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{{Short description|95th chapter of the Qur'an}}
{{redirect-multi|2|The Fig|The Figtree|other|Fig Tree (disambiguation)|and|Fig (disambiguation)}}
{{Use dmy dates|date=August 2022}}
{{Infobox surah
| number         = 95
| number-4      = 095
| name           = At-Tin
| name-ar        = التين
| name-en        = The Fig
| prev_sura      = Quran 94
| next_sura      = Quran 96
| classification = Meccan
| othernames-ar  = <!-- alternate Arabic names -->
| othernames     = The Fig Tree
| juz            = 30
| rukus          = <!-- if only one ruku, skip this field -->
| verses         = 8
| words          = 34
| letters        = 162
| muqattaat      = <!-- only if applicable -->
| sajdahs        = <!-- only if applicable -->
| audio          = Chapter 95, At-Tin (Murattal) - Recitation of the Holy Qur'an.mp3
}}
{{Quran}}
[[File:Chapter 95, At-Tin (Mujawwad) - Recitation of the Holy Qur'an.mp3|thumb|right|At-Tin in [[mujawwad]]]]
[[File:Ficus carica8.jpg|thumb|right|A fruiting [[Common Fig]] tree (''F. carica'')]]
'''At-Tīn''' ({{langx|ar|التين}}, "The Fig, The Figtree") is the ninety-fifth surah of the [[Qur'an]], with 8 [[ayat]] or verses.

==Summary==
:'''1-4''' Oaths that God created man "in the best form" 	
:'''5-6''' God promises believers Paradise and disbelievers Hell
:'''7-8''' None may rightly deny the judgment-day<ref>[[Rev. E. M. Wherry, M.A.]] ''A Complete Index to Sale's Text, Preliminary Discourse, and Notes''</ref>

This [[sura]] opens by mentioning the [[ficus|fig]] (the sura's namesake), the [[olive]] of [[Jerusalem]], [[Mount Sinai]], and "this city secured" (generally considered to be [[Mecca]]).

[[Muhammad Asad]], the author of [[The Message of The Qur'an]] comments on these verses:

{{blockquote|text=The "fig" and the "olive" symbolize, in this context, the lands in which these trees predominate: i.e., the countries bordering on the eastern part of the Mediterranean, especially Palestine and Syria. As it was in these lands that most of the Abrahamic prophets mentioned in the Qur'an lived and preached, these two species of tree may be taken as metonyms for the religious teachings voiced by the long line of those God-inspired men, culminating in the person of the last Judaic prophet, Jesus. "Mount Sinai", on the other hand, stresses specifically the apostleship of Moses, inasmuch as the religious law valid before, and up to, the advent of Muhammad—and in its essentials binding on Jesus as well—was revealed to Moses on a mountain of the Sinai Desert. Finally, "this land secure" signifies undoubtedly (as is evident from 2:126) Mecca, where Muhammad, the Last Prophet, was born and received his divine call.|sign=Muhammad Asad|source={{usurped|1=[https://web.archive.org/web/20100513071959/http://arthursclassicnovels.com/koran/koran-asad10.html#The%20Ninety-Fifth%20Surah The Message of The Quran]}} }}

The [[cosmology]] of the [[Qur'an]] states that [[God]] made mankind out of [[clay]]. This sura suggests not only this, but that the mould which God used for man was "the best possible". The lowness of the clay has set humanity apart from God; because clay is heavier and more solid than [[fire]], from which the [[Genie|Jinn]] were made, and [[light]], from which the [[angels]] came.

However, not all humanity is condemned to absolute removal from God's company. The passage continues that "those who believe and do what is right will have a reward that will never be cut off". A human life, when perfected, will thus rise above its modest origins, giving the human condition a unique possibility for glory on the [[Eschatology|Last Day]]. God's judgment, for [[Jannah|Heaven]] or [[Jahannam|Hell]], cannot be contradicted, for "Is not God the best of judges?"

