In today’s age, Islam is subjected to heavy criticisms, and its teachings and commandments are often misunderstood. Since most of these criticisms arise from the misinterpretation of the Quranic text, an accurate and true explanation of the scripture is called for. As such, this series aims to present the authentic interpretation of the Holy Quran as provided by the leaders of the Ahmadiyya Muslim Community, which we believe will do a great deal in dispelling the numerous misconceptions that have become associated with Islam.
In this issue, we present the commentary of the Quranic verse 2:36 from Tafsir-e-Kabir (The Grand Exegesis) by Hazrat Mirza Bashiruddin Mahmud Ahmadra. For a comprehensive understanding of the topic discussed in the verse, please refer to our previous issues here and here.
This abridged translation is not an official rendering but is being published for the benefit of readers in view of the aforementioned objective. Light of Islam takes full responsibility for any errors in the translation and summary.
وَلَا تَقْرَبَا هَذِهِ الشَّجَرَةَ فَتَكُونَا مِنَ الظَّالِمِينَ
But approach not this tree, lest you be of the wrongdoers.
Holy Quran 2:36
Keyword Analysis
Shajarah: ‘Shajarah’ means tree and is derived from the verb ‘shajara’. The Arabs say, ‘shajaral amru bainahum’, meaning, the affair or case became complicated and confused so as to be a subject of disagreement and difference between them. ‘Shajarah’ means, a tree, because of the intermixing or confusion of its branches. ‘Shajarah’ also signifies, the stock or origin of a man. They say, ‘huwa min shajaratin tayyibah’, meaning, he is of a good stock or origin. (Lane)
Zalimeen: ‘Zalimeen’ is the plural of ‘zalim’ being derived from ‘zalama’ which means: 1. He put a thing in the wrong place or in a place not its own; 2. He made one suffer loss; 3. He transgressed or committed a wrong. A ‘zalim’ is thus one who does an inappropriate or improper thing; or one who commits a wrong; or one who makes someone suffer a loss. (Aqrab and Lane)
Commentary
It has been a subject of disagreement as to what the forbidden tree in the verse signifies. Some commentators have interpreted the tree as symbolising women, while others have suggested it to be referring to wheat or grapes. However, these interpretations are against the true intent of the Holy Quran. It cannot represent women because Adamas was made to dwell in the garden with his wife. Similarly, it cannot refer to wheat or grapes as they are lawful according to the Quran.
The Bible describes the forbidden tree as the tree of the knowledge of good and evil. Hence, it is stated:
“But of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die.”[1]
This Biblical statement is devoid of any sense as the ability to differentiate between right and wrong is an inherent characteristic of man that distinguishes him from other creatures. Moreover, the Bible itself states that man has been created in the image of God.[2] This implies that man’s faculty of moral reasoning is innate, which did not need to be acquired by consuming the fruit of a certain tree.
Four reasons supporting the metaphorical usage of the word ‘tree’
The word ‘tree’ in the verse cannot be taken literally for the following reasons.
Firstly, the Quran states that when Adamas ate from the tree, his shame became manifest to him.[3] This proves that the term occurs here in a metaphorical sense as no physical tree exists whose fruit would expose a person’s nakedness.
Secondly, we find no mention of a fruit in Islam or previous religions, whose consumption is prohibited, which further indicates the figurative usage of the word.
Thirdly, the Quran states that by approaching the tree, Adamas, his wife and his companions would become transgressors. If the tree were physical, eating from it could be understood as an act that renders people sinful, but not as transgressors. The term ‘transgression’ (zulm) is used in the Holy Quran either to describe idolatry or the violation of other people’s rights, neither of which is associated with the act in question.
Fourthly, the Quran mentions that Allah forbade Adamas from approaching the tree, yet Adamas succumbed to Satan’s temptation and ate from it. If the tree were physical, it would imply that Adamas deliberately sinned, as there would have been no room for him to misunderstand the commandment. However, the Quran also states that Adamas forgot and did not intend to disobey.[4] This shows that the tree represented something else, regarding which, there was a possibility for Adamas to fall into error.
Tree as a metaphor for words in the Quran
It should also be remembered that the Quran uses the term ‘tree’ metaphorically to symbolise good and bad words. Hence it is stated:
“Dost thou not see how Allah sets forth the similitude of a good word? It is like a good tree”[5]
Similarly, the Quran describes the case of an evil word, equating it with an evil tree”[6]
In light of this, the verse under comment can be understood to mean that when Hazrat Adamas was taught many good principles, he was also warned regarding certain negative things that would contradict those values, which have been indicated by the word ‘tree’.
The forbidden tree as a metaphor for Iblis and his progeny
Although the term ‘tree’ encompasses all things from which Adamas and his companions were commanded to refrain, considering the context of the verse, it would primarily signify God’s instruction to them to safeguard themselves against Iblis and his progeny. This is because Iblis had vowed to lead Adamas and his descendants astray from the right path. As such, Allah refers to Iblis in the Holy Quran, saying:
“O Adam, this is an enemy to thee, and to thy wife; so let him not drive you both out of the garden, lest thou come to grief.”[7]
This shows that the command to guard against Iblis constituted an important element of the prohibition regarding the tree that Hazrat Adamas and his companions were instructed to stay away from.
Tree also signifies an evil system
Adamas was made to dwell in a place of comfort, where he was provided with a law that ensured a well-ordered civilisation and was granted righteous companions. On account of these blessings, this place is equated with a garden. On the other hand, in the same metaphorical context, bad companions and elements that corrupt the system are described as a tree that possesses characteristics contrary to those of the garden. That is, the term ‘tree’ is placed in contrast to the word ‘garden’ in this verse.
This analogy carries two subtle implications:
Firstly, by equating the good system with a garden—which is a collection of trees—and the bad system with a single tree, it is pointed out that the law granted to Adamas was based on the principle that permissibility would be the rule, with prohibitions mentioned only as necessary. In such a system, the number of lawful things would greatly exceed unlawful things.
Secondly, by likening good companions to a garden and bad companions to a tree, the analogy implies that the Community of Adamas would outnumber their enemies and ultimately prevail over them.
END NOTES
[1] Genesis 2:17
[2] Genesis 1:26
[3] Holy Quran 20:122
[4] Holy Quran 20:116
[5] Holy Quran 14:25
[6] Holy Quran 14:27
[7] Holy Quran 20:118
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