(p-130) Surah Al-Tin. Its Purpose

[Secret] The purpose of "Did We Not Expand" [Al-Sharh: 1] is to affirm the complete power, which is referred to by its name. In the creation of the fig and the olive, there are wonders that indicate this. Likewise, in what is alluded to by this from the prophecies, and the inclusion of the oath with that which is sworn upon, which is man, who is the most astonishing of what exists. [It is] clear in that "In the name of Allah, the Most Gracious, the Most Merciful" the Greatest King, whom we worship only Him. "The Most Gracious" who has encompassed with His grace the creation of all that is below and above, [and] the nearest and the farthest. "The Most Merciful" who has specifically chosen among them the people of His affection with what pleases Him, and has caused the others to perish and suffer.

When He, glorified and exalted is He, mentioned in that surah the most complete of His creation and what He completed it with, [and] concluded it with the command to turn to Him, glorified and exalted is He, with desire towards Him. The Prophet (blessings and peace be upon him) would stand until his feet became swollen and exert effort for his Lord in [all] that pleases Him. He mentioned in this that He, glorified and exalted is He, just as He made His essence (p-131) the most complete of the essences of creation, He specifically made His type (blessings and peace be upon him) the most complete of types, which is man. His origin is the greatest of origins, which is Ibrahim (blessings and peace be upon him), and His land is the best of lands, which is Makkah. [And that] whoever opposes him by rejecting his law is the lowest of creation. And that He, glorified and exalted is He, has complete power, and He acts by choice, exalting whom He wills and lowering whom He wills. Therefore, its status is from the end of that status of the cause from the effect. And He swore by things that He indicated to their nobility in themselves and in their wondrous creation and the nobility of the places where there is an indication of what He has honored them with from the goodness and blessings by the residence of the prophets, may Allah's blessings and peace be upon them all, and the righteous, may Allah be pleased with them all. Thus, it was the migration of Ibrahim and the birthplace of Isa and most of the prophets, may peace and blessings be upon them, and their origin. And among them was the manifestation of the prophethood of Musa, and the manifestation of the prophethood of Ismail, may peace be upon them, and his son, the Seal of the noble prophets, upon him be the best of prayers and peace. And the place of the House, which is a guidance for mankind, and a guidance for the worlds, and other than that from the apparent signs and clear indications of the completeness of His power and His action by choice. Because He exalts whom He wills from the wise and others from the places and otherwise to the best of forms, and lowers whom He wills from all of that to the lowest of the low.

'In the name of Allah, the Most Gracious, the Most Merciful' Imam Abu Ja'far ibn al-Zubair said: This Surah is clarifying and completing the intended meaning in the two preceding Surahs. It has become clear to you that the human form, in its apparent arrangement and perfection, necessitated agreement in the apparent connection of perfection with it, in terms of being a god in the best form. The divergence appears distant. So how did the ruling differ and the behavior vary? Whoever ascended with clarification and obedience, and descended to the lowest of the low, let alone the advancement of some degrees of perfection, then he does not ascend from one who has a distinction of closeness except because he was called from near and hastened to respond to his caller and listened. And whatever he was hindered by, let him ask from the clear paths what has been drawn for him, and build upon what has been written for him from that his actions. 'And if We had willed, We would have given every soul its guidance' [Surah As-Sajda: 13]. So it is upon the rational and fair-minded person to know that everyone is facilitated for what they were created for, so let him humbly supplicate to his Creator in seeking sincerity. 'Whoever finds good, let him praise Allah.' This Surah clarified that what Allah gave to His Prophet (blessings and peace be upon him) and specifically granted him from various forms of miracles, and what He began with him from great blessings, is included in what the two Surahs contained regarding what He granted him from the good of the two abodes and what is included therein. He divided it for him, glorified and exalted is He, that He did not bid him farewell nor abandon him from kindness, companionship, signs of love, and closeness. All of that is a favor from Him, glorified and exalted is He, and a kindness not for any prior action that warrants that or some of it. And if an action had preceded, it would not have occurred except by His will, and His guidance and intention, and no one has a right over Him to anything. Rather, it is His favor that He gives to whom He wills. So He, glorified and exalted is He, said, alerting to what has occurred in hinting at some of it: 'Certainly, We created man in the best form' [Surah At-Tin: 4]. And with that, the occurrence of his apparent form in the realm of testimony does not benefit him in the most complete creation and the most perfect position. Rather, if he is not accompanied by guidance, and happiness has preceded him from his Creator, and he has not been given light to walk by, he will not see anything but himself nor recognize except the offspring of his kind. Thus, he limited his vision to the first thing he witnessed, and he stopped at what he experienced without a habit that limits him to realizing his end and discerning his ignorance that he was nothing mentioned. So when he limited and did not see, he assumed perfection for himself, and he was blind to the beginning and the end. Thus, he became among the lowest of the low, where his sight did not benefit from the signs, nor did he know the reality of his news: 'Has not man seen that We created him from a drop of fluid? Yet he is a manifest adversary' [Surah Yasin: 77]. 'And he has set forth for us a parable and forgotten his creation' [Surah Yasin: 78]. Then He, exalted is He, said: 'Except for those who have believed and done righteous deeds' [Surah At-Tin: 6]. They are the ones whom their Lord has guided. 'By their faith' [Surah Yunus: 9]. So they flowed because of it from their creation in the best form, and they sought clarity of the straight path, and they gained insight and saw, and they looked and reflected. And they said: Our Lord is Allah. Then they remained steadfast. For them is a reward that is unending.

And when the fig is the best of fruits in terms of its quality, as they mentioned of its virtue, it is - despite being a delicious and very sweet fruit - a food that strengthens the body and a sustenance like wheat, and it is quickly digested. It is a medicine with many benefits that generates good blood, benefits the lungs and kidneys, softens the temperament, dissolves phlegm, removes sand from the bladder, and opens the blockages of the liver and spleen. Thus, it combines all the benefits of what is consumed from nourishment, enjoyment, sweetness, and healing. It is complete in all that it contains of the pleasure of its taste and the abundance of its benefit. It is the fruit of Paradise without any impurity that hinders its consumption by someone who is tired or a seed that is thrown away. Moreover, it can be consumed fresh or dried. However, it is with that in the swiftness of its spoilage and the severity of its change that it ranks lower and is the worst in consequence. It is like the original nature in its ease, beauty, and acceptance of all forms of improvement and change, like the end of decay at its conclusion in its great change, where it is of no benefit if it changes. Other fruits, if one part of them spoils, another part remains. Thus, in this, it is like the part of the human that Allah, the Most High, swore by, saying: "By the fig," beginning with it because the oath referred to is more significant, so the concern for it is greater.

And when the olive is in [absence of] spoilage that affects it or change that befalls it, and it contains richness, flavor, and bitterness, it is a condiment and a medicine, while being prepared for benefit in every case when consumed after being oiled and illuminated with its oil, and applying it to remove dirt, soften the skin, strengthen the bones, and tighten the nerves, along with other benefits, with its softness and the many virtues that follow it, as the believer [followed it] by saying: "By the olive."