๏ By the ripe fruit and the smooth oil, (1) and the state of good form, (2) this is the secure land. (3) Indeed, we created the people, al-insān, in the best mould. (4) Then we returned him to the lowest of the low. (5) Except those who believe and do corrective deeds; for them is a reward without end. (6) Then what causes you thereafter to deny this moral code? (7) Is god not with the most just of the judges? (8) ๏
— al-tīn, 95/8
al-tīn (tā-yā-nūn) of verse 1 refers freshness and ripeness, that which is nutritious, like the fig. al-zaytūn (zāy-yā-tā) relates to being anointed, or furnished with something smooth or soothing, like olive oil. An example of this is in _al-nūr_⋆24/35 where we find imagery of a blessed tree which glows from zaytuhā – its oil.
Verse 2 mentions ṭūr (ṭā-wāw-rā) and sīnīn. ṭūr relates to the word ṭawr meaning a time, state, condition, quality, mode or manner. In _nūḥ_⋆71/14 it says God created you in aṭwāran – stages.
sīnīn (sīn-nūn-nūn) relates to the verb sanna, meaning to fashion or form, like sanna l-ṭīn – he shaped the clay. It's also from the same root as sunna, meaning method or way and also masnūn, meaning altered or shaped. Such as in _al-ḥij’r_⋆15/26 where it says people have been created from ḥama-in masnūn, “shaped dark clay.”
These two verses explain the qualities of the secure land mentioned in verse 3. Ripeness, that which gives us health, and acquiring it with ease and smoothness. This is a well-formed condition, it lets us live in security.
Verse 4 states that the people, al-insān have been created to achieve this security. However, as the next chapter suggests, this is a precarious state – God returns him from the best mould, aḥsani taqwīm, to the lowest form. Except those who believe and work corrective deeds; they are given an unending reward.
Working for the secure land and expressing our aḥsani taqwīm is a moral obligation – the dīn. And God is most just.
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