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Paradise and Tree Symbolism in the Quran: The Construction of a Monotheistic Order and Accursed Structures Centered on Desires
Revelation, Consciousness, Society, and Paradise as an Alternative Life Design
Introduction: Is Paradise Only for the Afterlife?
Descriptions of Paradise in the Quran are generally understood as a place of reward after death. However, when examining the holistic structure of the Quran, it is seen that Paradise is not only an otherworldly promise but also a symbol of a peace and justice order that can be built on Earth. Hell, too, is not merely a torment after death but a state of consciousness born from the current world order built on oppression, arrogance, and polytheism.
This article will explore the layers of meaning in the Quranic depictions of Paradise, symbolic expressions, particularly the "tree" (shajar) metaphor, the earthly manifestations of Hell, and the role of religion in confronting these structures. The aim is to present the monotheism-centered civilization ideal offered by the Quran not just as individual salvation but as a societal revolution.
1. Paradise in the Quran: Etymology and Conceptual Layers
The word "Jannah" (جَنَّة) comes from the root j-n-n. This root carries the meaning of "to cover, to conceal." Jannah, therefore, means a "garden covered with greenery, a protected garden." In the Quran, this concept appears in both otherworldly and earthly contexts:
In the Afterlife: An eternal place of bliss, beneath which rivers flow, where there is no fear or sorrow. (See Tawbah 72, Ya-Sin 55)
In the World: A social structure shaped by justice, security, and divine principles. (See Nahl 97, Shura 13)
The Quran's usage defines Paradise as both a livable state of consciousness and a societal ideal that can be built.
2. Shajar (Tree) Symbolism: Rooted Thought Systems
The word "tree" (shajar) in the Quran has many layers of meaning. Trees are not just elements of nature; they are representative beings of mental, political, and moral systems.
a. The Tree in Paradise: The Desire for Divinity Centered on Desires (Hawa)
"O Adam! Do not approach this tree, lest you be among the wrongdoers." (Baqarah 35)
This tree is symbolic, not literal. In A'raf 20, its association with desires for eternity and angelic status makes it a symbol of claiming divinity, a system centered on desires (hawa) and arrogance.
b. The Good Tree: Representation of Monotheistic Civilization
"A good word is like a good tree, whose root is firmly fixed and its branches reach to the sky." (Ibrahim 24)
This tree:
Root: Revelation and Monotheism
Trunk: Justice and Mercy
Branches: Encompasses knowledge, morality, wisdom
Fruit: Peace, security, tranquility
This structure represents Paradise: both at the level of individual consciousness and societal system.
c. The Accursed Tree: Systems of Polytheism and Oppression
"And We made not the vision which We showed you except as a trial for the people, and the accursed tree in the Quran. And We threaten them, but it does not increase them except in great transgression." (Isra 60)
The "accursed tree" is a symbol of corrupt systems that have been sanctified by polytheism, desires (hawa), and authority throughout history. While exegeses often refer to this as "Zaqqum," the main message is that false thought patterns take root and produce hellish orders.
3. Can the Order of Paradise Be Established on Earth?
According to the Quran, Paradise is not a structure descending from the sky but a way of life built through revelation.
"Whoever does righteousness, whether male or female, while he is a believer—We will surely cause him to live a good life (hayatan tayyibah)." (Nahl 97)
This verse clearly emphasizes that a peaceful social order can be established in this world before the hereafter. Furthermore, the command in Shura 13, "Establish the religion and be not divided therein," indicates a systemic integrity, that is, a revelation-centered collective order.
4. Hell: Not Just Afterlife Torment, But an Earthly Reality
Hell, in the Quran, is not only a post-death reality but also a "consciousness of torment" that manifests itself in worldly life.
"And whoever turns away from My remembrance—indeed, for him is a restricted life." (Ta-Ha 124)
"Corruption has appeared on land and sea by [reason of] what the hands of people have earned." (Rum 41)
Today, hunger, war, exploitation, authoritarian regimes, ecological crises, modern idols... all these are the fruits of the accursed tree. They are the actual products of a hellish way of life.
5. Religion: The Constructive Power of Revelation and Resistance Against Desires (Hawa)
The Quran presents religion not as a set of rituals but as a revelation-centered project for social revolution:
"Indeed, Allah enjoins justice, good conduct, and giving to relatives." (Nahl 90)
"Indeed, this Quran guides to that which is most suitable." (Isra 9)
This path:
Is principle-centered, not ritual-centered.
Produces consciousness, not fear.
Calls for unity (tawhid), not division.
Prioritizes trust (amanah) and merit (liyaqat), not mere authority.
The true purpose of religion is to rescue humanity from a hellish system and direct it towards a revelation-centered paradisiacal order.
Conclusion: Which Tree Are We Rooted In?
The trees in the Quran are systems of thought. Paradise is not just a place; it is a state of consciousness, a social pattern, a system of justice and tranquility.
And this system:
Becomes Paradise if it roots itself in revelation like the Shajar-i Tayyibah (Good Tree).
Gives birth to Hell if it feeds on desires (hawa) like the Accursed Tree.
Therefore, the issue is not the fruit; it is where the root comes from.
We either live with roots of revelation reaching towards the sky, or we perish with arrogance rooted in the earth.
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