Adam (Prophet) - Revision history

Engineer: Text replacement - "Muʾassisa" to "Muʾassasa"

2025-07-29T09:18:49Z

Text replacement - "Muʾassisa" to "Muʾassasa"

Engineer: Text replacement - " " to ""

2025-03-05T08:52:24Z

Text replacement - " <ref>" to "<ref>"

Saasamar: /* The Role of Adam in the Construction of the Ka'ba */

2024-08-05T13:00:44Z

The Role of Adam in the Construction of the Ka'ba

← Older revision		Revision as of 16:30, 5 August 2024
Line 57:		Line 57:

	However, many scholars and interpreters, referencing specific narrations, identify [[Prophet Abraham]] (AS) as the first historical founder of the Ka'ba. They argue that the Quran explicitly mentions Abraham’s role in constructing the Ka'ba, and therefore, they do not attribute any foundational role to Adam in this regard.<ref>Bukhārī, ''Ṣaḥīḥ al-Bukhārī'', vol. 4, p. 116; Ṭabarī, ''Jāmiʾ al-bayān'', vol. 1, p. 763; Ibn Kathīr al-Dimashqī, ''Tafsīr al-Qurʾān al-ʿaẓīm'', vol. 3, p. 226.</ref> These scholars often view the narrations about Adam's involvement and pilgrimage with skepticism, preferring the Abrahamic account as more credible and scripturally supported.<ref>Rashīd Riḍā, ''al-manār'', vol. 1, p. 383.</ref> To reconcile these various narratives, some scholars propose that the Ka'ba was originally built by angels before Adam's descent to Earth. Subsequently, Adam, Seth, and finally Abraham, each played roles in reviving and reconstructing the Ka'ba over different eras.<ref>Ālūsī, ''Rūḥ al-maʿānī'', vol. 4, p. 5.</ref>		However, many scholars and interpreters, referencing specific narrations, identify [[Prophet Abraham]] (AS) as the first historical founder of the Ka'ba. They argue that the Quran explicitly mentions Abraham’s role in constructing the Ka'ba, and therefore, they do not attribute any foundational role to Adam in this regard.<ref>Bukhārī, ''Ṣaḥīḥ al-Bukhārī'', vol. 4, p. 116; Ṭabarī, ''Jāmiʾ al-bayān'', vol. 1, p. 763; Ibn Kathīr al-Dimashqī, ''Tafsīr al-Qurʾān al-ʿaẓīm'', vol. 3, p. 226.</ref> These scholars often view the narrations about Adam's involvement and pilgrimage with skepticism, preferring the Abrahamic account as more credible and scripturally supported.<ref>Rashīd Riḍā, ''al-manār'', vol. 1, p. 383.</ref> To reconcile these various narratives, some scholars propose that the Ka'ba was originally built by angels before Adam's descent to Earth. Subsequently, Adam, Seth, and finally Abraham, each played roles in reviving and reconstructing the Ka'ba over different eras.<ref>Ālūsī, ''Rūḥ al-maʿānī'', vol. 4, p. 5.</ref>
	This interpretation allows for a harmonization of the traditions, recognizing the contributions of multiple figures across the sacred history of the Ka'ba.		This interpretation allows for a harmonization of the traditions, recognizing the contributions of multiple figures across the sacred history of the Ka'ba.

	==Hajj of Adam==		==Hajj of Adam==

Saasamar: /* Descent of the Black Stone(حجر الأسود) */

2024-08-05T12:59:53Z

Descent of the Black Stone(حجر الأسود)

← Older revision		Revision as of 16:29, 5 August 2024
Line 32:		Line 32:
	In several narratives, the descent of the [[Black Stone]] from paradise is closely linked with the descent of Adam (AS).<ref>Ṣadūq, ''Kamāl al-dīn'', p. 294, 298; ʿIzz al-Dīn ʿAbd al-salām, ''Tafsīr al-ʿIzz al-Dīn'', vol. 3, p. 289.</ref> This sacred stone, integral to the Kaaba in Mecca, is believed to have been sent down as a divine symbol. [[The Black Stone]], known as [[Ḥajar al-Aswad]] in Arabic, holds profound religious significance for Muslims, who regard it as a physical connection to paradise.		In several narratives, the descent of the [[Black Stone]] from paradise is closely linked with the descent of Adam (AS).<ref>Ṣadūq, ''Kamāl al-dīn'', p. 294, 298; ʿIzz al-Dīn ʿAbd al-salām, ''Tafsīr al-ʿIzz al-Dīn'', vol. 3, p. 289.</ref> This sacred stone, integral to the Kaaba in Mecca, is believed to have been sent down as a divine symbol. [[The Black Stone]], known as [[Ḥajar al-Aswad]] in Arabic, holds profound religious significance for Muslims, who regard it as a physical connection to paradise.
	Some traditions specifically attribute the descent of the Black Stone to the time of Adam (AS)<ref>Kulaynī, ''Al-Kāfī'', vol. 4, p. 185; Ṣadūq, ''ʿIlal al-sharāʾiʿ'', vol. 2, p. 318.</ref>		Some traditions specifically attribute the descent of the Black Stone to the time of Adam (AS)<ref>Kulaynī, ''Al-Kāfī'', vol. 4, p. 185; Ṣadūq, ''ʿIlal al-sharāʾiʿ'', vol. 2, p. 318.</ref>
	According to these accounts, the stone was given to Adam as a heavenly gift, marking the sanctity of the site where he was to establish worship and construct the Kaaba. The stone is often described as originally being a pure white gem, which has since darkened due to the sins of humankind, symbolizing the need for repentance and divine mercy.		According to these accounts, the stone was given to Adam as a heavenly gift, marking the sanctity of the site where he was to establish worship and construct the Kaaba. The stone is often described as originally being a pure white gem, which has since darkened due to the sins of humankind, symbolizing the need for repentance and divine mercy.

