QURANIC ESSENCE OF SHAJAR
2:35 - وَقُلْنَا يَا آدَمُ اسْكُنْ أَنتَ وَزَوْجُكَ الْجَنَّةَ وَكُلاَ مِنْهَا رَغَداً حَيْثُ شِئْتُمَا وَلاَ تَقْرَبَا هَـذِهِ الشَّجَرَةَ فَتَكُونَا مِنَ الْظَّالِمِينَ
And We said, "O Mankind (آدَمُ ), calm down / remain still (اسْكُنْ), you and your companion (زَوْجُكَ) is Al-Jannah, [the garden of hidden knowledge underneath which river of enlightenment flow is Al-Jannah, the real mate or companion of Adam] and both consume intelligence (كُلَا) from it abundantly (رَغَدًا) whenever you both desire. But do not come near such / differences / disputes (الشَّجَرَةَ), lest you be from the unjust [or in darkness]."
كُلَا - second person dual imperative verb is a derivative of اكيل which also means intelligent, thoughtful it does not means eat or to devour, consume, enrich, nourishment in the context of the Quran as generally perceived by the traditionalist.
كُلُوا - Use intelligence - Actually it is a derivative of اكيل - which means intelligent and ميكائيل the source of intelligence who provides food for thought is also one of the derivative of اكل it also signifies something going into the body without chewing. Intelligence goes into the body without going through chewing process. the phrase رجل ذو اكل means a man possessing intelligence and judgement - please check Taj ul uroos and EWL lexicon page 72.
In the context of the book Quran it does not literally meaning eating through digestive system - لا تأكلوا أموالكم بينكم بالباطل” - Here أكل المال does not mean literally eating wealth -
Man is inseparable from whatever hidden knowledge he possess [Al-Jannah] - thus Al-Jannah is termed as inseparable companion; a definition of perfect pair - زَوْجُكَ also see 20:117 - without Jannah with him; man is in jahannum - without knowledge the life of man is Hell - therefore man cannot be separated from the knowledge he possessed. ZAUJ here is a masculine nominative noun, so how it can be termed as wife by the traditional translators, however the following sentence is making it very clear that Al-Jannah or the hidden garden of enlightenment is data storage device which is a 24x7 companion [ZAUJ / PAIR] of man. Al-Jannah is feminine noun - Man consumes intelligence from internal data storage device which he himself is both the serve and the consumer - it is a shared data of knowledge covered with guidance. Al-Jannah is the get-way to the state of bliss but if we gets embroiled in arguments, disputes, jealousy and hate then he/she loses Al-Jannah.
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QURANIC ESSENCE OF SHAJAR
The author of the book Quran is addressing mankind to remain cool / stay calm (اسْكُنْ) and not to be divided as the entire knowledge we seek is stored within us. One only need to think deeply and it will come to him through his own internal script (Al-Kitab). Our eminent scholars have blindly copy pasted the biblical stories to the wonderful message of the book Quran.
To assign labels to oneself - whether of religion, nation, ideology, caste, or identity - is to move toward shajar, the branching multiplicity of existence. A branch, by its very nature, is a differentiation, a fragment, a particularization of the whole. When consciousness identifies with a branch, it begins to live as separation: I am this, therefore I am not that.
But the tree is prior to all branches. The tree is the unseen unity from which every branch emerges and through which each branch remains nourished. To forget the tree and cling to a branch is to mistake the part for the whole - to absolutize a relative form.
Thus, every label strengthens the illusion of multiplicity. It thickens the bark of separateness around the self, until the sap of shared being is no longer felt. One begins to defend the branch, compare branches, glorify branches - while the silent life of the tree flows equally through all.
Philosophically, this is the movement from essence to attribute, from being to form, from unity to differentiation. Metaphysically, it is the descent from the root into the periphery. Spiritually, it is exile from the living center into the geometry of identities.
To remain the tree is not to deny the branches - for branches are real as expressions - but to refuse confinement within any single branch. One lives as the trunk: grounded in the root, open to the sky, and inclusive of all differentiations without being reduced to any label.
In this sense, true self-knowledge is de-labeling. It is the return from shajar to أصل (root), from multiplicity to unity, from names to the nameless ground of being.
