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Surah At-Tin

Ayat/pg: 5 | 10 | 15 | 20 | All

Maududi's Commentry (Tafseer) on Surah At-Tin

Mecca Mecca (28)
8Total Ayat: 8
1Total Ruku: 1

Name

The Surah has been so named after the very First word at-tin.

Period of Revelation

According to Qatadah, this Surah is Madani. Two different views havebeen reported from Ibn Abbas: first that it is a Makki Surah, andsecond that it is Madani. But the majority of scholars regard it as aMakki revelation, a manifest symbol of which is the use of the wordshadh-al-balad-il-amin (this city of peace) for Makkah. Obviously, ifit had been revealed at Madinah, it would not be correct to use thewords "this city" for Makkah Besides, a study of the contents of theSurah shows that it belongs to the earliest period of Makkah, for in itthere is no sign whatever to indicate that during the period of itsrevelation any conflict had started between Islam and unbelief.Moreover, it reflects the same style of the earliest revelations ofMakkah period in which briefly and succinctly the people have beenmade to realize that the judgment of the Hereafter is necessary andabsolutely rational.

Theme and Subject Matter

Its theme is the rewards and punishments of the Hereafter. For thispurpose first swearing an oath by the habitats of some illustriousProphets, it has been stated that Allah has created man in the mostexcellent of moulds. Although at other places in the Quran, this truthhas been expressed in different ways, for example, at some places ithas been said: "Allah appointed man His vicegerent on the earth andcommanded the angels to bow down to him (Al-Baqarah: 30,34, Al-Anam:165, Al-Araf: 11, Al-Hijr 28,29, An-Naml: 62, Suad 71- 73);" at othersthat: "Man has become bearer of the Divine trust, which the earth andthe heavens and the mountains did not have the power to bear (Al-Ahzab72);" and at still others that: "We honored the children of Adam andexalted them above many of Our other creatures (Bani Israil 70)," yethere the statement made on oath in particular by the habitats of theProphets that man has been created in the finest of moulds, signifiesthat mankind has been blessed with such an excellent mould and naturethat it gave birth to men capable of attaining to the highest positionof Prophethood, a higher position than which has not been attained byany other creature of God.

Then, it has been stated that there are twokinds of men. those who in spite of having been created in the finestof moulds, become inclined to evil and their moral degeneration causesthem to be reduced to the lowest of the low, and those who by adoptingthe way of faith and righteousness remain secure from the degenerationand consistent with the noble position, which is the necessary demandof their having been created in the best of moulds. The existenceamong mankind of both these kinds of men is such a factual thing whichno one can deny, for it is being observed and experienced in societyeverywhere at all times.

In conclusion, this factual reality has beenused as an argument to prove that when among the people there arethese two separate and quite distinct kinds, how can one deny thejudgment and retribution for deeds If the morally degraded are notpunished and the morally pure and exalted arc not rewarded and bothend in the dust alike, it would mean that there is no justice in theKingdom of God; whereas human nature and common sense demand that ajudge should do justice. How then can one conceive that Allah, Who isthe most just of all judges, would not do justice?

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88. Al-Gashiya
89. Al-Fajr
90. Al-Balad
91. Ash-Shams
92. Al-Lail
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94. Al-Sharh
95. At-Tin
96. Al-Alaq
97. Al-Qadr
98. Al-Baiyina
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100. Al-Adiyat
101. Al-Qari'a
102. At-Takathur
103. Al-Asr
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110. An-Nasr
111. Al-Lahab
112. Al-Ikhlaas
113. Al-Falaq
114. An-Nas
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