	The placement of the Black Stone by Adam (AS) underscores its importance in Islamic tradition. It is situated in the eastern corner of the Kaaba and serves as a focal point during the [[Tawaf]], the ritual circumambulation performed by pilgrims during the Hajj and Umrah. Pilgrims seek to kiss or touch the stone, emulating the actions of the [[Prophet Muhammad]] (S), who honored it during his lifetime.		The placement of the Black Stone by Adam (AS) underscores its importance in Islamic tradition. It is situated in the eastern corner of the Kaaba and serves as a focal point during the [[Tawaf]], the ritual circumambulation performed by pilgrims during the Hajj and Umrah. Pilgrims seek to kiss or touch the stone, emulating the actions of the [[Prophet Muhammad]] (S), who honored it during his lifetime.

Saasamar at 12:58, 5 August 2024

2024-08-05T12:58:40Z

← Older revision		Revision as of 16:28, 5 August 2024
Line 64:		Line 64:

	# '''Arafat''': Gabriel first took Adam to the plain of Arafat. Here, Adam was instructed to seek forgiveness during the evening. This act of seeking divine mercy and repentance at Arafat is a cornerstone of the Hajj pilgrimage, symbolizing spiritual purification and renewal.		# '''Arafat''': Gabriel first took Adam to the plain of Arafat. Here, Adam was instructed to seek forgiveness during the evening. This act of seeking divine mercy and repentance at Arafat is a cornerstone of the Hajj pilgrimage, symbolizing spiritual purification and renewal.
			# '''Baitul''' Muqaddas ('''Jerusalem'''): Next, they traveled to Baitul Muqaddas. Gabriel recommended that Adam seek forgiveness at sunrise in this sacred location. Jerusalem holds significant spiritual importance, and this act underscores the city's role in the broader Abrahamic tradition.
	# '''Baitul ~~Muqaddas~~''' ('''Jerusalem'''): Next, they traveled to Baitul Muqaddas. Gabriel recommended that Adam seek forgiveness at sunrise in this sacred location. Jerusalem holds significant spiritual importance, and this act underscores the city's role in the broader Abrahamic tradition.		# '''Mina''': Afterward, they went to Mina, where several critical rituals were performed. These included the sacrifice of an animal, stoning the pillars (jamarat), and performing the acts of Halq (shaving) and Taqsir (trimming). Each of these rituals carries profound symbolic meaning, representing obedience, sacrifice, and spiritual cleansing.

	# '''Mina''': Afterward, they went to Mina, where several critical rituals were performed. These included the sacrifice of an animal, stoning the pillars (jamarat), and performing the acts of Halq (shaving) and Taqsir (trimming). Each of these rituals carries profound symbolic meaning, representing obedience, sacrifice, and spiritual cleansing.

	# '''Tawaf''': Finally, Gabriel taught Adam the rituals of Tawaf. This included performing seven rounds around the Ka'ba, known as the Tawaf al-Qudum (the arrival Tawaf), and the Tawaf al-Nisa (Tawaf of the Women). These circumambulations around the Ka'ba symbolize the unity of the believers in the worship of the One God.		# '''Tawaf''': Finally, Gabriel taught Adam the rituals of Tawaf. This included performing seven rounds around the Ka'ba, known as the Tawaf al-Qudum (the arrival Tawaf), and the Tawaf al-Nisa (Tawaf of the Women). These circumambulations around the Ka'ba symbolize the unity of the believers in the worship of the One God.
	Throughout these rituals, Gabriel (AS) assisted Adam in performing the acts of Halq, the sacrifice, and other essential aspects of the Hajj. This divine guidance ensured that Adam conducted the pilgrimage correctly, establishing the practices that would be followed by future generations of Muslims. <ref>Kulaynī, ''Al-Kāfī'', vol. 4, p. 196-197.</ref>		Throughout these rituals, Gabriel (AS) assisted Adam in performing the acts of Halq, the sacrifice, and other essential aspects of the Hajj. This divine guidance ensured that Adam conducted the pilgrimage correctly, establishing the practices that would be followed by future generations of Muslims. <ref>Kulaynī, ''Al-Kāfī'', vol. 4, p. 196-197.</ref>

Saasamar at 12:54, 5 August 2024

2024-08-05T12:54:36Z

← Older revision		Revision as of 16:24, 5 August 2024
Line 67:		Line 67:
	# '''Baitul Muqaddas''' ('''Jerusalem'''): Next, they traveled to Baitul Muqaddas. Gabriel recommended that Adam seek forgiveness at sunrise in this sacred location. Jerusalem holds significant spiritual importance, and this act underscores the city's role in the broader Abrahamic tradition.		# '''Baitul Muqaddas''' ('''Jerusalem'''): Next, they traveled to Baitul Muqaddas. Gabriel recommended that Adam seek forgiveness at sunrise in this sacred location. Jerusalem holds significant spiritual importance, and this act underscores the city's role in the broader Abrahamic tradition.

