Topic: Fig (At-Tin)
View Aspects
فَأَكَلَا مِنْهَا فَبَدَتْ لَهُمَا سَوْءَٰتُهُمَا وَطَفِقَا يَخْصِفَانِ عَلَيْهِمَا مِن وَرَقِ ٱلْجَنَّةِ ۚ وَعَصَىٰٓ ءَادَمُ رَبَّهُۥ فَغَوَىٰ
دیکھئے سورۃ اعراف آیت۲۳ نوٹ نمبر۱
7.23; 20:122.
As a result of acceptance by Adam of Satan’s suggestions a split occurred among his people which caused him much distress and mental anguish. Adam and Eve discovered that by acting upon the evil suggestions of Satan, they had made a grievous mistake and had involved themselves in great trouble. The verse does not mean that their weakness became known to other people but that only Adam and Eve themselves became conscious of it.
Waraq also meaning young lads of a community (Lane), the verse purports to say that as Satan had succeeded in causing a split in Adam’s community and some of the morally weak members had gone out of its fold, Adam gathered together the youth and other righteous and good members of the community and with their help began to reorganize his people. According to the Bible, Adam used fig leaves (Gen. 3: 6, 7), which in the language of visions signify young righteous and pious people.
7:23; 20:122.
Important Words:
سوآت (shame) is the plural of سوءة which is derived from ساء which means, it was or became evil, foul or abominable. سوءة 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). See also 7:21.
ورق (leaves) is both singular and plural and is substantive noun from the verb ورق (waraqa). They say ورق الشجر i.e. the tree put forth leaves. أورق الرجل means, the man became rich. انت طیب الورق means, thou hast a good and righteous progeny. ورق 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 (Lane & Aqrab). See also 7:23.
غوی (his life became miserable) means, he erred; he deviated from the right way; he acted ignorantly; he failed in his object and was disappointed; he was lost; his life became unpleasant (Aqrab, Lane & Mufradat).
Commentary:
As a result of acceptance by Adam of Satan’s suggestion a split occurred among his people which caused him much distress and mental anguish.
The words, their shame became manifest, mean that the evil consequences of their lapse began to appear and they realized their weaknesses. They discovered that by acting upon the evil suggestions of Satan, they had made a grievous mistake and had involved themselves in great trouble. The verse does not mean that their weakness became known to other people but that only Adam and Eve became conscious of it.
As ورق also means young lads of a community(see under "Important Words" above) the verse purports to say that as Satan had succeeded in causing a split in Adam’s community and some of the spiritually weaker members had gone out of its fold, Adam gathered together the youth and other righteous and good members of the community and with their help began to reorganize his people. It is generally the youth of a community who first accept the teachings of a Divine Messenger because they have no preconceived ideas, prejudices and inhibitions to shed. Their minds are like a clean slate and they find no difficulty in accepting a teaching which appeals to their reason and conscience. See also 7:23.
The Bible describes Adam’s lapse in the words: "And when the woman saw that the tree was good for food, and that it was pleasant to the eyes, and a tree to be desired to make one wise, she took of the fruit thereof, and did eat, and gave also unto her husband with her; and he did eat. And the eyes of both were opened, and they knew that they were naked; and they sewed fig leaves together, and made themselves aprons" (Gen. 3:6-7). Thus whereas, according to the Quran, Adam hid his nakedness with 'the leaves of the garden', which means the young lads or pious and righteous members of the community, according to the Bible he used the fig leaves which in the language of visions also signify righteous and pious people. So there is no contradiction or incongruity between the Quranic and the Biblical statements in this respect.
That Adam’s disobedience was not deliberate but casual and accidental is evident from v. 116 above.
b
7.23; 20:122.
825
وَرَقْ (Waraq) 也是指一个社团中的年青小伙子 (Lane)。这节经文的大致意思是说, 恶魔已成功地使阿丹的社团出现裂缝, 一些意志薄弱的成员背离了他们的信仰。阿丹把年青的以及其他正直而善良的成员聚集在一起, 并在他们的帮助下重新组织起自己的社团。据圣经所载, 阿丹用过无花果树树叶 («创世纪» 3:6-7), 这在精神境界的语言中是指年青、正直而虔诚的人们。
2
دیکھئے سورۃ اعراف آیت۲۳ نوٹ نمبر۱
a
7:23; 20:122.
2330
Important Words:
سوآت (shame) is the plural of سوءة which is derived from ساء which means, it was or became evil, foul or abominable. سوءة 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). See also 7:21.
ورق (leaves) is both singular and plural and is substantive noun from the verb ورق (waraqa). They say ورق الشجر i.e. the tree put forth leaves. أورق الرجل means, the man became rich. انت طیب الورق means, thou hast a good and righteous progeny. ورق 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 (Lane & Aqrab). See also 7:23.
