Surah Ut-Teen Chapter:95 Arabic

Surah Ut-Teen Chapter:95 Translation

1. It is the type of chain and olive.
2. And by Sina. (The mountain on which Hazrat Musa (peace be upon him) saw the special splendor of God and heard the revelation).
3. And by the city of Makkah with faith and peace.
4. That We have created man on the best and highest level structure. (That is, the best body, created with wisdom and understanding and great abilities).
5. Then we turned around and lowered him completely from all the lows. (That is, when man used his high abilities for bad deeds and bad purposes, we took away our blessings from him, and thus he fell down and became so rheumatoid that there is no limit to his lowness).
6. Except those who believed. And do good deeds, for them is a never-ending compensation.
7. Who can deny you about reward and punishment after that?
8. Isn’t Allah the greatest ruler over all rulers?

Surah Ut-Teen Explanation

Surah Ut-Teen Chapter:95 Verse 1 Explanation

There has been considerable debate among commentators regarding the interpretation of this verse. Those who accept this interpretation argue that Allah has sworn by these two fruits due to their notable qualities and benefits. While an Arabic reader would naturally understand the terms teen and zaytun in their common meanings, there are two reasons why these interpretations may not hold.

First, in the following verses, oaths are made by Mount Sinai and the City of Makkah, and there seems to be no connection between the oaths of the two fruits and those of the two locations. Second, the themes that follow the oaths are supported by Mount Sinai and the City of Makkah, but not by the two fruits. In the Quran, whenever Allah swears by something, it is not merely due to its significance or benefits; each oath is relevant to the theme that follows.

Thus, the virtues and characteristics of these two fruits cannot be seen as the basis for the oath. Other commentators have interpreted teen and zaytun as referring to specific locations. Kaab Ahbar, Qatadah, and Ibn Zaid assert that teen refers to Damascus and zaytun to Bait al-Maqdis (Jerusalem).

A perspective attributed to Ibn Abbas has been referenced by Ibn Jarir, Ibn Abi Hatim, and Ibn Marduyah, suggesting that “teen” refers to the mosque of the Prophet Noah, which he constructed on Mt. Judi, while “zaytun” signifies Bait al-Maqdis. However, it is unlikely that an ordinary Arab would associate these meanings with the phrases “wat-tin waz-zaytun,” nor was it commonly known among the Arabs, who were the initial audience of the Quran, that “teen” and “zaytun” were names of specific locations. In fact, it was customary among the people of Arabia to name a region after the fruit that was abundantly produced there.

Therefore, “teen” and “zaytun” could be interpreted as referring to the land where these fruits are cultivated, specifically the regions of Syria and Palestine, which were well-known among the Arabs of that time for their fig and olive production. Scholars such as Ibn Taimiyah, Ibn al-Qayyim, Zamakhshari, and Alusi have supported this interpretation.

Surah Ut-Teen Chapter:95 Verse 2 Explanation

The words Tur-i-Sinin refer to the Sinai Peninsula, which is also known as Saina or Sina, as well as Sinin. The term Tur-i-Sinin appears in the Quran at one point. Given that the region where Mt. Sinai is situated is commonly recognized as Sina, we have chosen to use this familiar name in the translation.

Surah Ut-Teen Chapter:95 Verse 4 Explanation

This is the truth for which an oath has been sworn by the lands of the fig and the olive, referring to Syria and Palestine, as well as Mt. Sinai and Makkah, the city of peace. The fact that man has been created in the most excellent of molds signifies that he possesses a remarkable body unlike any other living being, along with the highest faculties of thought, knowledge, and intellect that no other creature enjoys. The Prophets represent the most sublime model of these exceptional qualities and unique merits of humanity, and no creation can surpass them in rank, which is why Allah has chosen them for the esteemed role of Prophethood.

An oath has been sworn by the places linked to the Prophets of God to affirm that mankind has indeed been created in the finest of molds. The lands of Syria and Palestine are where many Prophets, from Abraham (peace be upon him) to Jesus (peace be upon him), were raised. Makkah, founded by Prophets Abraham and Ishmael (peace be upon them), became the holiest central place in Arabia due to their connection to it.

It was Prophet Abraham (peace be upon him) who prayed: O my Lord, make this city a city of peace and security (Surah Al-Baqarah, Ayat 126). Because of this prayer, amidst the chaos and confusion that prevailed throughout Arabia, this city remained an island of peace for over 2500 years. Thus, the verse conveys that we created mankind in such an excellent mold that it gave rise to individuals who reached the highest rank of Prophethood.

Surah Ut-Teen Chapter:95 Verse 5 Explanation

Commentators generally offer two interpretations of this: (1) That We have returned him to the unfortunate condition of old age, where he can no longer think, understand, or work. (2) That We have cast him into the lowest depths of Hell. However, these interpretations do not support the purpose for which this Surah was revealed. The Surah aims to reason the truth of judgment in the Hereafter. The fact that some individuals may reach a miserable old age does not relate to this judgment, nor does the idea that some will be condemned to Hell.