	# '''Mina''': Afterward, they went to Mina, where several critical rituals were performed. These included the sacrifice of an animal, stoning the pillars (jamarat), and performing the acts of Halq (shaving) and Taqsir (trimming). Each of these rituals carries profound symbolic meaning, representing obedience, sacrifice, and spiritual cleansing.		# '''Mina''': Afterward, they went to Mina, where several critical rituals were performed. These included the sacrifice of an animal, stoning the pillars (jamarat), and performing the acts of Halq (shaving) and Taqsir (trimming). Each of these rituals carries profound symbolic meaning, representing obedience, sacrifice, and spiritual cleansing.

	# '''Tawaf''': Finally, Gabriel taught Adam the rituals of Tawaf. This included performing seven rounds around the Ka'ba, known as the Tawaf al-Qudum (the arrival Tawaf), and the Tawaf al-Nisa (Tawaf of the Women). These circumambulations around the Ka'ba symbolize the unity of the believers in the worship of the One God.		# '''Tawaf''': Finally, Gabriel taught Adam the rituals of Tawaf. This included performing seven rounds around the Ka'ba, known as the Tawaf al-Qudum (the arrival Tawaf), and the Tawaf al-Nisa (Tawaf of the Women). These circumambulations around the Ka'ba symbolize the unity of the believers in the worship of the One God.

Saasamar at 12:53, 5 August 2024

2024-08-05T12:53:03Z

← Older revision		Revision as of 16:23, 5 August 2024
Line 1:		Line 1:
	~~Certainly! Here is a professionally rewritten and expanded version of the text:~~

	~~---~~

	===Adam (AS): The First Human and Prophet===		===Adam (AS): The First Human and Prophet===
Line 10:		Line 7:
	The legacy of Adam (AS) as both the first human and prophet encompasses profound spiritual and historical dimensions, from his penitent return to grace in Mecca to his foundational role in the establishment of the Kaaba and the [[Hajj]] rituals. His life and actions continue to resonate deeply within the Islamic faith, symbolizing obedience, repentance, and the pursuit of divine guidance.		The legacy of Adam (AS) as both the first human and prophet encompasses profound spiritual and historical dimensions, from his penitent return to grace in Mecca to his foundational role in the establishment of the Kaaba and the [[Hajj]] rituals. His life and actions continue to resonate deeply within the Islamic faith, symbolizing obedience, repentance, and the pursuit of divine guidance.

	~~---~~
	==Lexicology==		==Lexicology==
	The name "Adam" holds significant historical and linguistic importance, being used in the [[Quran]] and both the [[Old and New Testaments]] to refer to the first human being. This name, with minor variations, is also present in several other [[Semitic languages]], including [[Phoenician]], [[Hebrew]], [[Syriac]], and [[Mandean]].		The name "Adam" holds significant historical and linguistic importance, being used in the [[Quran]] and both the [[Old and New Testaments]] to refer to the first human being. This name, with minor variations, is also present in several other [[Semitic languages]], including [[Phoenician]], [[Hebrew]], [[Syriac]], and [[Mandean]].
Line 50:		Line 47:
	The role of Prophet Adam (AS) in the construction of the Ka'ba is a subject of various interpretations and traditions within Islamic scholarship, reflecting differing views on the Ka'ba's origins. These varying opinions have led to a rich tapestry of narratives concerning the establishment and sanctification of this sacred structure.		The role of Prophet Adam (AS) in the construction of the Ka'ba is a subject of various interpretations and traditions within Islamic scholarship, reflecting differing views on the Ka'ba's origins. These varying opinions have led to a rich tapestry of narratives concerning the establishment and sanctification of this sacred structure.

	In some Shia and Sunni narrations, it is suggested that the Ka'ba existed even before the time of Adam (AS). These accounts include reports of angels performing pilgrimage (Hajj) around the Ka'ba ~~prior to~~ Adam's creation, indicating a pre-human sanctity of the site.<ref>Shāfiʿī, ''Musnad al-Shāfiʿī'', p. 116; Ṣadūq, ''Man lā yaḥḍuruh al-faqīh'', vol. 2, p. 250.</ref> <ref>Kulaynī, ''Al-Kāfī'', vol. 4, p. 194; Ṣadūq, ''Man lā yaḥḍuruh al-faqīh'', vol. 2, p. 230; Suyūṭī, ''Al-Durr al-manthūr'', vol. 1, p. 130.</ref> Additionally, some traditions assert that the history of the Ka'ba predates the creation of the Earth (دَحْو الأرض) by over 2000 years.<ref>Kulaynī, ''Al-Kāfī'', vol. 4, p. 198; Bayhaqī, ''Sunan al-kubrā'', vol. 5, p. 177.</ref>		In some Shia and Sunni narrations, it is suggested that the Ka'ba existed even before the time of Adam (AS). These accounts include reports of angels performing pilgrimage (Hajj) around the Ka'ba before Adam's creation, indicating a pre-human sanctity of the site.<ref>Shāfiʿī, ''Musnad al-Shāfiʿī'', p. 116; Ṣadūq, ''Man lā yaḥḍuruh al-faqīh'', vol. 2, p. 250.</ref> <ref>Kulaynī, ''Al-Kāfī'', vol. 4, p. 194; Ṣadūq, ''Man lā yaḥḍuruh al-faqīh'', vol. 2, p. 230; Suyūṭī, ''Al-Durr al-manthūr'', vol. 1, p. 130.</ref> Additionally, some traditions assert that the history of the Ka'ba predates the creation of the Earth (دَحْو الأرض) by over 2000 years.<ref>Kulaynī, ''Al-Kāfī'', vol. 4, p. 198; Bayhaqī, ''Sunan al-kubrā'', vol. 5, p. 177.</ref>

