1. By the fig and the olive,

2. And Mount Sinai,

3. And this secure city.

4. We created man in the most beautiful stature [mold],

5. Then brought him down to the lowest of the low,

6. Except those who believe and do good deeds; theirs will be a reward unending.

7. What then causes you to deny the recompense?

8. Is not God the wisest of judges?

The Qur’an contains about 100 oaths. Most of them are sworn to the different parts of the day, for example, the late afternoon (al-‘asr); whereasothers are asserted by the Hereafter and its many synonyms or by such diverse items as is the case here: the fig and olive, Mount Sinai, and “the secure city.” God took these oaths because “We have created man in the most beautiful stature [mold]” (95:4).
What is the relationship between these oaths and the concluding remarks? Does God swear by figs and olives because they have unique traits? Perhaps because they were both highly valued in the barren Arabian Peninsula?

Is there a connection between Mount Sinai and Arabia? Makkah, namely, “the secure city,” may have resonated with the Arabs, but what does Mount Sinai mean? What is the relationship between these oaths and the creation of humans in the best mold (taqwīm; تقويم), which points to each person’s ability to rise and grow in spiritual perfection.
The first two oaths are related to plants, and the other two to specific places. As is often the case in the Qur’an, there is a relationship between these oaths and what follows. The former show that God has granted humans more capability and aptitude than any other part of His creation to grow toward spiritual perfection. Taqwīm (تقويم),qiwām (قوام), and qiyām (قيام) are all derived from the same root: Q-W-M. Qiwām means “support, basis, or foundation,” and qiyām means “to rise and come into existence.”

[95:1] By the fig and the olive,
Among the Arabs of that era, and perhaps among all fruits, figs and olives hold a distinguished and unique place. Figs grow in arid and hot places, as well as mountainous regions, and require no irrigation. Samad Behrangi (d. 1967), who was from a remote part of Iran, said of himself: “I had no one to irrigate me. I absorbed moisture wherever I found it. I became like a fig tree.” In other words, he had no teacher or role model and life had not dealt him “a good hand.” Figs are symbols of resilience in the face of harsh environmental conditions. Supposedly, they can grow between layers of bricks by using minuscule amounts of locked moisture. Similar to mulberry trees, they produce fruits throughout the season. The whole fruit is edible, unlike such other fruits as pomegranates. Moreover, they are sweet, tasty, well liked, have medicinal value (e.g., its syrup can be taken by children as a laxa-tive), and are beneficial to people of all ages.
Ali says, “I have heard that some people are amazed at how I can fight in battles and overpower strong and brave people if it really is true that I only eat two loaves of bread a day.” To place this statement in context, he then offers the metaphor of trees that grow in the desert, stating that they are more resilient and their wood far sturdier than that of trees grown in orchards. Trees grown along river banks, like willows, have thin skin, weak wood, break easily, and burn off quickly. He says, “I am like thorns and the wild bushes grown in the desert that burn brighter and last longer. They do not know that men like me are similar to plants that are cultivated in harsh conditions and thus are more resilient, and that the effects are long-lasting and more beneficial.”
Fig trees, regarded by some as “loyal” and “truthful,” do not flower like other trees; rather, their fruits are their flowers (blooms). Fruit trees usually bloom, but maybe only 10 percent of their blooms turn into fruits. In contrast, fig trees produce fruits within a few months and produce more once their fruit is picked. In the plant kingdom, these trees use the least amount of resources; produce high energy, useful, and beneficial fruits; and can adapt to nature’s harsh conditions. This example shows that humans can also change and adapt when faced with difficult conditions and new environments.
Olive trees, which can grow in arid climates but are not well-suited for it, manifest their resilience differently as they often grow in areas with strong and gusty winds. These winds can bend them completely; however, they cannot be broken because they are very flexible and pliable.
In northern Iran, a piece of rock is placed in the hole and olive trees are planted over them. As they grow, their shallow roots take hold of the rock so that the trees can survive the strong winds. They are usually planted, at least in ancient times, in the mountainous regions of Lebanon and Mount Sinai, for they thrive in inhospitable areas and mountainous places with little soil. Their roots attach themselves to crevices and draw the maximum amount of benefit from a minimal amount of soil. Fig trees produce sweet fruits with medicinal value, whereas olive trees yield one of the best and easiest digestible fruits and clearest oils. Olive oil also has industrial value. In fact, before the discovery of oil and petroleum it was used to produce light in lamps.
Nails cannot easily penetrate the olive tree’s dense wood; rather, holes have to be drilled first so that nail or nuts and bolts can be used. In addition, the dove and tail method is used in inlaid artwork to connect their different pieces for the same reason. These trees can live up to a thousand years, grow very tall, and produce a heavy load of fruits. The chapter’s first two oaths point out that some plants also have the best taqwīm and can be used as symbols of “rising,” “strength,” and “growing in perfection.”
The discussion now shifts from nature to history.

