Surah At Tin with Urdu Translation

Surah At Tin

Peruse and pay attention to Surah At-Tin. The Surah was uncovered in Mecca, requested 95 in the Quran. The Surah title signifies "The Fig" in English and comprises of 8 ayat.

Tafseer: Sayyid Abul Ala Maududi 

Surah At Tin

The Surah has been so named after unquestionably the primary word at-tin.According to Qatadah, this Surah is Madani. Two particular viewpoints have been represented from Ibn Abbas: first that it is a Makki Surah, and second that it is Madani. However, the greater part of specialists view it as a Makki exposure, a manifest picture of which is the use of the words hadh-al-balad-il-amin (this city of concordance) for Makkah. Obviously, expecting it had been revealed at Madinah, using the words "this city" for Makkah Moreover, an examination of the things in the Surah shows that it has a spot with the earliest season of Makkah, for in it there is no sign whatever to exhibit that during the hour of its divulgence any dispute had started among Islam and unbelief wouldn't be correct." Furthermore, it mirrors comparable style of the earliest revelations of Makkah period in which immediately and minimalistically people have been made to comprehend that the judgment of the Incomparable past is essential and absolutely unbiased.

Subject and Point

Its subject is the awards and teaches of the Incomparable past. Thus first committing to a sacred promise by the regular environmental factors of a couple of observed Prophets, it has been communicated that Allah has made man in the most extraordinary of molds. Despite the way that at various spots in the Quran, this reality has been imparted in different ways, for example, at specific spots it has been said: "Allah assigned man His vicegerent on the earth and guided the angels to show tribute him (Al-Baqarah: 30,34, Al-Anam: 165, Al-Araf: 11, Al-Hijr 28,29, An-Naml: 62, Suad 71-73);" at others that: "Man has become transport of the Sublime trust, which the earth and the sky and the mountains didn't can bear (Al-Ahzab 72);" and at still others that: "We regarded the posterity of Adam and recognized them over countless Our various creatures (Bani Israil 70)," yet here the clarification focused on promise explicitly by the conditions of the Prophets that man has been made in the best of molds, implies that humankind has been respected with such a wonderful shape and nature that it delivered men fit for accomplishing the most raised position of Prophethood, a higher circumstance than which has not been achieved by another creature of God.

Then, it has been communicated that there are two kinds of men. individuals who regardless of having been made in the best of molds, become inclined to evil and their moral degeneration causes them to be decreased to the leftovers of society, and the bona fide individuals who by embracing the technique and commendable nature stay secure from the degeneration and consistent with the good position, which is the significant interest of their having been made in the best of molds. The presence among mankind of both such men is an especially genuine article which no one can deny, for it is being seen and experienced in the public eye any place reliably.

All things considered, this irrefutable reality has been used as a dispute to exhibit that when among people there are these two discrete and extremely specific sorts, how should one deny the judgment and reprisal for deeds If the morally degraded are not repelled and the morally pure and recognized are not redressed and both end in the buildup the equivalent, it would genuinely expect that there is no value in the Domain of God; while human nature and common sense demand that an adjudicator should do value. How then, at that point, might one anytime envision that Allah, Who is the most selected specialists, couldn't do value?

1. There has been a ton of difference of evaluation among the intellectuals about the explanation of this part. Hasan Basri. 'Ikrimah, 'Ata' container Abi Rabah, Jabir canister Zaid, Mujahid and Ibrahim Nakha'i (may Allah favor them all) say that the fig proposes comparable fig which people eat, and the olive a comparative which produces oil. Ibn Abi Hatim and Hakim have refered to a declaration from Ha 'Abdullah canister 'Abbas in like manner in favor of this. Likewise, the investigators who have recognized this explanation have, taking into account the reasons and restraints of the fig and the olive, presented the perspective that Allah has relied upon these two natural items because of these very qualities. There is no doubt that the Arabic peruser would fathom the words do and zayun in a comparable significance very much like their outstanding ramifications in Arabic, yet there are two clarifications behind which these ramifications can't be recognized. In any case, that in the resulting refrains, guarantees have been announced by the Mount Sinai and the City of Makkah, and there is apparently no relevance between the promises proclaimed by the two food varieties developed from the beginning by the two spots. Second, the subject that follows the commitments is borne out by the Mt. Sinai and the City of Makkah yet not by the two normal items. Any spot in the Qur'an Allah has relied upon something, He has not relied upon it because of its splendor or its motivations and benefits anyway every commitment has congruity to the subject that follows it. Appropriately, the standards and qualities of these two regular items can't be seen as the legitimization for swearing the promise by them.