	Commentators often interpret these narratives in light of the Quranic verse:		Commentators often interpret these narratives in light of the Quranic verse:
Line 66:		Line 63:
	In the book [[al-Kafi]], one of the primary sources of Shia Hadith, there is a dedicated section on the Hajj of Adam (AS). This section contains detailed explanations of his pilgrimage as described in several narrations.<ref>Kulaynī, ''Al-Kāfī'', vol. 4, p. 190-197.</ref> According to these narrations, the angel Gabriel (Jibril) meticulously guided Adam through the rituals of Hajj, step by step:		In the book [[al-Kafi]], one of the primary sources of Shia Hadith, there is a dedicated section on the Hajj of Adam (AS). This section contains detailed explanations of his pilgrimage as described in several narrations.<ref>Kulaynī, ''Al-Kāfī'', vol. 4, p. 190-197.</ref> According to these narrations, the angel Gabriel (Jibril) meticulously guided Adam through the rituals of Hajj, step by step:

	1. Gabriel first took Adam to ~~[['~~Arafat~~]] and~~ instructed ~~him~~ to seek forgiveness during the evening.		# '''Arafat''': Gabriel first took Adam to the plain of Arafat. Here, Adam was instructed to seek forgiveness during the evening. This act of seeking divine mercy and repentance at Arafat is a cornerstone of the Hajj pilgrimage, symbolizing spiritual purification and renewal.
	~~2. Then, they went to~~ Baitul Muqaddas (Jerusalem), ~~where~~ Gabriel recommended ~~seeking~~ forgiveness ~~during~~ sunrise.
	3. Afterward, they went to Mina ~~and~~ performed the sacrifice, stoning the pillars, and performing the acts of Halq (shaving) and Taqsir (trimming).		# '''Baitul Muqaddas''' ('''Jerusalem'''): Next, they traveled to Baitul Muqaddas. Gabriel recommended that Adam seek forgiveness at sunrise in this sacred location. Jerusalem holds significant spiritual importance, and this act underscores the city's role in the broader Abrahamic tradition.
	4. Finally, the rituals of Tawaf, ~~including~~ the ~~seven rounds of~~ Tawaf and Tawaf of the Women~~, were taught to Adam~~.
	Gabriel (AS) assisted Adam in performing the acts of Halq, sacrifice, and other ~~[[Rites~~ of Hajj ~~al-Tamattu'\|Hajj rituals]]~~.<ref>Kulaynī, ''Al-Kāfī'', vol. 4, p. 196-197.</ref>		# '''Mina''': Afterward, they went to Mina, where several critical rituals were performed. These included the sacrifice of an animal, stoning the pillars (jamarat), and performing the acts of Halq (shaving) and Taqsir (trimming). Each of these rituals carries profound symbolic meaning, representing obedience, sacrifice, and spiritual cleansing.

			# '''Tawaf''': Finally, Gabriel taught Adam the rituals of Tawaf. This included performing seven rounds around the Ka'ba, known as the Tawaf al-Qudum (the arrival Tawaf), and the Tawaf al-Nisa (Tawaf of the Women). These circumambulations around the Ka'ba symbolize the unity of the believers in the worship of the One God.
			Throughout these rituals, Gabriel (AS) assisted Adam in performing the acts of Halq, the sacrifice, and other essential aspects of the Hajj. This divine guidance ensured that Adam conducted the pilgrimage correctly, establishing the practices that would be followed by future generations of Muslims. <ref>Kulaynī, ''Al-Kāfī'', vol. 4, p. 196-197.</ref>
			These narrations highlight the significance of the Hajj rituals and their deep roots in Islamic tradition, tracing back to the first human and prophet. The meticulous instruction provided by Gabriel to Adam underscores the importance of each ritual and its spiritual significance, laying the foundation for the Hajj as a central act of worship in Islam.

