Azami 13749

Bukhari narrated it in Tafsir (4952) and Muslim in Prayer (464), both through Shuba, who said, "Adi bin Thabit informed me," who said, "I heard Bara," and he narrated it. The wording is Bukhari's, and Muslim's wording is similar. Bukhari (769) and Muslim, in a narration from another route through Adi, added, "I never heard anyone with a more beautiful voice than him."His saying, "By the fig" [Tin 95:1], refers to a fruit known by this name, which has many benefits, and that is why Allah swears by it, to remind His servants of His favor in creating it for their enjoyment. And His saying, "and the olive" [Tin 95:1], the olive is a fruit known by this name, from which oil is extracted, and its oil is the best of all oils.On the apparent meaning of these two names, none of the earlier or later commentators differ, but since they are mentioned along with, "and Mount Sinai, and this secure land" [Tin 95:2–3], some commentators turned to another interpretation that would fit with the mention of Mount Sinai and the secure land, namely that fig and olive refer to the blessed land where these two trees grow abundantly, that is, the land of Syria. Some even said that they are names of two masjids in the land of Syria. Muhammad bin Kaab said, "The fig is the masjid of the People of the Cave, and the olive is the masjid of Ilya."And His saying, "and Mount Sinai" [Tin 95:2], refers to the mountain known as Mount Sinai. "Tur" means "mountain" in the language of the Canaanites, and it is the mountain on which Allah spoke to Musa . And His saying, "and this secure land" [Tin 95:3], is Makkah without dispute, because Allah made it a secure land, as He said, "and secured them from fear" [Quraysh 106:4].Some scholars said that these verses contain an allusion to three of the resolute messengers, and to the place of their mission and where revelation descended upon them. His saying, "By the fig and the olive" [Tin 95:1], alludes to Bayt al-Maqdis and its surroundings, where Isa was sent, for that land is known for its abundance of figs and olives. And His saying, "and Mount Sinai" [Tin 95:2], is Mount Sinai, on which Allah spoke to Musa . And His saying, "and this secure land" [Tin 95:3], meaning Makkah, for it is the land that whoever enters is secure, and it is where our Prophet Muhammad ﷺ was given prophethood.The most correct view, in my opinion, is to take it according to its apparent meaning.All these are oaths, and what is sworn upon is His saying, "We have certainly created man in the best of stature" [Tin 95:4], meaning the most balanced form and the finest shape, since He created every animal bent forward on its face, while He created man upright in stature, taking his food with his hand, endowed with intellect and discernment. And His saying, "in the best of stature" [Tin 95:4], may also be understood as man's attainment of the purpose of his creation, as He said, "And I did not create the jinn and mankind except to worship Me" [Dhariyat 51:56], because His saying, "then We return him to the lowest of the low" [Tin 95:5], indicates that if he strays from the path, he will be among the lowest of the low, meaning the Fire.And His saying, "except those who believe and do righteous deeds, for they will have a reward without end" [Tin 95:6], excludes from this the person who did not stray from the path, and who grasped the purposes of his life for which he was created, and so followed the messengers and acted according to their laws. Such people will have with Allah a great reward that never ends. And His saying, "Is Allah not the most just of judges?" [Tin 95:8], meaning that He is the mightiest of all judges, and in every one of His decrees there is wisdom and benefit.It is reported that Abu Hurairah said, the Messenger of Allah ﷺ said, "Whoever recites "By the fig and the olive" [Tin 95:1] should say, 'Yes, and I am among those who testify to that.'"Ahmad (7391), Tirmidhi (3347), and Abu Dawud (887) all narrated it through the hadith of Ismail bin Umaya, who heard it from a shaykh, and on one occasion said, "I heard it from a man of the desert people, a Bedouin, who said, 'I heard Abu Hurairah say,'" and he narrated it. Its chain is daif because of an unnamed man.Tirmidhi said, "This hadith is only narrated with this chain from this Bedouin, from Abu Hurairah, and he is not named."