A couple correspondents have taken tin and zaytun to propose a couple of spots. Ka'b Abhar, Qatadah an Ibn Zaid say that tin proposes Damascus and zaytun Catch al-Maqdis (Jerusalem). A viewpoint on Ibn 'Abbas has been refered to by Ibn Jarir, Ibn Abi Hatim and Ibn Marduyah with the end goal that tin recommends the mosque of the Prophet Noah, which he in light of Mt. Judi, and zaytun construes Draw al-Maqdis, but hearing the words wat-tin waz-zaytin, no normal Center Easterner could envision these ramifications, nor was it striking among the Bedouins, what first beneficiaries of the Qur'an ain and zaytun were names of the spots.

Regardless, there was a preparation among people of Arabia that they generally named a land where a particular natural item was conveyed in significantly after the name of the natural item itself. As necessary, the significance. Of tin and zaytun can be the land where these natural items are created, and the spot is known for Syria and Palestine, for among the Center Easterners of that period this very land was outstanding for the production of fig and olive. lbn Taimiyah, Ibn al-Qayyim, zamakhshari and Alusi (may Allah offer them veritable thoughtfulness) have taken on this very explanation; and notwithstanding the way that Ibn Jarir furthermore has inclined toward the chief view, yet he has yielded that ain and zaytun may similarly recommend the land where these natural items are created. Hafiz Ibn Kathir also has seen this explanation as meriting naturally suspected.

2. The words in the first are Tur-I-Sinin. Sinin is another name for the Sinai Expanse of land. In the Qur'an itself at one spot the words Tur-I-Sinin. have been used. Since the land in which Mt. Sinai is found is remarkable as Sina, we have taken on this prominent name in the translation.

3. This is reality for which the vow has been announced by the grounds of the fig and the olive (for instance Syria and Palestine) and Mt. Sinai and Makkah, the city of congruity. Man's having been made in the most splendid of molds suggests that he has been given the best body which no other living being has been given, and he has been regarded with the noblest assets of thought, data and astuteness which no other creature has been respected with. momentous advantages of humankind's are the Prophets (upon whom be Allah's serenity), and no creation can have a higher situation than they, so Allah could pick it for game plan to the work environment of Prophethood, a commitment has been proclaimed by the spots related with the Prophets of God to bear statement to man's having been made in the best of molds. The spot that is known for Syria and Palestine is the land where a huge number of Prophets, from the Prophet Abraham (congruity show up) to the Prophet Jesus (concordance show up), were raised. Mt. Tur is where the Prophet Moses was regarded with Prophethood. Concerning Makkah, it was laid out by the Prophets Abraham and Ishmael themselves. It was by excellence of their relationship with it that ' it transformed into the holiest central spot of Arabia. It was the Prophet Abraham who had beseeched: "O my Lord, make this city a city of congruity and security." (Al-Baqarah: 126); and it was an immediate consequence of this solicitation that in the midst of disturbance and disorder winning any place in Arabia simply this city saved on overabundance an island of concordance for precisely 2500 years or more. Thusly, the segment means to say: "We made mankind in such a phenomenal shape that it conveyed men who achieved the most brilliant place of Prophethood."

4. The analysts overall have given two implications of this:

(1) That We switched him to the hopeless condition of advanced age in which he was presently not ready to think and comprehend and work; and

(2) that We turned around him to the most reduced phase of Misery.