	===The number of Hajj rituals of Adam===		===The number of Hajj rituals of Adam===
	There are ~~differences~~ regarding the number of Hajj rituals performed by Adam, ~~including~~ 30,<ref>Ṣadūq, ''ʿIlal al-sharāʾiʿ'', vol. 2, p. 594.</ref> 40,<ref>Thaʿālibī, ''Tafsīr al-thaʿālibī'', vol. 1, p. 274; Baghawī, ''Tafsir al-Baghawī'', vol. 1, p. 115; Ibn Athīr al-Jazarī, ''Al-Kāmil fī l-tārīkh'', vol. 1, p. 38.</ref> 70,<ref>Ṣadūq, ''ʿUyūn akhbār al-Riḍā'', vol. 2, p. 220; Ḥurr al-ʿĀmilī, ''Wasāʾil al-Shīʿa'', vol. 24, p. 148; Majlisī, ''Biḥār al-anwār'', vol. 10, p. 78.</ref> 700,<ref>Ṣadūq, ''Man lā yaḥḍuruh al-faqīh'', vol. 2, p. 229; Ḥurr al-ʿĀmilī, ''Wasāʾil al-Shīʿa'', vol. 11, p. 128.</ref> or 1000.<ref>Ibn Khuzayma, ''Ṣaḥīḥ Ibn Khuzayma'', vol. 4, p. 245;Ibn Abi al-Jumhūr, ''ʿAwālī al-liʾālī'', vol. 2, p. 97; Muʿizzī Malāyirī, ''Jāmiʿ aḥādīth al-Shīʿa'', vol. 10, p. 460.</ref> These numbers are typically ~~mentioned in~~ narrations ~~from~~ non-infallible sources or ~~transmitted~~ traditions.		There are varying accounts regarding the number of Hajj rituals performed by Prophet Adam (AS), reflecting different traditions and narrations within Islamic scholarship. These accounts suggest numbers such as 30, 40, 70, 700, or even 1000 Hajj rituals.<ref>Ṣadūq, ''ʿIlal al-sharāʾiʿ'', vol. 2, p. 594.</ref> 40,<ref>Thaʿālibī, ''Tafsīr al-thaʿālibī'', vol. 1, p. 274; Baghawī, ''Tafsir al-Baghawī'', vol. 1, p. 115; Ibn Athīr al-Jazarī, ''Al-Kāmil fī l-tārīkh'', vol. 1, p. 38.</ref> 70,<ref>Ṣadūq, ''ʿUyūn akhbār al-Riḍā'', vol. 2, p. 220; Ḥurr al-ʿĀmilī, ''Wasāʾil al-Shīʿa'', vol. 24, p. 148; Majlisī, ''Biḥār al-anwār'', vol. 10, p. 78.</ref> 700,<ref>Ṣadūq, ''Man lā yaḥḍuruh al-faqīh'', vol. 2, p. 229; Ḥurr al-ʿĀmilī, ''Wasāʾil al-Shīʿa'', vol. 11, p. 128.</ref> or 1000.<ref>Ibn Khuzayma, ''Ṣaḥīḥ Ibn Khuzayma'', vol. 4, p. 245;Ibn Abi al-Jumhūr, ''ʿAwālī al-liʾālī'', vol. 2, p. 97; Muʿizzī Malāyirī, ''Jāmiʿ aḥādīth al-Shīʿa'', vol. 10, p. 460.</ref> These numbers are typically derived from narrations transmitted through non-infallible sources, or they are part of oral traditions that have been handed down through generations. The discrepancies in these accounts illustrate the rich diversity of Islamic historical and theological perspectives.
			The variation in the reported number of Hajj rituals performed by Adam highlights the interpretative flexibility within Islamic tradition. While the exact number remains uncertain, the underlying message emphasizes the significance and recurrence of Hajj as an act of devotion and repentance established by the first prophet. Each of these traditions serves to reinforce the importance of Hajj and its deep roots in the history of Islam, tracing back to the very origins of human and prophetic history.
	==Notes==		==Notes==
	{{Notes}}		{{Notes}}

Saasamar at 12:18, 5 August 2024

2024-08-05T12:18:07Z

Show changes

Pourghorbani at 18:18, 7 February 2024

2024-02-07T18:18:23Z

← Older revision		Revision as of 21:48, 7 February 2024
Line 76:		Line 76:

	{{end}}		{{end}}
			[[آدم (پیامبر)]]