غوی (his life became miserable) means, he erred; he deviated from the right way; he acted ignorantly; he failed in his object and was disappointed; he was lost; his life became unpleasant (Aqrab, Lane & Mufradat).
Commentary:
As a result of acceptance by Adam of Satan’s suggestion a split occurred among his people which caused him much distress and mental anguish.
The words, their shame became manifest, mean that the evil consequences of their lapse began to appear and they realized their weaknesses. They discovered that by acting upon the evil suggestions of Satan, they had made a grievous mistake and had involved themselves in great trouble. The verse does not mean that their weakness became known to other people but that only Adam and Eve became conscious of it.
As ورق also means young lads of a community(see under "Important Words" above) the verse purports to say that as Satan had succeeded in causing a split in Adam’s community and some of the spiritually weaker members had gone out of its fold, Adam gathered together the youth and other righteous and good members of the community and with their help began to reorganize his people. It is generally the youth of a community who first accept the teachings of a Divine Messenger because they have no preconceived ideas, prejudices and inhibitions to shed. Their minds are like a clean slate and they find no difficulty in accepting a teaching which appeals to their reason and conscience. See also 7:23.
The Bible describes Adam’s lapse in the words: "And when the woman saw that the tree was good for food, and that it was pleasant to the eyes, and a tree to be desired to make one wise, she took of the fruit thereof, and did eat, and gave also unto her husband with her; and he did eat. And the eyes of both were opened, and they knew that they were naked; and they sewed fig leaves together, and made themselves aprons" (Gen. 3:6-7). Thus whereas, according to the Quran, Adam hid his nakedness with 'the leaves of the garden', which means the young lads or pious and righteous members of the community, according to the Bible he used the fig leaves which in the language of visions also signify righteous and pious people. So there is no contradiction or incongruity between the Quranic and the Biblical statements in this respect.
That Adam’s disobedience was not deliberate but casual and accidental is evident from v. 116 above.
b
7.23; 20:122.
1860
As a result of acceptance by Adam of Satan’s suggestions a split occurred among his people which caused him much distress and mental anguish. Adam and Eve discovered that by acting upon the evil suggestions of Satan, they had made a grievous mistake and had involved themselves in great trouble. The verse does not mean that their weakness became known to other people but that only Adam and Eve themselves became conscious of it.
1861
Waraq also meaning young lads of a community (Lane), the verse purports to say that as Satan had succeeded in causing a split in Adam’s community and some of the morally weak members had gone out of its fold, Adam gathered together the youth and other righteous and good members of the community and with their help began to reorganize his people. According to the Bible, Adam used fig leaves (Gen. 3: 6, 7), which in the language of visions signify young righteous and pious people.
