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Draft:Qur'an 2:35

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Qur'an 2:35
Verse's Information
Suraal-Baqara (Qur'an 2)
Verse35
Juz'1
TopicDwelling of Adam and Eve in Paradise and prohibition from approaching the forbidden tree
Related VersesQur'an 7:19; Qur'an 20:117


Qur'an 2:35 recounts the habitation of Prophet Adam (a) and his wife in Paradise, alongside the interdiction against approaching the Forbidden Tree. The verse cautions that drawing near to this tree would render them among the wrongdoers.[1]

Exegetes interpret the term "zalimin" (wrongdoers) in this context as "those who wrong themselves,"[2] implying that Prophet Adam (a) and his wife deprived themselves of Paradise and its associated divine rewards through a lapse in judgment.[3] Consequently, this event is not viewed as the commission of a sin, but rather the result of a suboptimal choice.[4]

Regarding the prohibition in Qur'an 2:35, commentators generally classify it as an Irshadi prohibition (guiding advisory). This suggests its primary function was to warn against the natural consequences of the act,[5] rather than to issue a legislative command where violation constitutes a punishable sin.[6] In this view, Prophet Adam (a) and his wife did not defy a divine legal order, but rather disregarded an advisory caution regarding the forbidden tree.[7] Conversely, some scholars maintain that this was a Mawlawi prohibition, intending to establish the action as haram (religiously forbidden).[8]

Scholars diverge regarding the nature of Adam's (a) Paradise.[9] Some posit that the garden mentioned in Sura al-Baqara is not the eternal Paradise of the Hereafter, but a terrestrial garden. This argument rests on the premise that the Paradise of the Hereafter is eternal, a realm where transgression and expulsion are impossible, whereas the Qur'anic narrative depicts both Adam's exit and the intrusion of Iblis.[10]

Researchers note that while the Qur'an does not explicitly identify the forbidden tree, narrations offer two primary streams of interpretation:

  • Literal Interpretation: Some exegetes suggest the tree represents specific physical plants, such as wheat,[11] grapes,[12] fig,[13] palm,[14] citron,[15] Camphor[16] or jujube.[17]
  • Allegorical Interpretation: Others view the tree as a symbolic entity, interpreting it as envy[18] or the knowledge reserved for Muhammad and the family of Muhammad.[19]

See also

Notes

  1. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, 1371 Sh, vol. 1, p. 184.
  2. ↑ Qurashī, Aḥsan al-ḥadīth, 1391 Sh, vol. 1, pp. 96-97; Ālūsī, Rūḥ al-maʿānī, 1415 AH, vol. 1, p. 236.
  3. ↑ Kāshānī, Manhaj al-ṣādiqīn, Tehran, vol. 1, p. 157.
  4. ↑ Ṭabāṭabāʾī, Al-Mīzān, 1402 AH, vol. 1, p. 130.
  5. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, 1371 Sh, vol. 1, p. 187.
  6. ↑ Ṭabāṭabāʾī, Al-Mīzān, 1402 AH, vol. 1, p. 130.
  7. ↑ Ṭabāṭabāʾī, Al-Mīzān, 1402 AH, vol. 1, p. 130.
  8. ↑ Ṭabrisī, Majmaʿ al-bayān, 1372 Sh, vol. 1, p. 194.
  9. ↑ Mullā Ṣadrā, Tafsīr al-Qurʾān al-karīm, 1366 Sh, vol. 3, p. 181.
  10. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, 1371 Sh, vol. 1, pp. 186-187; Ṭabrisī, Majmaʿ al-bayān, 1372 Sh, vol. 1, p. 194; Ṭāliqānī, Partowī az Qurʾān, 1362 Sh, vol. 1, p. 125.
  11. ↑ Ṭabrisī, Majmaʿ al-bayān, 1372 Sh, vol. 1, p. 69; Ṭabarī, Jāmiʿ al-bayān, 1415 AH, vol. 1, p. 330; Abū l-Futūḥ al-Rāzī, Rawḍ al-jinān, 1408 AH, vol. 1, p. 220.
  12. ↑ Ṭabarī, Jāmiʿ al-bayān, 1415 AH, vol. 1, p. 332; Abū l-Futūḥ al-Rāzī, Rawḍ al-jinān, 1408 AH, vol. 1, p. 220.
  13. ↑ Ṭabarī, Jāmiʿ al-bayān, 1415 AH, vol. 1, p. 333; Abū l-Futūḥ al-Rāzī, Rawḍ al-jinān, 1408 AH, vol. 1, p. 220.
  14. ↑ Suyūṭī, Al-Durr al-manthūr, 1983, vol. 1, p. 53.
  15. ↑ Suyūṭī, Al-Durr al-manthūr, 1983, vol. 1, p. 53.
  16. ↑ Abū l-Futūḥ al-Rāzī, Rawḍ al-jinān, 1408 AH, vol. 1, p. 220.
  17. ↑ Al-ʿAskarī (a), Tafsīr al-Imām al-ʿAskarī (a), 1409 AH, p. 222; Majlisī, Biḥār al-anwār, 1403 AH, vol. 11, p. 190.
  18. ↑ ʿAyyāshī, Tafsīr al-ʿAyyāshī, Al-Maktaba al-ʿIlmiyya al-Islāmiyya, vol. 2, p. 9; Ṣadūq, Maʿānī al-akhbār, 1361 Sh, p. 124; Majlisī, Biḥār al-anwār, 1403 AH, vol. 11, p. 164.
  19. ↑ Ṭabāṭabāʾī, Al-Mīzān, 1402 AH, vol. 1, p. 144; Javādī Āmulī, Tasnīm, 1387 Sh, vol. 3, p. 343.