Pourghorbani: /* Creation */

2024-02-07T18:16:04Z

Creation

← Older revision		Revision as of 21:46, 7 February 2024
Line 3:		Line 3:
	The name "Adam" is used in the Quran and the two Testaments to refer to the first human, and with slight variations, it is used in other Semitic languages such as Phoenician, Hebrew, Syriac, and Mandean. In addition to being a proper noun, it is also used as a generic term equivalent to the word "human."<ref>Jeffrey, ''Wāzhihāy-i dakhī dar Qurā-i Majīd'', p. 106-107.</ref>		The name "Adam" is used in the Quran and the two Testaments to refer to the first human, and with slight variations, it is used in other Semitic languages such as Phoenician, Hebrew, Syriac, and Mandean. In addition to being a proper noun, it is also used as a generic term equivalent to the word "human."<ref>Jeffrey, ''Wāzhihāy-i dakhī dar Qurā-i Majīd'', p. 106-107.</ref>
	==Creation==		==Creation==
	Abrahamic religions, as well as other religions and beliefs of Semitic people, narrate a relatively similar story of the creation and establishment of the first human. In the Quran (for example, ~~Surah Al-Baqarah, verses~~ 30-38; ~~Surah Al-A'raf, verses~~ 19-25) and the Old Testament,(Genesis: 1:26-30; 2:7.) the story of Prophet Adam, including the creation from clay, the formation of the body, and the infusion of the soul, is detailed. Different perspectives on each of these stages and various aspects, especially the concept of instantaneous or gradual creation, are discussed in various interpretations.<ref>Ṭabāṭabāʾī, ''Al-Mīzān'', vol. 4, p. 143; vol. 16, p. 255.</ref>Some, based on scientific findings and certain narratives, argue that humans existed before Adam.<ref>Sharīʿatī and others, [https://ensani.ir/fa/article/497657/%D8%A7%D9%85%DA%A9%D8%A7%D9%86-%D8%B3%D9%86%D8%AC%DB%8C-%D8%AF%D9%84%D8%A7%D8%A6%D9%84-%D8%A7%D8%AB%D8%A8%D8%A7%D8%AA-%D9%86%D8%B8%D8%B1%DB%8C%D9%87-%D8%A7%D8%A8%D9%88%D8%A7%D9%84%D8%A8%D8%B4%D8%B1-%D8%A8%D9%88%D8%AF%D9 Feasibility study of the proofs of the theory that Adam, peace be upon him, is the father of mankind, emphasizing verse 1 of Nisa], p. 164.</ref>		Abrahamic religions, as well as other religions and beliefs of Semitic people, narrate a relatively similar story of the creation and establishment of the first human. In the Quran (for example, Quran: 2: 30-38; 7:19-25.) and the Old Testament,(Genesis: 1:26-30; 2:7.) the story of Prophet Adam, including the creation from clay, the formation of the body, and the infusion of the soul, is detailed. Different perspectives on each of these stages and various aspects, especially the concept of instantaneous or gradual creation, are discussed in various interpretations.<ref>Ṭabāṭabāʾī, ''Al-Mīzān'', vol. 4, p. 143; vol. 16, p. 255.</ref>Some, based on scientific findings and certain narratives, argue that humans existed before Adam.<ref>Sharīʿatī and others, [https://ensani.ir/fa/article/497657/%D8%A7%D9%85%DA%A9%D8%A7%D9%86-%D8%B3%D9%86%D8%AC%DB%8C-%D8%AF%D9%84%D8%A7%D8%A6%D9%84-%D8%A7%D8%AB%D8%A8%D8%A7%D8%AA-%D9%86%D8%B8%D8%B1%DB%8C%D9%87-%D8%A7%D8%A8%D9%88%D8%A7%D9%84%D8%A8%D8%B4%D8%B1-%D8%A8%D9%88%D8%AF%D9 Feasibility study of the proofs of the theory that Adam, peace be upon him, is the father of mankind, emphasizing verse 1 of Nisa], p. 164.</ref>

