human nature, is mentioned in verses 4 and 8.
The affirmation of the Day of Judgment is then mentioned as a consequence in verse 7.
Additionally, one name of Allah and two of His attributes of action are mentioned in this surah.
Summary of the surah:
First, the evidences are mentioned, followed by the central assertion of the surah up to verse 4. Then, mankind is divided into two categories—warning for one in verse 5 and glad tidings for the other in verse 6. The affirmation of the Day of Judgment is then presented as a logical consequence in verse 7, followed by the explicit assertion of Tawhid in verse 8.
[1] "وَالتِّينِ وَالزَّيْتُونِ" – These two oaths serve as a form of testimony.
[2] This is the third oath. "طُورِ" (Tur) refers to any green mountain, and it is also the name of the mountain where Musa (peace be upon him) received revelation. "سِينِينَ" (Sinīn) refers to either a mountain full of fruit-bearing trees or the name of the region where Mount Tur is located.
Here, the intended reference is to the mountain where revelation first descended upon Musa (peace be upon him), and where his appointed meetings with Allah took place. Because this mountain is full of great benefits, it is being mentioned in the oath.
Alternatively, the mention of the place (Mount Tur) may be used to refer to the person (Musa, peace be upon him) who received revelation there.
[3] This is the fourth oath, referring to Makkah al-Mukarramah, where Ibrahim (peace be upon him) built the Ka'bah and prayed for its security. It is also the city where revelation was first sent to the Seal of the Prophets (May Allah bless him and give him peace).
Here, the intended meaning could be:
The city of Makkah itself.
Ibrahim (peace be upon him).
Muhammad (May Allah bless him and give him peace).
This follows the rhetorical style of mentioning a place while intending the honored person associated with it.
[4] This is the response to the oaths.
"(الْإِنْسَانَ)" – This refers to all of humanity.
"(فِي أَحْسَنِ تَقْوِيمٍ)" – "Taqwīm" means structure and formation, referring to both the external physical form and the internal spiritual nature of humans, both of which are created in the best way.
The inner spiritual form: Every human is naturally created upon Tawhid, as mentioned in Surah Ar-Rum (30).
A Sahih Hadith states: "Every child is born upon the Fitrah (natural inclination toward Tawhid).”
The physical structure: Humans are created with an upright posture, separate hands and feet, the ability to eat with their hands, and a beautiful face.
Note: The connection between the oaths and the response to the oaths can be understood in two ways:
First Interpretation (Considering the Mentioned Places – Fig, Olive, Mount Tur, and Makkah)
In these places, Allah has placed countless benefits, and they serve as examples of His power.
However, people are divided into two groups:
Some recognize these signs as proofs of Allah’s power and benefit from them.
Others consider them insignificant and purposeless.
Similarly, Allah created humans upon the belief in Tawhid (Oneness of Allah).
Some remain firm on this belief.
Others deviate into Judaism, Christianity, Zoroastrianism, and other beliefs.
Humans themselves are a great sign of Allah’s power, as scholars have said: "Man is a microcosm of the universe."
Second Interpretation (Considering the Five Prophets – Nuh, Isa, Musa, Ibrahim, and Muhammad, peace be upon them all)
These prophets endured great hardships in these sacred places for the cause of Tawhid.
They invited people to the oneness of Allah despite immense struggles.
This is evidence that humans were originally created upon Tawhid, but some abandon it due to external influences.
[5] Since "الْإِنْسَانَ" (humankind) initially referred to all of humanity, this verse now divides them into categories.
One group consists of those who abandon Tawhid and fall into disbelief and polytheism, thereby altering their natural faith.
This verse serves as a warning for them: "أَسْفَلَ سَافِلِينَ" (the lowest of the low).
Regarding "أَسْفَلَ سَافِلِينَ," scholars have two interpretations:
It refers to reaching the most wretched stage of life—old age, where after possessing knowledge and intellect, a person regresses into ignorance and weakness.
It refers to the punishment of Hellfire, which is a stronger and more fitting interpretation.