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Question: Religious
traditions recount that Adam (P.B.U.H) was initially in Paradise, but he was
subsequently sent to Earth due to his transgression. He was specifically
instructed not to approach a particular tree, yet Satan led him astray, causing
him to eat from it. Various interpretations have emerged, with some claiming
that the tree was wheat, others identifying it as an apple tree. From a
spiritual perspective, could you explain what this tree symbolizes and why Adam
(P.B.U.H) was deemed unjust for approaching it?
Answer: In
the Qur'an, the tree is not given a specific name. It is merely referred to as
"the tree." When examined from a spiritual and symbolic standpoint,
the tree represents a deeper concept that transcends physicality and reflects a
pattern of human thought. To grasp its true significance, one must delve into
the dual states of existence experienced by Adam (P.B.U.H): his life in
Paradise and his subsequent fall to Earth. It is through his encounter with the
tree that Adam (P.B.U.H) transitions from one state of being to another.
In
Surah Al-Baqarah, Allah Almighty says:
"O
Adam, you and your wife may live in Paradise and eat freely from it, but do not
approach this tree, or you will be among the wrongdoers."
(Quran 2:35)
The
phrase "Hayso Shatuma" (translated as "wherever you
wish") signifies a spiritual dominion over space. In the original state of
Paradise, Adam (P.B.U.H) was endowed with complete sovereignty over an infinite
space, free from the constraints of time and physical limitations. In this
state, there was no distinction between desire and fulfillment—whatever he
desired manifested instantly. Thus, the act of eating the fruit was not a
matter of effort, cultivation, or time; it simply appeared in response to his
wish.
However,
upon succumbing to Satan’s temptation, Adam (P.B.U.H) was removed from this
boundless, unconditioned realm and cast into the world of limitations—what we
can term as the "Earthly existence." This transition signifies a
shift from a metaphysical reality governed by infinite potential to one
governed by temporal and spatial limitations.
The
consequence of Adam's (P.B.U.H) disobedience is the imposition of spatial and
temporal constraints. Once on Earth, he became subject to the realities of
time, space, and materiality. Unlike in Paradise, where desires were
immediately fulfilled, now every action required effort, and all needs were
bound by the laws of time and physical causality.
In
understanding the symbolism of the tree, we can observe two forms of dominion
or control over creation:
1. The
first form: A person plants a tree, nurtures it, and after a significant period
of time, it yields fruit. When the individual desires to consume the fruit,
they must physically approach the tree, pick the fruit, and consume it. This
process reflects a linear, causal relationship where effort and time are
required to bring about results.
2. The
second form: The tree already bears fruit, not as a result of the individual’s
efforts, but simply because the individual desires it. The fruit is ready,
present, and available without the need for any external effort. This form
represents an immediate manifestation of desire, without the need for
cultivation or waiting.
The
central theme of this analysis suggests that when human faculties operate
beyond the limitations of time and space, they align with the experience of the
Divine or the life of Paradise. In contrast, when these faculties are
constrained by the physical dimensions of space, they become bound to the
mundane or worldly existence. Within every individual, both states — the life
of Paradise and the life of this world — are in constant dynamic interaction.
At certain moments, the life of Paradise, where the individual is liberated
from spatial and temporal boundaries, predominates. At other times, the life of
this world, characterized by sensory perceptions and spatial constraints,
dominates the human experience. The spiritual aspirant seeks to transcend the dominance
of the earthly existence and cultivate the divine faculties of the soul. This
transformative journey begins with the practice of Muraqabah (meditative
contemplation), wherein the seeker gradually shifts their awareness towards
higher, transcendental states, in an effort to align with the higher, eternal
realities.
Khwaja Shamsuddin Azeemi
Nearly three decades ago, the esteemed spiritual scholar and blessed guide, Khwaja Shamsuddin Azeemi (R.A), inaugurated a mission of public service with the objective of liberating humanity from afflictions, psychological distress, and physical ailments. For ten years, he remained in contemplative retreat, silently advancing this sacred commitment to the service of creation (khidmat-e-khalq). As the hearts of the people began turning toward him, he employed the medium of mass communication. In 1969, this initiative was formally introduced to the public through newspapers and spiritual journals. According to conservative estimates, through written correspondence and face-to-face interaction—particularly via national publications and the Roohani Digest—Hazrat Azeemi has extended spiritual guidance and healing to over 1.4 million men and women, addressing intricate personal crises and intractable medical conditions. Today, it is not uncommon that wherever a few individuals gather, and a seemingly insoluble dilemma or incurable illness is mentioned, someone inevitably suggests: “Establish contact with Azeemi Sahib—the matter will be resolved.”
Through the grace of Allah the Almighty, the spiritual affinity with the Prophet (P.B.U.H), and the continued beneficence of the blessed guide, four volumes of Roohani Daak (Spiritual Correspondence) have now been compiled. The first volume is hereby presented to you for contemplation and benefit.
