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Sura At-Tin

Sura At-Tin (Arabic: التين‎, The Fig/The Figtree) is the 95th sura of the Qur'an in 30th part of the Quran with 8 ayat. It is Meccan sura.
سورہ التین (التین کے معنی انجیر یا انجیر کا درخت) قرآن مجید کی 95 ویں سورت جس  میں 8 آیات ہیں۔ یہ 30 ویں پارہ میں ماجود مکی سورت ہے

Name

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

نام

پہلے ہی لفظ التّین کو اس سورت کا نام قرار دیا گیا ہے۔ 

Period of Revelation

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

زمانۂ نزول

قتادہ کہتے ہیں کہ یہ سورت مدنی ہے۔ ابن عباس رضی اللہ عنہ سے دو قول منقول ہیں۔ ایک یہ کہ یہ مکی ہے اور دوسرا یہ کہ مدنی ہے۔ لیکن جمہور علماء اسے مکی ہی قرار دیتے ہیں اور اس کے مکی ہونے کی کھلی ہوئی علامت یہ ہے کہ اس میں شہر مکہ کے لیے ھٰذا البلد الامین (یہ پرامن شہر) کے الفاظ استعمال کیے گئے ہیں۔ ظاہر ہے کہ اگر اس کا نزول مدینہ میں ہوا ہوتا تو مکہ کے لیے یہ شہر کہنا صحیح نہیں ہو سکتا تھا۔ علاوہ بریں سورت کے مضمون پر غور کرنے سے محسوس ہوتا ہے کہ یہ مکۂ معظمہ کے بھی ابتدائی دور کی نازل شدہ سورتوں میں سے ہے، کیونکہ اس میں کوئی نشان اس امر کا نہیں پایا جاتا کہ اس کے نزول کے وقت کفر و اسلام کی کشمکش برپا ہو چکی تھی، اور اس کے اندر مکی دور کی ابتدائی سورتوں کا وہی اندازِ بیان پایا جاتا ہے جس میں نہایت مختصر اور دل نشین طریقہ سے لوگوں کو سمجھایا گیا ہے کہ آخرت کی جزا و سزا ضروری اور سراسر معقول ہے۔ 

Theme and Subject Matter

Its theme is the rewards and punishments of the Hereafter. For this purpose first swearing an oath by the habitats of some illustrious Prophets, it has been stated that Allah has created man in the most excellent of moulds. Although at other places in the Quran, this truth has been expressed in different ways, for example, at some places it has been said: "Allah appointed man His vicegerent on the earth and commanded 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 others that: "Man has become bearer of the Divine trust, which the earth and the heavens and the mountains did not have the power to bear (Al-Ahzab 72);" and at still others that: "We honored the children of Adam and exalted them above many of Our other creatures (Bani Israil 70)," yet here the statement made on oath in particular by the habitats of the Prophets that man has been created in the finest of moulds, signifies that mankind has been blessed with such an excellent mould and nature that it gave birth to men capable of attaining to the highest position of Prophethood, a higher position than which has not been attained by any other creature of God.
Then, it has been stated that there are two kinds of men. those who in spite of having been created in the finest of moulds, become inclined to evil and their moral degeneration causes them to be reduced to the lowest of the low, and those who by adopting the way of faith and righteousness remain secure from the degeneration and consistent with the noble position, which is the necessary demand of their having been created in the best of moulds. The existence among mankind of both these kinds of men is such a factual thing which no one can deny, for it is being observed and experienced in society everywhere at all times.
In conclusion, this factual reality has been used as an argument to prove that when among the people there are these two separate and quite distinct kinds, how can one deny the judgment and retribution for deeds If the morally degraded are not punished and the morally pure and exalted arc not rewarded and both end in the dust alike, it would mean that there is no justice in the Kingdom of God; whereas human nature and common sense demand that a judge should do justice. How then can one conceive that Allah, Who is the most just of all judges, would not do justice?

