بسم الله الرحمان الرحيم
Bismi Allahi alrrahmani alrraheemi
In the name of God, the Gracious, the Compassionate.
In the name of God, the Almighty, the Merciful.
In the name of God, The Most Gracious, The Dispenser of Grace:
In the name of GOD, Most Gracious, Most Merciful. ,
All praise is due to God, the Lord/Cherisher/Sustainer of the Universe and everything therein.
Bismillâhir rahmânir rahîm.
Rahman, Rahim Allah'ın ismiyle
Rahman ve Rahim Allah'ın adıyla...
RAHMÂN, RAHÎM ALLAH ADINA
Rahman ve Rahim olan Allah'ın adıyla
95:1 Waaltteeni waalzzaytooni
95:1 By the fig and the olive.1
If the words Sina and "this secure land" are symbols referring to Moses and Muhammed, then could the fig and olive represent the location of other messengers? See 89:5.
95:1 By the fig and the olive.
95:1 CONSIDER the fig and the olive,
95:1 By the fig and the olive.,1
The fig, olive, Sinai and Mecca possibly symbolize Adam, Jesus, Moses, Abraham and Muhammad, respectively. Thus, all major religions arerepresented.
95:1 Witnesses are the Valley of Fig (alluding to Noah) and the Valley of Olive (alluding to Jesus).1
This is the 95th Surah of the Qur’an. It has 8 verses. God presents here four things as evidence to the truth and the unanimity of His messages. The Fig, the Olive, the Mount Sinai and the town of Makkah.
The last two being places, the first two infer as places as well. During the times of the Qur’an’s revelation, Syria and Palestine were the top producers of fig and olive. And that is where the chain of ‘ISBAT’ or the Israelite Prophets of the Tribes and their ancestor Prophets had lived. The last one of them was Jesus, son of Mary.
Therefore, the first three verses of this Surah are connecting Muhammad (S), the last Apostle of God, with the previous links in one blessed chain of Divine revelation.
[“Noah’s Ark came to rest at Judea, in the hills of Ararat, east of the Tigris River. The Valley of Mount Ararat was also known as ‘The Valley of Figs’.” (Monographs of W.W. Hunter 1878, the British author of “The Indian Musalmans”]
Olive is symbolically mentioned in the Qur’an, 23:20, 24:35. Jesus Christ delivered his classic “Sermon on the Mount” at the Mount of Olives just outside the walls of Jerusalem. [Mathew 24:3]
Fig is figuratively mentioned in Mathew 21:18, 24:32 and in Jeremiah 24:1-10 .
With the Glorious Name of God, the Instant and Sustaining Source of all Mercy and Kindness
The call of these messengers, the places and the reaction of their people
95:2 Watoori seeneena
95:2 The mount of ages.
95:2 And the mount of ages.
95:2 and Mount Sinai,
95:2 Mount Sinai.,
95:3 Wahatha albaladi al-ameeni
95:3 This secure land.
95:3 And this land of peace.
95:3 and this land secure!1
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. Thus, verses 1-3 draw our attention to the fundamental ethical unity underlying the teachings - the genuine teachings - of all the three historic phases of monotheistic religion, metonymically personified by Moses, Jesus and Muhammad. The specific truth to be considered here is referred to in the next three verses.
95:3 And this honored town,
95:3 And now, (O Messenger) this land of security and peace.3
Makkah where the Final revelation has begun. 2:126
95:4 Laqad khalaqna al-insana fee ahsanitaqweemin
95:4 We have created the human being in the best form.
95:4 We have created man in the best form.
95:4 Verily, We create man in the best conformation;2
I.e., endowed with all the positive qualities, physical as well as mental, corresponding to the functions which this particular creature is meant to perform. The concept of "the best conformation" is related to the Qur'anic statement that everything which God creates, including the human being or self (nafs), is "formed in accordance with what it is meant to be" (see 91:7 and the corresponding note 5, as well as in a more general sense - 87:2 and note 1). This statement does not in any way imply that all human beings have the same "best conformation" in respect of their bodily or mental endowments: it implies simply that irrespective of his natural advantages or disadvantages, each human being is endowed with the ability to make the, for him, best possible use of his inborn qualities and of the environment to which he is exposed. (See in this connection 30:30 and the corresponding notes, especially 27 and 28.)
(Mecca).95:4 We created man in the best design.,
95:4 Indeed, We have created the human being in the best design (and with the potential to grow the ‘self’.)
95:5 Thumma radadnahu asfala safileena
95:5 Then We returned him to the lowest of the low.
95:5 Then We returned him to the lowest of the low ones.
95:5 and thereafter We reduce him to the lowest of low3
This "reduction to the lowest of low" is a consequence of man's betrayal - in another word, corruption - of his original, positive disposition: that is to say, a consequence of man's own doings and omissions. Regarding the attribution, by God, of this "reduction" to His Own doing, see note 7 on 2:7.
95:5 Then turned him into the lowliest of the lowly.,
95:5 Then We turn him to the lowest of low.4
Whoever rejects Permanent Values, reduces himself to a subhuman existence. 91:7
95:6 Illa allatheena amanoowaAAamiloo alssalihati falahum ajrun ghayrumamnoonin
95:6 Except those who have acknowledged and carry out reforms; they will have a well-deserved reward.
95:6 Except those who have believed and done good works, they will have a reward that will not end.
95:6 excepting only such as attain to faith and do good works: and theirs shall be a reward unending!
95:6 Except those who believe and lead a righteous life; they receive a reward that is well deserved.,
95:6 Except those who choose to be graced with belief, and work to increase the human potential - theirs is a reward unending.
95:7 Fama yukaththibuka baAAdu bialddeeni
95:7 So what would make you deny the system after that?
95:7 So what would make you deny the system after that?
95:7 What, then, [O man,] could henceforth cause thee to give the lie to this moral law?4
I.e., to the validity of the moral law - which, to my mind, is the meaning of the term din in this context - outlined in the preceding three verses. (For this specific significance of the concept of din, see note 3 on 109:6.) The above rhetorical question has this implication: Since the moral law referred to here has been stressed in the teachings of all monotheistic religions (cf. verses 1-3 and note 1 above), its truth ought to be self-evident to any unprejudiced person; its negation, moreover, amounts to a negation of all freedom of moral choice on man's part and, hence, of justice on the part of God, who, as the next verse points out, is - by definition - "the most just of judges".
95:7 Why do you still reject the faith?,
95:7 What, then, can make you deny the Divine System and the Final Judgment?
95:8 Alaysa Allahu bi-ahkami alhakimeena
95:8 Is God not the wisest of the wise?
95:8 Is God not the Wisest of the wise ones?
95:8 Is not God the most just of judges?
95:8 Is GOD not the Most Wise, of all the wise ones?,
95:8 Is not God the Sovereign of the sovereigns, the Wisest of the wise, the Best of all judges?5
Hukmcarries all three meanings