What would the theologic implications in Islam be here, though?
They ate of the Tree of Life/Immortality, yet they are condemned to death and having to leave the garden on account thereof?
Why would there then be an association with moral questions like nakedness?
Could you explain the Islamic reasoning how a Tree of Life's fruit resulted paradoxically in its opposite?
Hello there.
It is the position of the Muslims that where the Bible and the Qur’an agree; there is no problem. That where the Bible contradicts the Qur’an; then the Qur’an takes precedence. That where there is neither agreement nor disagreement; then the matter is open for discussion, and Allāh (Subḥānahu ūta'āla) knows best!
The Bible and the Qur’an agree that the Exalted created both Adam and Eve; but they differ as to what happened next.
In Genesis (as you know), Allāh (Subḥānahu ūta'āla) prohibits both Adam and Eve from eating the fruits of the forbidden tree. However, the snake seduces Eve, and persuades her to eat from it: 'Now, the snake was the most subtle of all the wild animals that Yahweh God had made. It asked the woman: “Did God really say you were not to eat from any of the trees in the garden?” The woman answered the snake: “We may eat the fruit of the trees in the garden. But of the fruit of the tree in the middle of the garden, God said, ‘You must not eat it, nor touch it, under pain of death.’” Then the snake said to the woman: “No! You will not die! God knows in fact that the day you eat it your eyes will be opened and you will be like gods, knowing good from evil.”. The woman saw that the tree was good to eat and pleasing to the eye, and that it was enticing for the wisdom that it could give. So she took some of its fruit and ate it.’ (Genesis; 3: 1-6).
We are then told that Eve, in turn, seduced Adam to eat with her; and that when Allāh (Subḥānahu ūta'āla) rebuked Adam for what he did, he put all the blame on Eve: ‘(God asked): “Have you been eating from the tree I forbade you to eat?” The man replied: “It was the woman you put with me; she gave me some fruit from the tree, and I ate it.”’ (Verses 11-12).
Consequently, Allah said to Eve: ‘I shall give you intense pain in childbearing, you will give birth to your children in pain.’ (Verse 16).
The Qur’an presents a different account: ‘But you, Adam, and your wife live in the Garden. Both of you eat whatever you like, but do not go near this tree or you will become wrongdoers. Satan whispered to them so as to expose their nakedness, which had been hidden from them. He said: “Your Lord only forbade you this tree to prevent you becoming angels or immortals,” and he swore to them: “I am giving you sincere advice” - he lured them with lies. Their nakedness became exposed to them when they had eaten from the tree: they began to put together leaves from the Garden to cover themselves. Their Lord called to them: “Did I not forbid you to approach that tree? Did I not warn you that Satan was your sworn enemy?” (Al-A‘raf: 19-23).
You will see that the Qur’an places equal blame on both Adam and Eve for their mistake. Nowhere in the Qur’an do we find even the slightest suggestion that Eve tempted Adam to eat from the tree; or even that she had eaten before him. In the Qur’an, Eve is not a temptress; not a seducer; and not a deceiver. Moreover, she is not told that she (and by implication, all women after her) would suffer intense pain in childbearing as a direct result of her actions.
Adam and Eve committed a sin. That much is clear. It was not Adam alone. When challenged they replied: ‘Our Lord, we have wronged our souls: if You do not forgive us and have mercy, we shall be lost.’ (Al-A‘raf: 23).
Muslims do not accept that mankind suffers the consequences of Adam and Eve's sin; and the principal reason they do not accept this is that the pair were forgiven.
Islam places great emphasis on the nature of Allāh (Subḥānahu ūta'āla)’s forgiveness - not just for Adam and Eve - but for each of us. According to Islamic theology all will stand before Him on the Day of Judgement. Each will be given a record of our lives. Those whose book is placed in their right hand will be admitted to Paradise; and those whose book is placed in their left will not.
It is a tradition that a record of good deeds is made straight away; but that a record of bad deeds is delayed for some hours, to allow for repentance. Even when a sin is recorded it can be erased by sincere and genuine repentance (
tawbah). Not only does
tawbah wipe out an evil deed, it transforms that deed into a good one: ‘Those who repent, believe, and do good deeds, Allāh will change the evil deeds of such people into good ones. He is most forgiving, most merciful’ (Al-Furqan: 70).
Every day of their lives - many times a day - Muslims speak the words: ‘The Lord of Mercy’; ‘The Giver of Mercy’; ‘The Compassionate’; ‘The Merciful’. These are the Beloved’s Names. We did not give them to Him, He chose them for Himself. Of all His Names, these are His favorite. That is why we are asked to speak them so often - so that we do not forget Who it is that loves us; Who it is that binds us to Himself with ties of tenderness, mercy and forgiveness.
The truth that Allāh (Subḥānahu ūta'āla) not only forgives sin, but wipes them out is proclaimed in the Bible also: ‘Yahweh is tenderness and pity, slow to anger and rich in faithful love; His indignation does not last for ever, nor His resentment remain for all time; He does not treat us as our sins deserve, nor repay us as befits our offences. As the height of Heaven above earth, so strong is His faithful love for those who fear Him. As the distance of east from west, so far from us does He put our faults. As tenderly as a father treats his children, so Yahweh treats those who fear Him; He knows of what we are made, He remembers that we are dust.’ (Psalm 103: 8-14).
Christians and Muslims agree that the love, mercy and compassion of Allāh (Subḥānahu ūta'āla) is the greatest of things, without which none of us could stand, not even for the briefest of moments. A person could spend an eternity in contemplation of this truth and not touch the depth and breadth of it.
Summary:
Adam and Eve were not ‘thrown out of the Garden’ in punishment. The Qur'an has made it clear that Allāh (Subḥānahu ūta'āla) accepted their repentance and pardoned them. His command that they leave the Garden for Earth brought to fulfilment the purpose for which they were created in the first place. In Surah ‘Al-Baqara’ Allāh (Subḥānahu ūta'āla) tells us: ‘(Prophet), when your Lord told the angels: “I am putting a successor on earth,” they said: “How can You put someone there who will cause damage and bloodshed, when we celebrate Your praise and proclaim Your holiness?”. But He said: “I know things you do not.” He taught Adam all the names (of things), then He showed them to the angels and said: “Tell me the names of these if you truly (think you can)”. They said: “May You be glorified! We have knowledge only of what You have taught us. You are the All Knowing and All Wise.”’ (Verses: 30-32).
Note the opening words: ‘I am putting a successor on Earth’. This was always Adam’s destination.
You ask: ‘Why would there be an association with moral questions like nakedness?’
Thank you. This is something I’ve not thought of before.
In Surah ‘Al-A‘raf’ (verse 26) we are told that Allāh (Subḥānahu ūta'āla) provides each of us with garments to cover our nakedness; but that the garment of ‘God-consciousness’ is the best of all garments; one of His signs.
The Surah goes on to warn that we should not let Satan seduce us; to strip us of our garments. According to Razi, this means that we should not permit him to rob us of our God-consciousness.
Perhaps the shame of Adam and Eve was not for their unclothed bodies, but for their (temporary) loss of God-consciousness.
Have a great weekend.