وَٱلتِّينِ وَٱلزَّيْتُونِ
“无花果”、“橄榄果”、“西奈山” 和 “这座安全的城市” 等都用来作为证据, 表示支持和加强这章经文中提出的主张: 穆圣的使命将取得成就。“无花果” 和 “橄榄果” 象征伊撒; “西奈山” 象征穆撒; “这座安全的城市” 象征穆圣。这三节经文一起, 是指 «圣经» 中有名的一段 (申命记 33:2)。然而根据有些 «古兰经» 注释家的看法, “无花果” 代表佛教, “橄榄果” 代表基督教, “西奈山” 代表犹太教, “安全的城市” 代表伊斯兰教的穆圣。但是用在这几节经文中的象征意义的最恰当的解释也许是这样的解释, 那就是, 这四个词代表人类道德发展史上的四个时期, “无花果” 代表阿丹 (亚当) 时代, “橄榄果” 代表努哈 (诺亚) 时代, “西奈山” 代表穆撒 (摩西) 时代, “安全的城市” 象征伊斯兰教时代。这个解释可以在 «圣经» 和 «古兰经» 中找到充份的证据。当阿丹和哈娲 (夏娃) 吃到禁果并发现自己赤身裸体之后, 他们把无花果树叶缝在一起, 为自己做了围裙 («创世记»3:7)。关于努哈我们读到: “到了晚上, 鸽子回到他那里, 嘴里叼着一片新的橄榄叶, 诺亚就知道地上的水都干了。” («创世记»8:11)。这是大家接受的事实: 穆撒在西奈山接受命谕, 而伊斯兰教的诞生地麦加自古以来就被认为并被证明是 “安全的城市”。这四个时期代表了人类为达到他完全发展的阶段所经过的四个循环。在阿丹的循环时代中, 人类文明的基础奠定了。努哈是宗教法律 (شَرِيْعَة, Shari‘ah) 的创始者。在穆撒时代的循环中, 宗教法律的细节得到了启示, 而随着穆圣的降临, 宗教法律在各方面都趋于完善, 毫无缺陷, 人类在智力上、社会上、道德上和精神上都达到了完全的发展。“无花果” 也可以象征穆撒的教规, “橄榄果” 象征伊斯兰的教规。这个明喻用 “西奈山” 和 “这个安全的城市” 这样的词以更具体的形式得到了进一步的表达。
انجیر کے لفظ سے حضرت آدم علیہ السلام کی طرف اشارہ ہے۔ جو یہ ہے کہ انسانی فطرت کو اعلیٰ درجہ کا پیدا کیا گیا ہے۔ کیونکہ آدمؑ کے متعلق بائیبل میں لکھا ہے کہ خدا نے اس کو اپنی صورت پر پیدا کیا (پیدائش باب۱) اور قرآن مجید میں لکھا ہے کہ خداتعالیٰ نے اس کو اپنا خلیفہ بنایا (بقرہ: ۳۱) پس دونوں کتابوں کے اتفاق سے معلوم ہوتا ہے کہ آدمؑ کی اولاد آدم کی صفات کو لے کر نیک پیدا ہوگی اور اس کی پیدائش میں بدی کی جڑ نہیں آئے گی بلکہ نیکی کی جڑ آئے گی۔ اسی کی طرف اشارہ کرنے کے لئے اس جگہ انجیر کو شہادت کے طور پر پیش کیا گیا ہے۔ بائبل میں لکھا ہے کہ جب آدمؑ اور حَوَّا کو یہ احساس ہوا کہ ہم
زیتون کا ذکر اس لئے کیا گیا ہے کہ زیتون کی شاخ حضرت نوحؑ کے واقعہ کو یاد دلاتی ہے اور وہ بھی رحم اور امن کے واقعہ کو۔ چنانچہ بائیبل میں لکھا ہے کہ حضرت نوحؑ کی کشتی جب جودی یعنی اَرَارَاط پر پہنچی تو حضرت نوحؑ نے مختلف پرندوں کو چھوڑا تا کہ وہ پتہ لیکر آئیں کہ کہیں زمین بھی نظر آتی ہے یا نہیں۔ آخر میں انہوں نے کبوتری چھوڑی جب وہ واپس آئی تو زیتون کی ایک تازہ پتی اس کے منہ میں تھی۔ جس سے حضرت نوحؑ نے سمجھ لیا کہ اب خدا کی طرف سے فضل نازل ہو گیا ہے اور زمین نظر آنے لگ گئی ہے۔ چنانچہ وہ اپنے قافلہ سمیت وہاں اتر گئے۔ قرآن مجید میں جہاں کشتی ٹھہری تھی اس کا نام جُوْدِی</
"The Fig," "the Olive," "Mount Sinai" and "this Town of Security" have been invoked as witnesses to support and substantiate the claim made in the Surah that the Holy Prophet shall succeed in his mission. "The Fig" and "the Olive" are symbolic of Jesus; "Mount Sinai" of Moses; and "this Town of Security" of the Holy Prophet. These three verses together point to the well- known biblical reference, 'The Lord came from Sinai, and rose up from Seir with them; and He shined forth from Mount Paran' (Deut. 33:2). According to some Commentators, however, "the Fig" stands for Buddhism, "the Olive" for Christianity, "Mount Sinai" for Judaism and "the City of Security" for the Holy Prophet of Islam. But perhaps the best explanation of the symbolism used in these verses is the one according to which the four words represent four periods in the history of human moral evolution, "the Fig" representing the era of Adam, "the Olive" that of Noah, "Mount Sinai" that of Moses and "this Town of Security" symbolising th