	==Descent to Mecca==		==Descent to Mecca==

← Older revision		Revision as of 12:48, 29 July 2025
Line 85:		Line 85:
	*Fakhr al-Rāzī, Muḥammad b. al-ʿUmar al-. ''Al-Tafsīr al-Kabīr''. Beirut: Dār al-Kutub al-ʿIlmiyya, 1411 AH.		*Fakhr al-Rāzī, Muḥammad b. al-ʿUmar al-. ''Al-Tafsīr al-Kabīr''. Beirut: Dār al-Kutub al-ʿIlmiyya, 1411 AH.
	*Jeffrey, Artur. ''Wāzhihāy-i dakhī dar Qurā-i Majīd''. translated by Badrihʾī, Tehran: Tūs, 1372 sh.		*Jeffrey, Artur. ''Wāzhihāy-i dakhī dar Qurā-i Majīd''. translated by Badrihʾī, Tehran: Tūs, 1372 sh.
	*Ḥurr al-ʿĀmilī, Muḥammad b. al-Ḥasan al-. ''Wasāʾil al-Shīʿa''. Qom: ~~Muʾassisat~~ Āl al-Bayt, 1412 AH.		*Ḥurr al-ʿĀmilī, Muḥammad b. al-Ḥasan al-. ''Wasāʾil al-Shīʿa''. Qom: Muʾassasat Āl al-Bayt, 1412 AH.
	*Ibn ʿAbd al-Barr, Yūsuf b. ʿAbd Allāh. ''Al-Istidhkār''. Beirut: Dār al-Kutub al-ʿIlmiyya, 1421 AH.		*Ibn ʿAbd al-Barr, Yūsuf b. ʿAbd Allāh. ''Al-Istidhkār''. Beirut: Dār al-Kutub al-ʿIlmiyya, 1421 AH.
	*Ibn Abī l-Ḥātam, ʿAbd al-Raḥmān b. Muḥammad. ''Tafsīr al-Qurʾān al-ʿaẓīm''. Edited by Asʿad Muḥammad al-Ṭayyib. Third edition. Riyadh: Maktabat Nazār Muṣṭafā al-Bāz, 1419 AH.		*Ibn Abī l-Ḥātam, ʿAbd al-Raḥmān b. Muḥammad. ''Tafsīr al-Qurʾān al-ʿaẓīm''. Edited by Asʿad Muḥammad al-Ṭayyib. Third edition. Riyadh: Maktabat Nazār Muṣṭafā al-Bāz, 1419 AH.
Line 104:		Line 104:
	*Ṣadūq, Muḥammad b. ʿAlī al-. ''Kamāl al-dīn wa itmām al-niʿma''. Edited by ʿAlī Akbar Ghaffārī. Tehran: Islāmiyya, 1405 AH.		*Ṣadūq, Muḥammad b. ʿAlī al-. ''Kamāl al-dīn wa itmām al-niʿma''. Edited by ʿAlī Akbar Ghaffārī. Tehran: Islāmiyya, 1405 AH.
	*Ṣadūq, Muḥammad b. ʿAlī al-. ''Man lā yaḥḍuruh al-faqīh''. Edited by ʿAlī Akbar Ghaffārī. Qom: Daftar-i Intishārāt-i Islāmī, 1413 AH.		*Ṣadūq, Muḥammad b. ʿAlī al-. ''Man lā yaḥḍuruh al-faqīh''. Edited by ʿAlī Akbar Ghaffārī. Qom: Daftar-i Intishārāt-i Islāmī, 1413 AH.
	*Ṣadūq, Muḥammad b. ʿAlī al-. ''ʿUyūn akhbār al-Riḍā''. Edited by Ḥusayn Aʿlamī. Beirut: ~~Muʾassisat~~ al-Aʿlamī li-l-Maṭbūʿāt, 1404 AH.		*Ṣadūq, Muḥammad b. ʿAlī al-. ''ʿUyūn akhbār al-Riḍā''. Edited by Ḥusayn Aʿlamī. Beirut: Muʾassasat al-Aʿlamī li-l-Maṭbūʿāt, 1404 AH.
	*Shāfiʿī. ''Musnad al-Shāfiʿī''. Beirut: Dār al-Kutub al-ʿIlmiyya, [n.d].		*Shāfiʿī. ''Musnad al-Shāfiʿī''. Beirut: Dār al-Kutub al-ʿIlmiyya, [n.d].
	*Sharīʿatī Kamāl Ābādī, Muḥammad and others. [https://ensani.ir/fa/article/497657/%D8%A7%D9%85%DA%A9%D8%A7%D9%86-%D8%B3%D9%86%D8%AC%DB%8C-%D8%AF%D9%84%D8%A7%D8%A6%D9%84-%D8%A7%D8%AB%D8%A8%D8%A7%D8%AA-%D9%86%D8%B8%D8%B1%DB%8C%D9%87-%D8%A7%D8%A8%D9%88%D8%A7%D9%84%D8%A8%D8%B4%D8%B1-%D8%A8%D9%88%D8%AF%D9 Feasibility study of the proofs of the theory that Adam, peace be upon him, is the father of mankind, emphasizing verse 1 of Nisa], persian: امکان سنجی دلائل اثبات نظریه ابوالبشر بودن حضرت آدم علیه السلام با تأکید بر آیه 1 نساء. Interpretive studies, winter 1400 sh, number 48.		*Sharīʿatī Kamāl Ābādī, Muḥammad and others. [https://ensani.ir/fa/article/497657/%D8%A7%D9%85%DA%A9%D8%A7%D9%86-%D8%B3%D9%86%D8%AC%DB%8C-%D8%AF%D9%84%D8%A7%D8%A6%D9%84-%D8%A7%D8%AB%D8%A8%D8%A7%D8%AA-%D9%86%D8%B8%D8%B1%DB%8C%D9%87-%D8%A7%D8%A8%D9%88%D8%A7%D9%84%D8%A8%D8%B4%D8%B1-%D8%A8%D9%88%D8%AF%D9 Feasibility study of the proofs of the theory that Adam, peace be upon him, is the father of mankind, emphasizing verse 1 of Nisa], persian: امکان سنجی دلائل اثبات نظریه ابوالبشر بودن حضرت آدم علیه السلام با تأکید بر آیه 1 نساء. Interpretive studies, winter 1400 sh, number 48.
Line 110:		Line 110:
	*Suyūṭī, Jalāl al-Dīn. ''Sharḥ al-sunan al-nisāʾī''. Beirut: al-Maktabat al-ʿIlmīyya, [n.d].		*Suyūṭī, Jalāl al-Dīn. ''Sharḥ al-sunan al-nisāʾī''. Beirut: al-Maktabat al-ʿIlmīyya, [n.d].
	*Ṭabarī, Muḥammad b. Jarīr al-. ''Jāmiʾ al-bayān fi tafsīr al-Qurʾān''. Beirut: Dār al-Fikr, 1415 AH.		*Ṭabarī, Muḥammad b. Jarīr al-. ''Jāmiʾ al-bayān fi tafsīr al-Qurʾān''. Beirut: Dār al-Fikr, 1415 AH.
	*Ṭabāṭabāʾī, Sayyid Muḥammad Ḥusayn al-. ''Al-Mīzān fī tafsīr al-Qurʾān''. Beirut: ~~Muʾassisat~~ al-Aʿlamī li-l-Maṭbūʿāt, 1417 AH.		*Ṭabāṭabāʾī, Sayyid Muḥammad Ḥusayn al-. ''Al-Mīzān fī tafsīr al-Qurʾān''. Beirut: Muʾassasat al-Aʿlamī li-l-Maṭbūʿāt, 1417 AH.
	*Thaʿālibī, ʿAbd al-Raḥmān b. Muḥammad al-. ''Tafsīr al-thaʿālibī al-musammā bi l-jawāhir al-ḥisan fī tafsīr al-Qurʾān''. Beirut: Dār Iḥyāʾ al-Turāth al-ʿArabī, 1422 AH.		*Thaʿālibī, ʿAbd al-Raḥmān b. Muḥammad al-. ''Tafsīr al-thaʿālibī al-musammā bi l-jawāhir al-ḥisan fī tafsīr al-Qurʾān''. Beirut: Dār Iḥyāʾ al-Turāth al-ʿArabī, 1422 AH.

