Engaging with Cross-Scriptural Values for Inter-Community Harmony

By Naseer Ahmed, New Age Islam 2 September 2024 2024 A Round Table Conference on the captioned subject was held in Delhi’s Parsi Anjuman on August 31, 2024. For this conference, GRD sb presented the Islamic viewpoint. He dwelt on the negative aspects of obscurantist beliefs that unite the Christians, Muslims, Jews, Hindus, Buddhists, Sikhs, etc, based on their respective eschatology to say: “The misuse of millenarian theology and apocalyptic prophesies in all religions drawing us far the practical realities”. I believe he missed a golden opportunity to present the Tafsir on Surah 95 At-Tin or “The Fig”, which begins with swearing by all the founders of religion within and outside the Abrahamic traditions and unites people of all religious faiths. The alternative presentation could have been as follows and can still be adopted by the Parsi Foundation: The Quran’s Message Endorsing Numerous Religious Faiths The Quran's Surah 95 (At-Tin) makes metaphorical references to all the founders of Allah’s religion within and outside the Abrahamic tradition. The Surah opens with Allah swearing by "The Fig, The Olive, Mount Sinai, and The City of Security"—each symbolising different religious figures and traditions. The Meaning of 95:2 (By Tur Sinin.) Tur means mountain and Tur Sinin is Mount Sinai associated with Moses which finds a mention in the following verses of the Quran: (19:52) And we called him from the right side of Mount (Sinai), and made him draw near to Us, for mystic (converse). (20:80) O ye Children of Israel! We delivered you from your enemy, and We made a Covenant with you on the right side of Mount (Sinai), and We sent down to you Manna and quails: Ka`b Al-Ahbar and several others have said, "It is the mountain upon which Allah spoke to Musa.'' The verse is, therefore, metaphorically referring to Prophet Moses, his people, the Jews, and the religion Judaism The Meaning of 95:3 (By This City of Security.) (5:97) Allah made the Ka´ba, the Sacred House, an asylum of security for men… The City of Mecca was a place of pilgrimage, and its precincts were a sanctuary or place of security from the time of Abraham. The City of Security, therefore, means the city of Makkah. This city is associated with Prophet Muhammad. There is no difference of opinion between the scholars about 95:2 and 95:3. The theme of the Surah is mankind, which has been created in the best of moulds. Some remain among the best by following the ideals of Allah’s Religion (belief and righteous deeds) while the rest descend to the lowest levels by their rejection of belief and evil deeds. Swearing by a Prophet/Religion is therefore in line with the Surah’s theme because it is by following Allah’s religion that man elevates himself to become the best of creatures, and by rejecting Allah’s religion, he becomes the worst of creatures. What, Then Is The Meaning Of (95:1) By The Fig And The Olive? All the scholars agree that “The Olive” refers to Jerusalem and the Prophet Jesus. The New Testament frequently mentions the Mount of Olives, where Jesus stood when he wept over Jerusalem (an event known as Flevit super illam in Latin). Again, the story of Jesus with his disciples on the Mount of Olives can be found in the Gnostic text Pistis Sophia, dated around the 3rd to 4th century CE. Challenges in Correctly Interpreting the Meaning of the Metaphor “The Fig” Muslim scholars looked for a meaning within the Abrahamic traditions, but none of the explanations was satisfactory. In the early 20th century, an Egyptian scholar first connected its meaning to Buddha, who received enlightenment under the Bodhi Tree ("tree of awakening"), a large sacred fig tree in Bodh Gaya. It became clear that the three metaphors covered all the Abrahamic faiths, and the fourth metaphor of the Fig refers to all other religious traditions outside the Abrahamic fold. This was confirmed by intense research that established that “The Fig” is held sacred in several religious traditions across the world, such as Buddhism, Hinduism, Jainism, Shintoism, ancient Egyptian religion, Bahai, Zoroastrianism, African Traditional Religions, Greco-Roman Mythology and possibly many more. The Following Verses Support Such an Interpretation: (4:164) Of some messengers We have already told thee the story; of others We have not;- and to Moses Allah spoke direct;- (10:47) To every people (was sent) a messenger: when their messenger comes (before them), the matter will be judged between them with justice, and they will not be wronged. (14:4) We sent not a messenger except (to teach) in the language of his (own) people, in order to make (things) clear to them. Now Allah leaves straying those whom He pleases and guides whom He pleases: and He is Exalted in power, full of Wisdom. Verse Supporting Diversity In Religious Traditions (5:48) To thee We sent the Scripture in truth, confirming the scripture that came before it, and guarding it in safety: so judge between them by what Allah hath revealed, and follow not their vain desires, diverging from the Truth that hath come to thee. To each among you have we prescribed a law and an open way. If Allah had so willed, He would have made you a single people, but (His plan is) to test you in what He hath given you: so strive as in a race in all virtues. The goal of you all is to Allah; it is He that will show you the truth of the matters in which ye dispute; The Meaning of the Best of Moulds The subject of the verse is how Allah has created humans in the best of moulds. The 17th-century astronomer Johannes Kepler said, "God created us after His image so that we could share in His thoughts." Never have truer words been spoken. We cannot know God unless God gives us some part of His attributes. We cannot understand what Rahman (Compassionate), Rahim (Merciful), Ghafoor (Forgiving), Shakoor (Grateful/Rewarder), Adl (Just), etc., mean unless we have some small part of the same attributes. No other creature has been created in the same mould. God has made us in the best of moulds for a purpose. Those who follow the founders of their religion and do righteous deeds are elevated, and those who rebel are abased to the lowest of low. The Surah talks about the Day of Judgment and Allah as the wisest of Judges. The significance of swearing by all the Messengers of Allah who founded His religion is: 1. They are the paragons (Shuhuda) of Allah’s creation in the best of moulds worthy of emulation. 2. They are witnesses to the faithful communication of Allah’s message to their people. 3. They will be witnesses on the Day of Judgment against their people. 4. Allah may allow them to intercede on behalf of their people Conclusion: The Surah's theme revolves around the creation of humanity in the best form, with those who follow Allah's guidance being elevated, while those who reject it fall to the lowest state. The Surah underscores the importance of Allah's messengers, whether from Abrahamic or non-Abrahamic traditions, in guiding humanity towards righteousness and the ultimate judgment. It unites people of all faiths, endorsing religious traditions in Abrahamic and non-Abrahamic traditions. ----- A frequent contributor to NewAgeIslam.com, Naseer Ahmed is an Engineering graduate from IIT Kanpur and is an independent IT consultant after having served in both the Public and Private sector in responsible positions for over three decades. He has spent years studying Quran in-depth and made seminal contributions to its interpretation. 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