== The verses ==
{{Script/Arabic|'''بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ'''}}
<br />
1. {{Script/Arabic|'''وَٱلتِّينِ وَٱلزَّيْتُونِ'''}}
<br />
2. {{Script/Arabic|'''وَطُورِ سِينِينَ'''}}
<br />
3. {{Script/Arabic|'''وَهَٰذَا ٱلْبَلَدِ ٱلْأَمِينِ'''}}
<br />
4. {{Script/Arabic|'''لَقَدْ خَلَقْنَا ٱلْإِنسَٰنَ فِىٓ أَحْسَنِ تَقْوِيمٍ'''}}
<br />
5. {{Script/Arabic|'''ثُمَّ رَدَدْنَٰهُ أَسْفَلَ سَٰفِلِينَ'''}}
<br />
6. {{Script/Arabic|'''إِلَّا ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّٰلِحَٰتِ فَلَهُمْ أَجْرٌ غَيْرُ مَمْنُونٍ'''}}
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7. {{Script/Arabic|'''فَمَا يُكَذِّبُكَ بَعْدُ بِٱلدِّينِ'''}}
<br />
8. {{Script/Arabic|'''أَلَيْسَ ٱللَّهُ بِأَحْكَمِ ٱلْحَٰكِمِينَ'''}}

==Explanation==
The [[sura]] starts with three [[oath]]s; when the [[Quran]] presents an oath, there is a response (jawab) which is related to the oath. That is the central message of the surah. So without understanding the oath and its response, the message of the surah cannot be fully understood. In [[Classical Arabic]], a location would be called by what it was famous for. So fig and olive can refer to two locations. Fig refers to [[Mount Judi]], where [[Islamic view of Noah|Prophet Nuh's]] [[Noah's Ark|Ark]] landed,<ref>According to [[Mahmud al-Alusi]] in [[Ruh al-Ma'ani]]</ref> while At-Teen referring to Prophet Noah, the location where his Ark ship landed, az-Zaytoon referring to [[Jesus in Islam|Jesus]] who was born in [[Palestine (region)|Palestine]] where olives grow<ref>[[Mahmud al-Alusi]] – [[Ruh al-Ma'ani]]</ref> or [[Al-Aqsa]] in Palestine.<ref>[[Ibn Abbas]]</ref> These oaths refer to the 2 fruits and also their locations.<ref>According to [[Mujahid ibn Jabr]], [[Ikrimah ibn Abi-Jahl]], [[Hasan (hadith)|Hasan]] and Muhammad Ash-Shanqeeti</ref> So the idea that fig and olive refers to both fruit and location was a view of the [[Sahabah]] and their early students. According to [[Ruh al-Ma'ani]] by [[Mahmud al-Alusi]] The intent in naming two fruits is to mention two mountains from the Holy Land of Palestine. Toor refers to a lush, full of trees, green mountain.<ref>(According to [[Ibn Abbas]] and [[Qatadah]]).</ref> After ''Sayna'' in [[Sura]] [[Al-Mu'minoon]], ''Seeneen'' is the second version of the name of [[Mount Sinai]] which existed in the [[Hebrew]] Language among the Scholars. This mountain was not known among the Arabs generally. It is generally believed that [[Muhammad]] was illiterate and he did not have any Jewish companions in the Makkan era when this surah was revealed. So without knowing the narrations of [[Moses]] or Hebrew language, Muhammad was describing the variations in language of Hebrew linguist scholars. This was a proof of the Quran being divine word of [[God]] for the people who had most classified and secret narratives of Moses. "This entrusted city", primarily referring to [[Mekah]], also refers to [[Muhammad]] just as [[Islamic view of Noah|Noah]], [[Islamic view of Moses|Moses]] and [[Jesus in Islam|Jesus]] were referred by means of mentioning their relative locations in first two ayaat.<ref>According to several scholars including Dr.[[Israr Ahmed]] and [[Mahmud al-Alusi]]</ref> A contemporary scholar [[Nouman Ali Khan]] suggests that it also refers to [[Islamic view of Abraham|Abraham]] as he was the person who established the city [[Mekah]].

[[Ayah]] 4 is ''Jawab-ul-Qasam'' (Response of the Oath). Quran tells that the Messengers, Noah, Abraham/Ibraheem, Jesus, Moses, and Muhammad, the 'Uluw al 'azam or most persevering of the Prophets, are the best examples for humanity in the perfect (taqweem) form, they are higher examples for humanity in contrast with the animals and low levels that [[philosophers]]/[[psychologists]] have put forward for mankind.<ref>[[Hamiduddin Farahi]]</ref> ''Then We return him to the lowest of the low'' in [[Ayah]] 5 signifies that Allah creates the human in a balance of [[Human body|body]] and spirit. When there is an imbalance i.e. too much worldly affairs and too little spiritual connection with [[God]] – human gets weak/hasty/ungrateful etc. But when there is a balance of spiritual [[worship]] to Allah and permissible worldly matters – man gets strong and in the most upright position. Lack of focus on keeping balance causes human to be reduced to the lowest thinking and actions. In the next [[Ayah]] the [[Sura]] presents the solution of human evilness. Except those who believe (inside actions). And do good deeds. (outside actions) This is just being alluded to, in this surah, but the full explanation is given in surah [[Al-Asr]]. Allah will give them a favor of [[Jannah|Paradise]], and the believers will not credit it to anyone except Allah.<ref>[[Ibn Kathir]]: You have to climb a steep mountain (imagery from surah [[Al-Balad]] 90:11 and [[Al-Muddathir]] 74:17). Either you have to either climb the steep path in this life, or the next life.</ref>

