95:6 At-Tin (The Fig)

إلا من من الله عليه بالإيمان والعمل الصالح، والأخلاق الفاضلة العالية، { فَلَهُمْ } بذلك المنازل العالية، و { أَجْرٌ غَيْرُ مَمْنُونٍ } أي: غير مقطوع، بل لذات متوافرة، وأفراح متواترة، ونعم متكاثرة، في أبد لا يزول، ونعيم لا يحول، أكلها دائم وظلها.

"إلا الذين آمنوا وعملوا الصالحات" فاستثنى من جنس الإنسان عن الخسران الذين آمنوا بقلوبهم وعملوا الصالحات بجوارحهم "فلهم أجر غير ممنون" أي غير مقطوع.

Which was revealed in Makkah

The Recitation of Surat At-Tin in the Prayer while traveling

Malik and Shu`bah narrated from `Adi bin Thabit, who narrated that Al-Bara' bin `Azib said, "The Prophet used to recite in one of his Rak`ahs while traveling `At-Tin waz-Zaytun' (Surat At-Tin), and I have never heard anyone with a nicer voice or recitation than him." The Group has recorded this Hadith in their books.

بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ

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

The Explanation of At-Tin and what comes after it

Al-`Awfi reported from Ibn `Abbas that what is meant by At-Tin is the Masjid of Nuh that was built upon Mount Al-Judi. Mujahid said, "It is this fig that you have."

وَالزَّيْتُونِ

(By Az-Zaytun.) Ka`b Al-Ahbar, Qatadah, Ibn Zayd and others have said, "It is the Masjid of Jerusalem (Bayt Al-Maqdis)." Mujahid and `Ikrimah said, "It is this olive which you press (to extract the oil)."

وَطُورِ سِينِينَ

(By Tur Sinin.) Ka`b Al-Ahbar and several others have said, "It is the mountain upon which Allah spoke to Musa."

وَهَـذَا الْبَلَدِ الاٌّمِينِ

(By this city of security.) meaning Makkah. This was said by Ibn `Abbas, Mujahid, `Ikrimah, Al-Hasan, Ibrahim An-Nakha`i, Ibn Zayd and Ka`b Al-Ahbar. There is no difference of opinion about this. Some of the Imams have said that these are three different places, and that Allah sent a Messenger to each of them from the Leading Messengers, who delivered the Great Codes of Law. The first place is that of the fig and the olive, which was Jerusalem, where Allah sent `Isa bin Maryam. The second place is Mount Sinin, which is Mount Sinai where Allah spoke to Musa bin `Imran. The third place is Makkah, and it is the city of security where whoever enters is safe. It is also the city in which Muhammad was sent. They have said that these three places are mentioned at the end of the Tawrah. The verse says, "Allah has come from Mount Sinai - meaning the one upon which Allah spoke to Musa bin `Imran; and shined from Sa`ir - meaning the mountain of Jerusalem from which Allah sent `Isa; and appeared from the mountains of Faran - meaning the mountains of Makkah from which Allah sent `Isa; and appeared from the mountains of Faran - meaning the mountains of Makkah from which Allah sent Muhammad ." Thus, He mentioned them in order to inform about them based upon their order of existence in time. This is why He swore by a noble place, then by a nobler place, and then by a place that is the nobler than both of them.

Man becoming Lowly even though He was created in the Best Form

and the Result of that Allah says,

لَقَدْ خَلَقْنَا الإِنسَـنَ فِى أَحْسَنِ تَقْوِيمٍ

(Verily, We created man in the best form.) This is the subject being sworn about, and it is that Allah created man in the best image and form, standing upright with straight limbs that He beautified.

ثُمَّ رَدَدْنَـهُ أَسْفَلَ سَـفِلِينَ

(Then We reduced him to the lowest of the low.) meaning, to the Hellfire. This was said by Mujahid, Abu Al-`Aliyah, Al-Hasan, Ibn Zayd and others. Then after this attractiveness and beauty, their destination will be to the Hell-fire if they disobey Allah and belie the Messengers. This is why Allah says,

إِلاَّ الَّذِينَ ءَامَنُواْ وَعَمِلُواْ الصَّـلِحَـتِ

(Save those who believe and do righteous deeds.) Some have said,

ثُمَّ رَدَدْنَـهُ أَسْفَلَ سَـفِلِينَ

(Then We reduced him to the lowest of the low.) "This means decrepit old age." This has been reported from Ibn `Abbas and `Ikrimah. `Ikrimah even said, "Whoever gathers the Qur'an (i.e., he memorizes it all), then he will not be returned to decrepit old age." Ibn Jarir preferred this explanation. Even if this was the meaning, it would not be correct to exclude the believers from this, because some of them are also overcome by the senility of old age. Thus, the meaning here is what we have already mentioned (i.e., the first view), which is similar to Allah's saying,