References

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  • Al-ʿAskarī (a), Ḥasan b. ʿAlī, Al-Tafsīr al-mansūb ilā l-Imām Abī Muḥammad al-Ḥasan b. ʿAlī al-ʿAskarī (a), Qom, Madrasa al-Imām al-Mahdī, 1409 AH.
  • Ālūsī, Shihāb al-Dīn, Rūḥ al-maʿānī, Beirut, Dār al-Kutub al-ʿIlmiyya, 1415 AH.
  • ʿAyyāshī, Muḥammad b. Masʿūd, Tafsīr al-ʿAyyāshī, Research: Sayyid Hāshim Rasūlī Maḥallātī, Tehran, Al-Maktaba al-ʿIlmiyya al-Islāmiyya, N.d.
  • Javādī Āmulī, ʿAbd Allāh, Tasnīm, Qom, Nashr-i Isrāʾ, 4th ed, 1387 Sh.
  • Kāshānī, Mullā Fatḥ Allāh, Manhaj al-ṣādiqīn fī ilzām al-mukhālifīn, Tehran, Kitābfurūshī-yi Islāmiyya, N.d.
  • Majlisī, Muḥammad Bāqir, Biḥār al-anwār, Beirut, Al-Wafāʾ, 1403 AH.
  • Makārim Shīrāzī, Nāṣir, Tafsīr-i nimūna, Tehran, Dār al-Kutub al-Islāmiyya, 1371 Sh.
  • Mullā Ṣadrā, Muḥammad b. Ibrāhīm, Tafsīr al-Qurʾān al-karīm, Qom, Bīdār, 1366 Sh.
  • Qurashī, Sayyid ʿAlī Akbar, Aḥsan al-ḥadīth, Qom, Daftar-i Nashr-i Navīd-i Islām, 1391 Sh.
  • Ṣadūq, Muḥammad b. ʿAlī, Maʿānī al-akhbār, Research: ʿAlī Akbar Ghaffārī, Qom, Intishārāt-i Islāmī, 1361 Sh.
  • Suyūṭī, Jalāl al-Dīn ʿAbd al-Raḥmān, Al-Durr al-manthūr fī l-tafsīr bi-l-maʾthūr, Beirut, Dār al-Fikr, 1983.
  • Ṭabāṭabāʾī, Sayyid Muḥammad Ḥusayn, Al-Mīzān fī tafsīr al-Qurʾān, Beirut, Muʾassisa al-Aʿlamī li-l-Maṭbūʿāt, 1402 AH.
  • Ṭabarī, Muḥammad b. Jarīr, Jāmiʿ al-bayān ʿan taʾwīl āy al-Qurʾān, Introduction: Khalīl al-Mays, Research: Ṣidqī Jamīl al-ʿAṭṭār, Beirut, Dār al-Fikr, 1415 AH.
  • Ṭabrisī, Faḍl b. Ḥasan, Majmaʿ al-bayān fī tafsīr al-Qurʾān, Tehran, Nāṣir Khusraw, 1372 Sh.
  • Ṭāliqānī, Maḥmūd, Partowī az Qurʾān, Tehran, Shirkat-i Sahāmī-yi Intishār, 1362 Sh.
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