After the oaths, referring to the messengers, letting the reader/listener realize that [[human being]] is more higher than other [[animal species]] eventually towards the end of the surah, the pondering question is being posed to the audience in penultimate ayah ''So what yet causes you to deny the Recompense?'' And then the closing ayah of the Surah is also another question but this one is asked in a critique way that ''Is not Allah the most just of judges?'' Allah's Messenger [[Muhammad]] would respond to this ayah even in [[Salah]] – with the following words

"سبحانك الله و بلا أنا على ذلك من الشهيدين" subhanakAllah wa bal-laa ana 'ala dhalik min ash-shahideen

(Glory be to Allah, and no doubt I am on that from the witnesses).

==Placement and coherence with other surahs==
The idea of textual relation between the verses of a chapter has been discussed under various titles such as ''nazm'' and ''munasabah'' in non-English literature and ''coherence'', ''text relations'', ''intertextuality'', and ''unity'' in English literature. [[Hamiduddin Farahi]], an [[Islamic]] scholar of the [[Indian subcontinent]], is known for his work on the concept of nazm, or coherence, in the Quran. [[Fakhruddin al-Razi]] (died 1209 CE), Zarkashi (died 1392) and several other classical as well as contemporary Quranic scholars have contributed to the studies.<ref name=farrahi>{{cite book|last=Hamiduddin Farahi|author-link=Hamiduddin Farahi|first=translated by Tariq Mahmood Hashmi|title=Exordium to coherence in the Quran: an English translation of Fātiḥah Niẓām al-Qurʼān|year=2008|publisher=al-Mawrid|location=Lahore|isbn=978-9698799571|edition=1st}}</ref> This surah belongs to the seventh and final group of surahs, which starts from [[Al-Mulk|Surah Al-Mulk]] (67) and runs to the end of the Quran. According to [[Javed Ahmad Ghamidi]] {{blockquote|The theme of this group is Warning the leadership of the Quraysh of the consequences of the Hereafter, and delivering glad tidings to Muhammad (sws) of the supremacy of the truth in Arabia. This theme gradually reaches its culmination through the arrangement of various surahs in this group.<ref name ="ghamdi">[[Javed Ahmad Ghamidi]]</ref><ref>{{cite web |title=Quran |url=https://www.javedahmedghamidi.org/#!/quran-home |website=Javed Ahmad Ghamidi}}</ref>
}}

{|class="wikitable"
! Phase !! From !! To !! Central theme
|-
| I || [[Al-Mulk]] {{qref|67|1|b=y|s=y}} || [[Al-Jinn]] {{qref|72|1|b=y|s=y}} || Indhar (Warning)
|-
| II || [[Al-Muzzammil]] {{qref|73|1|b=y|s=y}} || [[Al-Inshirah]] {{qref|94|1|b=y|s=y}} || Indhar-i 'am (Augmented Warning)
|-
| III || At-Tin {{qref|95|1|b=y|s=y}} || [[Quraysh (surah)]] {{qref|106|1|b=y|s=y}} || Itmam al-Hujjah (Conclusive Communication of the Truth)
|-
| IV || [[Al-Ma'un]] {{qref|107|1|b=y|s=y}} || [[Al-Ikhlas]] {{qref|112|1|b=y|s=y}} || Hijrah and Bara'ah (Migration and Acquittal)
|-
| V || [[Al-Falaq]] {{qref|113|1|b=y|s=y}} || [[Al-Nas]] {{qref|114|1|b=y|s=y}} || The Conclusion/The End
|}

==References==
{{Reflist}}

==External links==
*[https://quran.com/95 Quran 95] [[Clear Quran translation]]
{{Sura|95|[[Al-Inshirah]]|[[Al-Alaq]]}}
{{Authority control}}

[[Category:Chapters in the Quran|Tin]]