At-Tin
سورة التينThis is the Arabic text of the Tafsīr al-Jalālayn of Jalāl al-Dīn al-Maḥallī and Jalāl al-Dīn as-Suyūṭī as the OpenITI corpus has it, from the copy of altafsir.com that the COBHUNI project of Hamburg University took: only the commentary on the verses, with no introductions, no edition and no pagination. Nobody has compared it with a printed book or a manuscript, and no scholar has reviewed it. Each passage stands beside the verses it comments on, which are the Qur’ān text of Tanzil, shown as it is there. Beneath each passage stands its English translation by Feras Hamza, as the copy of Tarteel’s Quranic Universal Library has it; nobody has compared that copy with the printed book either.
Text fromOpenITICC BY-NC-SA 4.0altafsir.comtaken 2026-10-21English translation: Feras Hamza, Tafsir al-Jalalayn (Fons Vitae, 2008), as published at altafsir.com by the Royal Aal al-Bayt Institute for Islamic Thought, from the copy of Tarteel’s Quranic Universal Library. altafsir.comQUL
وَٱلتِّينِ وَٱلزَّيْتُونِ 1
{ والتين والزيتون } أي المأكولين أو جبلين بالشام ينبتان المأكولين.
By the fig and the olive, that is, the two [edible] foods — or [these denote the names of] two mountains in Syria on which these two foods grow —
وَطُورِ سِينِينَ 2
{ وطور سينين } الجبل الذي كلم الله تعالى عليه موسى، ومعنى (سينين) المبارك أو الحسن بالأشجار المثمرة.
and [by] the Mount Sinai, the mountain on which God, exalted be He, spoke to Moses (sīnīn means ‘the one blessed’ or ‘the fair one with fruitful trees’),
وَهَـٰذَا ٱلْبَلَدِ ٱلْأَمِينِ 3
{ وهذا البلد الأمين } مكة لأمن الناس فيها جاهلية وإسلاما.
and [by] this secure land: Mecca, as people were secure in it in the time of pagandom and [are still secure in it] in Islam.
لَقَدْ خَلَقْنَا ٱلْإِنسَـٰنَ فِىٓ أَحْسَنِ تَقْوِيمٍ 4
{ لقد خلقنا الإنسن } الجنس { فى أحسن تقويم } تعديل لصورته.
Verily We created man (al-insān: the generic) in the best of forms, [in the best] proportioning of his shape.
ثُمَّ رَدَدْنَـٰهُ أَسْفَلَ سَـٰفِلِينَ 5
{ ثم رددنه } في بعض أفراده { أسفل سفلين } كناية عن الهرم والضعف فينقص عمل المؤمن عن زمن الشباب، ويكون له أجره بقوله تعالى:
Then, in the case of certain individuals of his [species], We reduced him to the lowest of the low — a metaphor for old age and weakness, at which point a believer’s deeds are fewer than when he was young; but he will still have his reward, as God, exalted be He, says:
إِلَّا ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّـٰلِحَـٰتِ فَلَهُمْ أَجْرٌ غَيْرُ مَمْنُونٍ 6
{ إلا } أي لكن { الذين ءامنوا وعملوا الصلحت فلهم أجر غير ممنون } مقطوع. وفي الحديث
" إذا بلغ المؤمن من الكبر ما يعجزه عن العمل كتب له ما كان يعمل "
except those who believe and perform righteous deeds, for they shall have an unfailing reward, one unending — in a hadīth [it is stated], ‘When a believer reaches that stage of old age which prevents him from performing [good] deeds, then what he used to do is recorded in his favour [instead]’.
فَمَا يُكَذِّبُكَ بَعْدُ بِٱلدِّينِ 7
{ فما يكذبك } أيها الكافر { بعد } أي بعد ما ذكر من خلق الإنسان في أحسن صورة، ثم رده إلى أرذل العمر الدال على القدرة على البعث { بالدين } بالجزاء المسبوق بالبعث والحساب؟ أي ما يجعلك مكذبا بذلك ولا جاعل له؟
So what makes you deny, O disbeliever, thereafter — after the mention of man being created in the best of forms and his being reduced to the vilest of age, all of which indicates the power [of God] to resurrect — the Judgement?, the Requital that will be preceded by the Resurrection and the Reckoning. In other words, what makes you disbelieve in all this? Nothing does!
أَلَيْسَ ٱللَّهُ بِأَحْكَمِ ٱلْحَـٰكِمِينَ 8
{ أليس الله بأحكم الحكمين }؟ أي هو أقضى القاضين وحكمه بالجزاء من ذلك. وفي الحديث
" من قرأ والتين إلى آخرها فليقل: بلى وأنا على ذلك من الشاهدين "
Is not God the fairest of all judges?, the most just of all judges. His passing judgement by means of [the process of] requital is one such example. In a hadīth [it is stated], ‘Whoever recites [sūrat] wa’l-tīni, ‘By the fig’, to the end of it, let him then say, “Yes Indeed! And I am of those who bear witness to this!” ’