موضوع اور مضمون

اس کا موضوع ہے جزا و سزا کا اثبات۔ اس غرض کے لیے سب سے پہلے جلیل القدر انبیاء کے مقامات ظہور کی قسم کھا کر فرمایا گیا ہے کہ اللہ تعالٰی نے انسان کو بہترین ساخت پر پیدا کیا ہے۔ اگرچہ اس حقیقت کو دوسرے مقامات پر قرآن مجید میں مختلف طریقوں سے بیان کیا گیا ہے۔ مثلاً کہیں فرمایا کہ انسان کو خدا نے زمین میں اپنا خلیفہ بنایا اور فرشتوں کو اس کے آگے سجدہ کرنے کا حکم دیا۔  کہیں فرمایا کہ انسان اُس امانتِ الٰہی کا حامل ہوا ہے جسے اٹھانے کی طاقت زمین و آسمان اور پہاڑوں میں بھی نہ تھی ۔ کہیں فرمایا کہ ہم نے بنی آدم کو عزت بخشی اور اپنی بہت سی مخلوقات پر فضیلت عطا کی ۔ لیکن یہاں خاص طور پر انبیاء کے مقاماتِ ظہور کی قسم کھا کر یہ فرمانا کہ انسان کو بہترین ساخت پر پیدا کیا گیا ہے، یہ معنی رکھتا ہے کہ نوع انسانی کو اِتنی بہتر ساخت عطا کی گئی کہ اس کے اندر نبوت جیسے بلند ترین منصب کے حامل لوگ پیدا ہوئے جس سے اونچا منصب خدا کی کسی دوسری مخلوق کو نصیب نہیں ہوا۔
اس کے بعد یہ بتایا گیا کہ انسان میں دو قسمیں پائی جاتی ہیں، ایک وہ جو اس بہترین ساخت پر پیدا ہونے کے بعد برائی کی طرف مائل ہوتے ہیں اور اخلاقی پستی میں گرتے گرتے اُس انتہاء کو پہنچ جاتے ہیں جہاں ان سے زیادہ نیچ کوئی دوسری مخلوق نہیں ہوتی، دوسرے وہ جو ایمان و عمل صالح کا راستہ اختیار کر کے اس گراوٹ سے بچ جاتے ہیں اور اُس مقامِ بلند پر قائم رہتے ہیں جو اُن کے بہترین ساخت پر پیدا ہونے کا لازمی تقاضا ہے۔ نوع انسانی میں اِن دو قسموں کے لوگوں کا پایا جانا ایک ایسا امر واقعی ہے جس سے انکار نہیں کیا جا سکتا، کیونکہ اس کا مشاہدہ انسانی معاشرے میں ہر جگہ ہر وقت ہو رہا ہے۔
آخر میں اس امر واقعی سے یہ استدلال کیا گیا ہے کہ جب انسانوں میں یہ دو الگ الگ اور ایک دوسرے سے قطعی مختلف قسمیں پائی جاتی ہیں تو پھر جزائے اعمال کا کیسے انکار کیا جا سکتا ہے۔ اگر پستی میں گرنے والوں کو کوئی سزا اور بلندی پر چڑھنے والوں کو کوئی اجر نہ ملے، اور انجامِ کار دونوں کا یکساں ہو، تو اس کے معنی یہ ہیں کہ خدا کی خدائی میں کوئی انصاف نہیں ہے۔ حالانکہ انسانی فطرت اور انسان کی عقلِ عام یہ تقاضا کرتی ہے کہ جو شخص بھی حاکم ہو وہ انصاف کرے۔ پھر یہ کیسے تصور کیا جا سکتا ہے کہ اللہ، جو سب حاکموں سے بڑا حاکم، ہے، وہ انصاف نہیں کرے گا 

Sura With Tafsir and Translation

95:Sura At-Tin In Urdu
File Size: 333 kb
File Type: pdf
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95:Sura At-Tin In English
File Size: 160 kb
File Type: pdf
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