[95:2] And Mount Sinai,
God addressed Moses at Mount Sinai (Tūr Sīnā; طُور سَيْنَاء). Etymologically, tūr means “twisted and crooked.” Mount Sinai is made up of winding valleys and a mountainous region that, during that era, contained olive trees: “And a tree growing out of Mount Sinai that produces oil and condiment for those who eat” (23:20). Olive oil is extracted from olives and eaten as a condiment with bread. Consider the high quality of trees grown in that arid, barren, and hot land and the noble people who have risen from there. The majority of Israelite prophets, among them Moses and Jesus, hailed from this region. After Moses fled from Egypt, he went to Madyan and lived with Shu‘ayb for 10 years as a shepherd as well as a student, learning the skills needed to be a leader.
This harsh environment taught him to endure hardship, which prepared him for his return to Egypt and the subsequent difficulties and sights (e.g., the murder and torture of Israelites) that he would witness there. That barren land and harsh environment prepared and then brought forth a decent and worthy man who lived a fruitful life. Other Israelite prophets, such as Jacob and Joseph, were also raised in this region, as opposed to such hospitable places as the Mediterranean, California, or Florida. Thus, one cannot logically claim that pleasant environmental conditions are prerequisites for growth because prophets arose from such deprived regions and gradually learned how to deal with insurmountable difficulties both in their ancestral lands and their lives.

[95:3] And this secure city.
The fourth oath is to Makkah, which flourished gradually only after Abraham planted the seeds for this possibility in an uninhabited valley. Abraham’s son Ishmael and his descendants became custodians of the Ka‘bah. As tribes began to settle down there, they became engaged in constant warfare and turned it into a battleground between truth (monotheism) and falsehood (polytheism) for a few thousand years. This is how a center for monotheism was created to contend with polytheism and idol worship.
This contrast has always existed in Makkah, as opposed to many other parts of the world that are inhabited by people who enjoyed a semblance of unity. On average, the Prophet had to engage in defensive warfare every 40 days throughout his 23-year prophetic career, as well as endure harassment, pressure, and banishment. His enemies continued to pursue him, even after he took up residence in Madinah, always looking for a way to bring him and his followers down or harm them. This noble man, as well as his followers, rose from that barren, arid, and hot environment. These two examples show that great results can be achieved with a minimum of opportunities. One needs to study history in order to understand the relationship between people and what kind of environment produced them.
What conclusions can we draw in terms of the message of these oaths?

[95:4] We created man in the most beautiful stature [mold],
The superlative ahsan (أَحْسَن) means the most beautiful, best, and beneficent. Taqwīm (mold)is a verbal noun derived from verb form II, which connotes a state of growth, rising, and perfection. Just as such quality trees can grow and produce fruits in that hot, barren, and arid land, so can noble people achieve the highest stages and excel even under the hardest circumstances. Everyone is endowed with such an aptitude, because God fashioned each person in due proportion and blew His spirit into him and her (15:29). This is why only humans have been endowed with the abilities to acquire and then manifest divine attributes, and why only they enjoy freedom and willpower. As stated elsewhere, no other member of God’s creation can grow in spiritual perfection and discover God: “We offered the trust to the Heavens and Earth and the mountains, but they refused to bear it” (33:72). In short, humanity was the only member of creation willing to accept this trust.
This gives rise to the following question: What has been humanity’s destiny, the only member of creation that has the potential to ascend to the peak of excellence?

[95:5] Then brought him down to the lowest of the low,
The particle thumma (ثُمَّ) means “gradually,” and radadnā-hu (رَدَدْنَاهُ) means “to send or throw him back” to asfala sāfilīni (the depths of “the lowest of the low”; أَسْفَلَ سَافِلِينَ). But why would God create a perfect creature and then make it “the lowest of the low”? How can such a decision make any sense? Imagine a sculptor carving a beautiful statue or an artist painting a beautiful picture and then just trashing it without ever displaying it. Humanity, said to be the best of God’s creation, logically should hold the highest position. So what does all of this mean?
Radd (رَد) is the opposite of raja‘a (رَجَعَ; return). Qur’an 2:156 says: “To God we belong, and to Him is our return.” Thus all of us are on a journey toward Him, a life-long one that begins with our ascent from a weak and deficient position to one of striving toward spiritual perfection. Usually something returns to that with which it shares some degree of homogeneity. Thus our return to Him is an ascent, whereas radd indicates our descent from a high position to a lower one.
We can compare this to a remote-controlled model airplane that can continue to rise to high altitudes; however, it will start to descend if the motor suddenly stops. Its descent will accelerate geometrically, due to Earth’s gravity, and this speed will determine the severity of the resulting damage. We resemble such an airplane, for we are “built” like them, are well-equipped, and have the best “engine” within us, one that can cause us to accelerate, fly, and ascend. But now that we have been released from Paradise and the exalted human condition to Earth, where are we going? By turning on our “engine,” we can ascend to great heights and thereby avoid descending to “the lowest of the low” and crashing. There is no in-between place to stay where we can just coast along.
Is there a way to avoid the fall? Yes, there is one exception.