The first point cannot serve as an argument for judgment because old age affects both the righteous and the wicked, and reaching this stage is not a punishment for one’s actions. Regarding the second point, it pertains to the Hereafter and cannot be used as evidence for those being persuaded about the rewards and punishments that will occur in the Hereafter itself. Therefore, we believe the correct interpretation of the verse is: After being created in the best form, when a person misuses their physical and mental abilities for evil, Allah allows them to only commit wrongdoings and leads them to the lowest point of degradation.

This is a reality often observed in society. Individuals can become so consumed by greed, selfishness, lust, addiction, meanness, and rage that they morally sink to the lowest levels. For instance, when a nation is blinded by animosity towards another, it can become more barbaric than the most savage beasts. A wild beast hunts its prey solely for sustenance; it does not engage in indiscriminate slaughter. In contrast, humans commit atrocities against their own kind.

The beast relies on its natural weapons claws and teeth while man, fashioned in a superior form, creates firearms, tanks, aircraft, and nuclear weapons, using his intellect to annihilate entire populations in an instant. While a beast may kill or wound, humans devise unimaginable methods of torture that far exceed the capacity of any animal. In acts of vengeance, they force women into humiliating public displays, subjecting them to the violence of numerous men, dishonoring them in front of their families.

Children are slaughtered before their parents’ eyes, mothers are made to drink their children’s blood, and people are burned or buried alive. No wild animal species can match the depths of this human savagery. This pattern extends to other malevolent traits, revealing that man often sinks to the lowest depths of depravity.

He even tarnishes religion, which should be held sacred; he venerates trees, animals, and mountains, and even the human body. He employs religious prostitutes in places of worship to curry favor with the divine, engaging in acts of adultery that he mistakenly views as virtuous. In his myths, he ascribes such disgraceful stories to his deities that even the most wretched beast would be ashamed.

Surah Ut-Teen Chapter:95 Verse 6 Explanation

The commentators who interpret asfala-safilin as a reference to extreme old age, when a person loses their senses and reasoning, suggest that this verse means that those who believed and performed righteous deeds in their prime will still have those deeds recognized in their old age and will be rewarded accordingly. Their rewards will not be diminished simply because they are unable to perform those deeds later in life.

Additionally, some commentators who interpret the term safilin as being cast into the lowest level of Hell argue that those who believed and did righteous deeds are an exception; they will not face this fate but will instead receive an everlasting and unwavering reward.

We believe the verse conveys that, just as it is commonly observed in society that the morally corrupt are brought low, it is also true that those who have faith in God, the Hereafter, and the Prophethood, and who lead their lives with righteousness and piety, remain safe from such degradation. They consistently embody the best nature that Allah has created in them, making them deserving of an eternal reward one that will neither be less than what they deserve nor ever be taken away.

Surah Ut-Teen Chapter:95 Verse 7 Explanation

Another interpretation of this verse could be: What could possibly lead you to deny the judgment, O man? In both instances, the underlying intention remains unchanged. It is a well-known observation in human society that a segment of humanity, created in the finest form and nature, can fall to the lowest depths due to moral decay, while another segment remains steadfast by following a path of unwavering faith and righteousness.

Given that both were created in the best of molds, how can one deny the judgment after this? Does common sense suggest that the outcomes for both individuals should be the same? Does justice require that those who have sunk to the lowest levels face no punishment, while those who strive for a righteous life receive no reward?

This same idea is echoed in other parts of the Quran: Shall We treat the obedient the same as the wrongdoers? What has happened to you? How poorly you judge! (Surah Al-Qalam, Ayat 35, 36). Do those who have done evil believe that We will treat them and those who have believed and performed righteous deeds as equals, so that their lives and deaths are the same? Their judgments are indeed misguided. (Surah Al-Jathiyah, Ayat 21).

Surah Ut-Teen Chapter:95 Verse 8 Explanation

When you expect even the smallest judges in the world to deliver justice, punish wrongdoers, and reward those who do good, what do you think about God? Isn’t He the greatest judge of all? If you believe He is the greatest judge, do you think He will fail to deliver justice? Do you expect Him to treat the righteous and the wicked the same?

Will those who commit the most heinous acts and those who perform virtuous deeds both end up in the same fate: with no one punished for their wrongs and no one rewarded for their good actions? The Prophet (peace be upon him) said: When one of you recites Surah Wat-teen waz-zaytun and reaches the verse Alais-Allah-u bi-ahkam-il-Hakimin, he should respond by saying: Bala wa ana ala dhalika min-ash-shahidin (Yes, and I am among those who bear witness to it).

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