At-Tin

See ayat 8 for tafseer.

See ayat 8 for tafseer.

See ayat 8 for tafseer.

See ayat 8 for tafseer.

See ayat 8 for tafseer.

See ayat 8 for tafseer.

See ayat 8 for tafseer.

After presenting these four profoundly meaningful oaths, the verse states the response to the oath as follows: “Indeed, We created the human being in the best and most well‑proportioned form.” (لَقَدْ خَلَقْنَا الْإِنسَانَ فِي أَحْسَنِ تَقْوِيمٍ). The term تقويم signifies bringing something into a proper form, a balanced structure, and a sound and fitting state. The breadth of its meaning indicates that God created the human being in the most suitable and harmonious manner in every respect—physically, spiritually, and intellectually. All capacities and potentials were placed within his being, qualifying him to traverse an exceptionally great ascending arc of perfection. Despite being, in appearance, a small entity, the greater universe has been encompassed within him, and he has been endowed with such capacities and aptitudes that he became worthy of the divine proclamation وَلَقَدْ كَرَّمْنَا بَنِي آدَمَ (“We have honored the children of Adam”) (al‑Isrāʾ: 70). The same human creation whose completion prompted the declaration فَتَبَارَكَ اللَّهُ أَحْسَنُ الْخَالِقِينَ (“So blessed is God, the Best of creators”). Yet this very human being, despite all these privileges and honors, if he deviates from the path of truth, falls so low that he reaches أَسْفَلَ سَافِلِينَ. Hence the following verse states: “Then We reduce him to the lowest of the low.” (ثُمَّ رَدَدْنَاهُ أَسْفَلَ سَافِلِينَ). It is said that towering mountains are always accompanied by deep valleys. Alongside the vast ascending arc of human perfection stands a terrifying descending arc. How could it be otherwise, when the human being possesses every kind of potential? If he employs these capacities for righteousness, he reaches the highest peaks of honor; but if he directs them toward corruption and ruin, he becomes the source of the gravest فساد, and naturally slides toward أَسْفَلَ سَافِلِينَ. However, the next verse immediately adds an exception: “Except those who believe and perform righteous deeds, for they shall have a reward that is never cut off.” (إِلَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ فَلَهُمْ أَجْرٌ غَيْرُ مَمْنُونٍ). The word ممنون, derived from منّ, here conveys the meaning of being cut off or diminished; therefore, غير ممنون means an enduring, uninterrupted reward, free of all deficiency. Some have taken it to mean free from reproach or condescension, but the first meaning appears more appropriate. Some have interpreted ثُمَّ رَدَدْنَاهُ أَسْفَلَ سَافِلِينَ as referring to the weakness and decline associated with old age and the severe deterioration of faculties. However, this interpretation is not compatible with the subsequent exception clause; therefore, considering the context as a whole, the first interpretation remains the correct one. The following verse addresses the ungrateful human being who remains heedless of the proofs and signs of resurrection: “So what causes you, after this, to deny the Day of Judgment?” (فَمَا يُكَذِّبُكَ بَعْدُ بِالدِّينِ). On the one hand, the structure of your own existence, and on the other, the vast architecture of the universe, both indicate that this transient worldly life cannot be the ultimate purpose of your creation, nor of the creation of this immense cosmos. All of this serves as a prelude to a broader and more complete realm. As the Qur’an states, the نشأة أولى itself testifies to the نشأة أخرى: وَلَقَدْ عَلِمْتُمُ النَّشْأَةَ الْأُولَى فَلَوْلَا تَذَكَّرُونَ (al‑Wāqiʿah: 62). The world of vegetation annually reenacts before human eyes the spectacle of death and resurrection, while the successive stages of embryonic development are themselves each a form of renewal and re‑creation. Despite all this, how can a human being deny the Day of Recompense? From what has been explained, it becomes clear that the addressee of this verse is humankind in general. The suggestion that the Prophet PBUH & His Pure Progeny is being addressed here—meaning who or what could cause you to be accused of falsehood despite the proofs of resurrection—is implausible. It also becomes evident that الدين here does not mean religious law or doctrine, but recompense and the Day of Judgment. The next verse confirms this meaning: “Is not God the most just of judges?” (أَلَيْسَ اللَّهُ بِأَحْكَمِ الْحَاكِمِينَ). Even if الدين were taken to mean religion or law, the verse would then convey that God’s decrees and commands are the most wise, reliable, and just—or that God’s act of creation itself is infused with wisdom, knowledge, and governance. Nonetheless, as noted, the first meaning is more appropriate. It is narrated that when the Messenger of God PBUH & His Pure Progeny used to recite Sūrat al‑Tīn, upon reaching the verse أَلَيْسَ اللَّهُ بِأَحْكَمِ الْحَاكِمِينَ, he would say: “بَلَى وَأَنَا عَلَى ذَٰلِكَ مِنَ الشَّاهِدِينَ”—“Yes indeed, and I am among those who bear witness to this.” (Reported in Majmaʿ al‑Bayān, vol. 10, p. 512; the same meaning appears in Rūḥ al‑Bayān, Qurṭubī, and Fī Ẓilāl al‑Qurʾān.) O God, we too bear witness that You are أَحْكَمِ الْحَاكِمِينَ. Our Lord, You have created us in the best form; grant us the ability that our actions and our character may also be of the best form. O God, traversing the path of faith and righteous deeds is impossible without Your grace and mercy—bestow upon us Your generosity along this path. Āmīn, O Lord of all the worlds.