Yet, these two implications can't be a contention for the article for the affirmation of which this Surah was uncovered. The Surah is intended to reason out the reality of the judgment in the Great beyond. On this, neither has this respect any bearing that a few people are caused to arrive at the most hopeless condition of advanced age, nor that a segment of individuals will be projected into Damnation. The principal thing can't be a contention for the judgment since advanced age happens upon both the great and the terrible individuals, and an individual's arriving at this age is no discipline which he could endure in fallout of his deeds. With respect to the subsequent thing, it will happen in the Great beyond. It can't be introduced as a contention before individuals who are being persuaded of the dispensing of remunerations and disciplines in the Great beyond itself. Subsequently as we would see it the right importance of the refrain is: In the wake of having been made in the best of molds when man involves the powers of his body and brain in detestable ways Allah awards him the ability to do just underhanded and makes him arrive at the least ebb of debasement. This is a reality which one usually sees in human culture. Individuals become so wrecked by ravenousness, childishness, lecherousness, dependence on intoxicants, unpleasantness, fury and rage and such different qualities that ethically they are really decreased to the scummiest of the scummy. Think about just a single model: When a country is dazed by its aggression toward another country it outperforms all savage monsters in barbarity. A wild monster goes after its casualty just for food, it doesn't turn to a general slaughter; yet man resorts to slaughter of his own sort. The monster just purposes its hooks and teeth yet man who has been made in the best of molds designs the firearm, rifle, tank, airplane, particle and nuclear bombs and endless different weapons by his acumen with the goal that he can in a flash obliterate entire populaces. The monster just kills or incurs an injury however man concocts such excruciating techniques for tormenting men such as himself as couldn't be - envisioned by a' monster. Then to unleash his retribution and wrath on his adversaries he powers the ladies to walk out in stripped parades: they are exposed to assault by tens and twenties of men; they are disrespected before the eyes of their dads, siblings and spouses; youngsters are slaughtered before their folks; moms are compelled to drink their kids' blood; people are singed and covered alive. There is no wild types of creatures on the planet which might rise to this human barbarity in any degree. The equivalent is likewise the situation with other abhorrent qualities: man does right by he the dregs of society in whichever underhanded he revels. To such an extent that he debases even religion which is the most consecrated thing for man: he adores the trees, creatures and mountains, even the sex organs of man and lady; he keeps strict whores in the spots of love to win the altruism of the divine beings and commits infidelity with them as a demonstration of ideals. In his folklore he ascribes such dirty stories to his divine beings and goddesses which would make the most pitiful monster to look down in disgrace.

5. The reporters who have taken asfala safilin to suggest the condition of outrageous advanced age when man loses his sense and reason, perceive this section to imply: "Yet individuals who in the prime and strength of their age accepted and carried out noble things would have in this advanced age too similar exemplary deeds credited for themselves and will be compensated appropriately. No decrease will be made in their prizes on the ground that they couldn't play out those exemplary deeds in that time of Iife". What's more, the observers who understand inversion to safilin to suggest being projected into the most minimal phase of Misery perceive this section to imply: "individuals likewise accepted and carried out honest things are a special case: they won't be switched to this stage however they will have a prize ceaseless and unfailing." At the same time, neither of these implications is pertinent to the thinking made in this Surah to legitimize the judgment of the Great beyond. As we would see it the refrain signifies: "Similarly as it is a typical perception in human culture that the ethically corrupted are made the refuse of the world, so this likewise is a perception of each and every age that the people who had confidence in God, the Great beyond and the Prophethood and who formed their lives after uprightness and devotion, stayed secure from this degeneration and stayed reliable with the best shape and nature that Allah had made them on. Hence, they deserve the ceaseless prize, for example the award which will nor be not as much as what they merit, nor will it at any point be cut off. "

6. Another interpretation of this stanza can be: "What can after this (O man ) cause you to deny the judgment ? That is the point at which it is a typical perception in human culture that a segment of humanity which has been made in the best of molds and nature, is delivered scummiest of the scummy due to moral corruption, and the other area stays secure by taking on the way of consistent confidence and uprightness considering its being made in the best of molds and nature how might judgment be denied after this ? Does good judgment expect that the finish of both these men be something very similar? Does equity request that neither the people who are decreased to the scum of society be rebuffed nor the individuals who endeavor to take on an honest life be compensated ? A similar subject has been communicated at different spots in the Qur'an subsequently: "Will We then treat the respectful as We treat the guilty parties? What has befallen you: how sick you judge?" (man-made intelligence Qalam: 35, 36). "Do the people who have committed fiendish figure that We will hold them and the individuals who have accepted and carried out honorable things as equivalent so their life and their demise ought to be indistinguishable ? Sick are the decisions they pass!" (Al-Jathiyah 21).

7. That is, "The point at which you need and anticipate even the trivial adjudicators of the world to do equity, rebuff the guilty parties and prize the practitioners of good, what is your viewpoint about God? Is it true that he is not the best, everything being equal? In the event that you think he is the . most prominent of all appointed authorities, do you imagine that He won't do any equity? Do you expect that He will treat the great and the evil the same? Will the people who commit the most abominable of deeds on the planet and the people who perform exemplary deeds, both end in the residue: neither will any be rebuffed for his detestable deeds, nor any be compensated for his acts of kindness''