1732
“无花果”、“橄榄果”、“西奈山” 和 “这座安全的城市” 等都用来作为证据, 表示支持和加强这章经文中提出的主张: 穆圣的使命将取得成就。“无花果” 和 “橄榄果” 象征伊撒; “西奈山” 象征穆撒; “这座安全的城市” 象征穆圣。这三节经文一起, 是指 «圣经» 中有名的一段 (申命记 33:2)。然而根据有些 «古兰经» 注释家的看法, “无花果” 代表佛教, “橄榄果” 代表基督教, “西奈山” 代表犹太教, “安全的城市” 代表伊斯兰教的穆圣。但是用在这几节经文中的象征意义的最恰当的解释也许是这样的解释, 那就是, 这四个词代表人类道德发展史上的四个时期, “无花果” 代表阿丹 (亚当) 时代, “橄榄果” 代表努哈 (诺亚) 时代, “西奈山” 代表穆撒 (摩西) 时代, “安全的城市” 象征伊斯兰教时代。这个解释可以在 «圣经» 和 «古兰经» 中找到充份的证据。当阿丹和哈娲 (夏娃) 吃到禁果并发现自己赤身裸体之后, 他们把无花果树叶缝在一起, 为自己做了围裙 («创世记»3:7)。关于努哈我们读到: “到了晚上, 鸽子回到他那里, 嘴里叼着一片新的橄榄叶, 诺亚就知道地上的水都干了。” («创世记»8:11)。这是大家接受的事实: 穆撒在西奈山接受命谕, 而伊斯兰教的诞生地麦加自古以来就被认为并被证明是 “安全的城市”。这四个时期代表了人类为达到他完全发展的阶段所经过的四个循环。在阿丹的循环时代中, 人类文明的基础奠定了。努哈是宗教法律 (شَرِيْعَة, Shari‘ah) 的创始者。在穆撒时代的循环中, 宗教法律的细节得到了启示, 而随着穆圣的降临, 宗教法律在各方面都趋于完善, 毫无缺陷, 人类在智力上、社会上、道德上和精神上都达到了完全的发展。“无花果” 也可以象征穆撒的教规, “橄榄果” 象征伊斯兰的教规。这个明喻用 “西奈山” 和 “这个安全的城市” 这样的词以更具体的形式得到了进一步的表达。
1
انجیر کے لفظ سے حضرت آدم علیہ السلام کی طرف اشارہ ہے۔ جو یہ ہے کہ انسانی فطرت کو اعلیٰ درجہ کا پیدا کیا گیا ہے۔ کیونکہ آدمؑ کے متعلق بائیبل میں لکھا ہے کہ خدا نے اس کو اپنی صورت پر پیدا کیا (پیدائش باب۱) اور قرآن مجید میں لکھا ہے کہ خداتعالیٰ نے اس کو اپنا خلیفہ بنایا (بقرہ: ۳۱) پس دونوں کتابوں کے اتفاق سے معلوم ہوتا ہے کہ آدمؑ کی اولاد آدم کی صفات کو لے کر نیک پیدا ہوگی اور اس کی پیدائش میں بدی کی جڑ نہیں آئے گی بلکہ نیکی کی جڑ آئے گی۔ اسی کی طرف اشارہ کرنے کے لئے اس جگہ انجیر کو شہادت کے طور پر پیش کیا گیا ہے۔ بائبل میں لکھا ہے کہ جب آدمؑ اور حَوَّا کو یہ احساس ہوا کہ ہم
2
زیتون کا ذکر اس لئے کیا گیا ہے کہ زیتون کی شاخ حضرت نوحؑ کے واقعہ کو یاد دلاتی ہے اور وہ بھی رحم اور امن کے واقعہ کو۔ چنانچہ بائیبل میں لکھا ہے کہ حضرت نوحؑ کی کشتی جب جودی یعنی اَرَارَاط پر پہنچی تو حضرت نوحؑ نے مختلف پرندوں کو چھوڑا تا کہ وہ پتہ لیکر آئیں کہ کہیں زمین بھی نظر آتی ہے یا نہیں۔ آخر میں انہوں نے کبوتری چھوڑی جب وہ واپس آئی تو زیتون کی ایک تازہ پتی اس کے منہ میں تھی۔ جس سے حضرت نوحؑ نے سمجھ لیا کہ اب خدا کی طرف سے فضل نازل ہو گیا ہے اور زمین نظر آنے لگ گئی ہے۔ چنانچہ وہ اپنے قافلہ سمیت وہاں اتر گئے۔ قرآن مجید میں جہاں کشتی ٹھہری تھی اس کا نام جُوْدِی</
3383
"The Fig," "the Olive," "Mount Sinai" and "this Town of Security" have been invoked as witnesses to support and substantiate the claim made in the Surah that the Holy Prophet shall succeed in his mission. "The Fig" and "the Olive" are symbolic of Jesus; "Mount Sinai" of Moses; and "this Town of Security" of the Holy Prophet. These three verses together point to the well- known biblical reference, 'The Lord came from Sinai, and rose up from Seir with them; and He shined forth from Mount Paran' (Deut. 33:2). According to some Commentators, however, "the Fig" stands for Buddhism, "the Olive" for Christianity, "Mount Sinai" for Judaism and "the City of Security" for the Holy Prophet of Islam. But perhaps the best explanation of the symbolism used in these verses is the one according to which the four words represent four periods in the history of human moral evolution, "the Fig" representing the era of Adam, "the Olive" that of Noah, "Mount Sinai" that of Moses and "this Town of Security" symbolising th