وَالْعَصْرِ - إِنَّ الإِنسَـنَ لَفِى خُسْرٍ إِلاَّ الَّذِينَ ءَامَنُواْ وَعَمِلُواْ الصَّـلِحَـتِ

(By Al-`Asr. Verily man is in loss, except those who believe and perform righteous deeds.) (103:1-3) Concerning Allah's statement,

فَلَهُمْ أَجْرٌ غَيْرُ مَمْنُونٍ

(Then they shall have a reward without end.) meaning, that will not end, as we have mentioned previously. Then Allah says,

فَمَا يُكَذِّبُكَ

(Then what causes you to deny) meaning, `O Son of Adam!'

بَعْدُ بِالدِّينِ

(after this the Recompense) meaning, `in the recompense that will take place in the Hereafter. For indeed you know the beginning, and you know that He Who is able to begin (the creation) is also able to repeat it which is easier. So what is it that makes you deny the final return in the Hereafter after you have known this' Then Allah says,

أَلَيْسَ اللَّهُ بِأَحْكَمِ الْحَـكِمِينَ

(Is not the Allah the best of judges) meaning, `is He not the best of judges, Who does not oppress or do any injustice to anyone' And from His justice is that He will establish the Judgement, and He will give retribution to the person who was wronged in this life against whoever wronged him. This is the end of the Tafsir of Surat wat-Tin waz-Zaytun and all praise and thanks are due to Allah.

except those who believe and perform righteous deeds for they shall have an unfailing reward one unending — in a hadīth it is stated ‘When a believer reaches that stage of old age which prevents him from performing good deeds then what he used to do is recorded in his favour instead’.

إِلَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ فَلَهُمْ أَجْرٌ غَيْرُ‌ مَمْنُونٍ ‌ (except those who believed and did righteous deeds, because for them there is a reward never ending....95:6). The foregoing interpretation of the preceding verse should not be misunderstood. The exceptive sentence does not mean that the believers will not attain to decrepit old age. It would not be correct to exclude the believers from this, because some of them are also overcome by the senility of old age. The sense, however, is that they do not suffer a big harm due to their physical or mental deterioration in old age. Only those will suffer from it who spent their entire energy on improving their physical condition that has now ended. They shall have no portion of it in the Hereafter. The righteous believers will have an unfailing reward. This verse makes it clear that even after reaching old age, a believer never becomes useless. Even in decrepitude he can accumulate rewards - comfort and high positions - for the Hereafter that are eternal. During the period of senility when he is unable to do righteous deeds, the good deeds will be recorded in his Record Book which he used to do in good health. Sayyidna Anas ؓ narrates that the Holy Prophet ﷺ said that when a Muslim falls ill Allah instructs the recording angels to record the good deeds he used to perform in good health. [ Al-Baghawi transmitted it in Sharh-us-Sunnah from Abu Musa, and Bukhari has reported the same rewards for a traveller and a person suffering from a disease.) Here instead of mentioning the rewards and blessings of Paradise for the righteous believers, the verse reads: لَهُمْ أَجْرٌ‌ غَيْرُ‌ مَمْنُونٍ (for them there is a reward never ending.) This could signify that their reward starts in this mortal world [ and continues in the Hereafter eternally ]. Allah gathers around them in their decrepit old age such sincere companions who benefit from them spiritually until the last moment of their life. They serve them in every possible way. The righteous servants of Allah in decrepitude are productive while generally the senile and people in bad health are thought to be unproductive.

Some commentators say that the statement - رَ‌دَدْنَاهُ أَسْفَلَ سَافِلِينَ (We turned him into the lowest of the low) does not refer to human beings in general. It refers specifically to unbelievers who destroyed the God-given best composition, human perfection, honour and intellect by pursuing physical pleasures. As a result of their ingratitude, they will be turned into the lowest of the low. In this interpretation, the exception - إِلَّا الَّذِينَ آمَنُوا (except those who believed and did righteous deeds, because for them there is a reward never ending) will carry its basic interpretation, in that they will not be turned into the lowest of the low. For those who believed and did righteous deeds, there is a reward that is unending. [ Thus in al-Mazhari ].