[95:6] Except those who believe and do good deeds; theirs will be a reward unending.
We should bear in mind that this airplane has two engines: faith and good deeds. We are created with the best aptitude and capacity to rise, but it is up to us to actualize this innate potentiality by nurturing it. If we do not turn on these two “engines,” we will descend for eternity.
One may wonder why God expelled us and allowed us to fall instead of keeping us in Paradise. In fact, because we were already in Paradise and therefore had not earned the right to be there, God gave us the ability to become worthy of it. According to 43:72, Paradise is the earned legacy of our deeds, a consequence of our striving to make our inner being “heavenly.” At the beginning of creation, we were shown Paradise so that we could understand the lofty station that we deserve. However, this station is not something given to us as a free gift from God; rather, it is something that we have to earn. We all are born with this potentiality, just as the seeds of olives and figs contain blueprints for their growth. The only difference between us and them is that God has given us – and only us – the freedom and willpower to strive for and attain spiritual perfection through God’s guidance.
Where do those who turn on their “engines” end up? According to the Qur’an, this ascent does not have a final destination. Ajr (اَجر) means “reward,” and mamnūn (مَمْنُون) is derived from manna (مَنّ), which means “to cut.” Thus ajrun ghayru mamnūnأَجْرٌ غَيْرُ مَمْنُون) ) connotes an infinite reward, for it all depends on how far a person can ascend. Our reward is proportional to our ascension, and we can go as far as our deeds take us.

[95:7] What then causes you to deny the recompense?
The word dīn (دين) here does not connote Islam or any other reli-gion. Etymologically, it means the above-mentioned reward and recompense. Qur’an 107:1 asks: “Have you seen the one who rejects dīn (دين)?” It also does not signify one’s rejection of God, the Hereafter, or prophethood, because the next two verses inform us that this rejection consists of pushing aside the orphans and letting the indigent go hungry, as if one’s deeds have no effect upon one’s future status in the Hereafter. These are the ones who reject dīn and disqualify themselves from entering Paradise. Of course dīn has other applications, such as in phrases like yawm-ud-dīn (يوم الدين), which is another name for the Day of Judgment, the day upon which we will reap all that we have sown.
The gravitational force of whim, caprice, and satanic inclinations pushes humans downward. Ali says that Paradise is like a gift wrapped in toil, meaning that we cannot enter Paradise only by doing those tasks that we enjoy. For example, God tells us to give interest-free loans to the needy, be patient in the face of difficulty, avoid indulging in vengeance, and give our life for the cause of truth. Paradise is like a gift that one cannot easily unwrap without performing a great number of virtuous deeds. He also points out that Hell is wrapped in indecent deeds driven by our lower-self’s inclinations. It is natural that one does not want to turn on the “engine,” because then one would have to deal with the resulting self-applied pressure to begin one’s ascent.
We can attain a position superior to all creatures only if we are willing to work hard. So how can you reject dīn or your aptitude and ability to ascend until you attain perfection? Are you willing to deny yourself the gradual perfection exemplified by the fig and olive examples given above? What causes you to ignore the consequence of your actions? Qur’an 45:22 reminds us that He created the Heavens and Earth so that each soul may strive to earn a proportional recompense. In other words, this world is subservient to us and we must prove to be good stewards of the resources placed in our charge and use them wisely.

[95:8] Is not God the wisest of judges?
God’s hukm (حكم) is the laws and order He has devised for us. Dīn is just one of them, which means that people will reap what they have sown.
Only three verses link insān and fī: 95:5, 103:2, and 90:4. These verses state the same truth and are better understood when studied together. This chapter explains that humans are created with the best aptitude and the ability to grow in spiritual perfection. In chapter 90 (The City; al-Balad), God swears that we are created in toil and ascend in hardship. Significantly, this oath was taken upon Makkah and other cities that were afflicted with trials and tribulations. Therefore, we are a reservoir of hidden aptitudes that require hard work in order to blossom. Finally, in 103:2 God takes an oath on time and then informs us that we are in a state of loss because we fail to turn on our “engines” and subject ourselves to hardship. This is similar to reminding intelligent students of their potential to achieve the highest stages of learning, discovery, and invention so that they may become distinguished professionals and experts in their chosen field. But such a result is possible only if they do not squander their talents.
These three chapters remind humans that they must struggle to grow and ascend toward the next spiritual stage. All three verses offer an exception to this by using the phrase illā-l-ladhīna (إِلَّا الَّذِينَ). Chapter 103 (The Declining Day; al-‘Asr)adds two more engines to our twin-engine aircraft: “Except those who have faith, do good deeds, and urge one another to truth, and urge one another to patience and constancy.” Not only do you have to grow, but you also have to help others grow by counseling and encouraging them to have patience, perseverance, and truthfulness; forbear difficulties; and strive to ascend. In reality, people have responsibilities toward others and their community.

These three chapters show three aspects of the same truth and emphasize that the only path to salvation is that of faith and action (i.e., performing good deeds), both of which actualize our potentiality. Both of these are difficult; however, we are all in a state of loss as time is passing us by – unless we somehow attain something that can compensate us for this loss.

Translator: Mohammad Fani
Editor: Hamid Mavani