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 20:122 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.
فَأَكَلَا مِنْهَا فَبَدَتْ لَهُمَا سَوْآتُهُمَا وَطَفِقَا يَخْصِفَانِ عَلَيْهِمَا مِنْ وَرَقِ الْجَنَّةِ
Then they both ate thereof, so that their shame became manifest to them, and they began to stick the leaves of the garden together over themselves.
Holy Quran 20:122
Keyword Analysis
Sau’aat (shame): ‘Sau’aat’ is the plural of ‘sau’ah’, which is derived from ‘saa’a’, meaning it was or became evil, foul or abominable. ‘Sau’ah’ means, any evil, foul or abominable saying or action or habit or practice; any saying or action of which one is ashamed when it appears and which one would like to hide; any disgracing action or thing; the external portion of organs of generation of a man or of a woman; corpse or dead body; nakedness. (Lane & Aqrab)
Waraq (leaves): ‘Waraq’ is both singular and plural and is substantive noun from the verb ‘waraqa’. ‘Waraq’ means, leaves, foliage; sheet of paper; the prime and freshness of a thing; the young lads of a community. It also signifies the beauty of the things of this world and their resplendence. Likewise, when said regarding a man that he is ‘tayyib al-waraq’, it means that he has a good and righteous progeny. (Lane & Aqrab)
Commentary
When Satan deceived Adamas and his companions (or his wife), and they ate from the forbidden tree—meaning that they committed an act against the will of God—their nakedness became apparent to them. That is, the ill consequences of their action began to appear, and they found themselves in great trouble. They realised that they had violated the command of God and, hence, had committed a grave error.
Leaves of the Garden
When Adamas realised his mistake, “they began to stick the leaves of the garden together over themselves”. As the word ‘waraq’ (leaves) in the Arabic language also means the beauty of worldly things and their resplendence, the verse implies that Adamas began to gather the beauties of the garden in order to compensate for his mistake.
Since the beauty of a community is its young and righteous members, and as the word ‘waraq’ also signifies the young lads of a group, the verse purports to say that Adamas gathered together the young and good members of the community and started to counter Satan’s schemes and successfully removed the ill effects of his deception.
Conformity between the Biblical and Quranic narratives
The Bible narrates this incident as follows:
“And the eyes of them both were opened, and they knew that they were naked; and they sewed fig leaves together, and made themselves aprons.”[1]
Instead of using the phrase ‘the leaves of the garden’, the Bible states that Adamas used the fig leaves to make coverings for themselves. However, upon reflection, we find that ‘the leaves of the garden’ and ‘the fig leaves’ signify the same thing, as fig—in the language of visions—also represents righteous and pious people.[2]
Hence, there is no contradiction or incongruity between the Quran and the Bible in this respect. Both state that Adamas, after realising his mistake, gathered a group of righteous individuals from his community and defeated Satan’s objectives. Satan had intended to bring about Adam’s downfall. However, rather than suffering a lasting loss, the incident brought about a renewed awakening in Adamas, who—along with a group of pious followers—nullified Satan’s schemes, and reorganised the community from the disorder Satan had caused.
Hence, alluding to this, Allah states in the next verse:
“Then his Lord chose him [for His grace], and turned to him [with mercy] and guided [him].”[3]
END NOTES
[1] Genesis 3:7
[2] Ta’teer al-Anam Fi Ta’beer al-Manam
[3] Holy Quran 20:123
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