← Older revision		Revision as of 12:22, 5 March 2025
Line 41:		Line 41:
	The narrative describes that after the descent of the archangel Gabriel ([[Jibril]]) to the [[Ka'ba]], his divine light illuminated the entire sacred precinct, symbolizing the presence of divine mercy and guidance. [[Gabriel]] then instructed Adam to perform specific acts of worship as part of his repentance process. On the [[Day of Tarwiyah]], Adam was directed to perform a ritual bath ([[ghusl]]), don the ihram (the sacred state of purity and clothing for [[Hajj]]), and undertake the [[tawaf]] (circumambulation) in [[Mina]].		The narrative describes that after the descent of the archangel Gabriel ([[Jibril]]) to the [[Ka'ba]], his divine light illuminated the entire sacred precinct, symbolizing the presence of divine mercy and guidance. [[Gabriel]] then instructed Adam to perform specific acts of worship as part of his repentance process. On the [[Day of Tarwiyah]], Adam was directed to perform a ritual bath ([[ghusl]]), don the ihram (the sacred state of purity and clothing for [[Hajj]]), and undertake the [[tawaf]] (circumambulation) in [[Mina]].
	The culmination of Adam’s repentance occurred at the plain of [[Arafat]], a site of immense significance during the [[Hajj]] pilgrimage. It was here that Gabriel imparted to Adam specific words of supplication. Upon uttering these divinely revealed words, Adam’s repentance was accepted by [[Allah]]. This pivotal moment marked the restoration of his spiritual standing and underscored the merciful nature of divine forgiveness.		The culmination of Adam’s repentance occurred at the plain of [[Arafat]], a site of immense significance during the [[Hajj]] pilgrimage. It was here that Gabriel imparted to Adam specific words of supplication. Upon uttering these divinely revealed words, Adam’s repentance was accepted by [[Allah]]. This pivotal moment marked the restoration of his spiritual standing and underscored the merciful nature of divine forgiveness.
	Following the acceptance of his repentance, Adam proceeded to complete the remaining Hajj rituals, setting a precedent for the rites that would be performed by future generations of Muslims. This tradition not only highlights the significance of [[Mecca]] and the Ka'ba as the spiritual center of Islam but also establishes the foundational rituals of Hajj as acts of profound spiritual renewal and divine connection <ref>Qummī, ''Tafsīr al-Qummī'', vol. 1, p. 44-45.</ref>		Following the acceptance of his repentance, Adam proceeded to complete the remaining Hajj rituals, setting a precedent for the rites that would be performed by future generations of Muslims. This tradition not only highlights the significance of [[Mecca]] and the Ka'ba as the spiritual center of Islam but also establishes the foundational rituals of Hajj as acts of profound spiritual renewal and divine connection<ref>Qummī, ''Tafsīr al-Qummī'', vol. 1, p. 44-45.</ref>

	==The Role of Adam in the Construction of the Ka'ba==		==The Role of Adam in the Construction of the Ka'ba==
Line 47:		Line 47:
	The role of Prophet Adam (AS) in the construction of the Ka'ba is a subject of various interpretations and traditions within Islamic scholarship, reflecting differing views on the Ka'ba's origins. These varying opinions have led to a rich tapestry of narratives concerning the establishment and sanctification of this sacred structure.		The role of Prophet Adam (AS) in the construction of the Ka'ba is a subject of various interpretations and traditions within Islamic scholarship, reflecting differing views on the Ka'ba's origins. These varying opinions have led to a rich tapestry of narratives concerning the establishment and sanctification of this sacred structure.

	In some Shia and Sunni narrations, it is suggested that the Ka'ba existed even before the time of Adam (AS). These accounts include reports of angels performing pilgrimage (Hajj) around the Ka'ba before Adam's creation, indicating a pre-human sanctity of the site.<ref>Shāfiʿī, ''Musnad al-Shāfiʿī'', p. 116; Ṣadūq, ''Man lā yaḥḍuruh al-faqīh'', vol. 2, p. 250.</ref> <ref>Kulaynī, ''Al-Kāfī'', vol. 4, p. 194; Ṣadūq, ''Man lā yaḥḍuruh al-faqīh'', vol. 2, p. 230; Suyūṭī, ''Al-Durr al-manthūr'', vol. 1, p. 130.</ref> Additionally, some traditions assert that the history of the Ka'ba predates the creation of the Earth (دَحْو الأرض) by over 2000 years.<ref>Kulaynī, ''Al-Kāfī'', vol. 4, p. 198; Bayhaqī, ''Sunan al-kubrā'', vol. 5, p. 177.</ref>		In some Shia and Sunni narrations, it is suggested that the Ka'ba existed even before the time of Adam (AS). These accounts include reports of angels performing pilgrimage (Hajj) around the Ka'ba before Adam's creation, indicating a pre-human sanctity of the site.<ref>Shāfiʿī, ''Musnad al-Shāfiʿī'', p. 116; Ṣadūq, ''Man lā yaḥḍuruh al-faqīh'', vol. 2, p. 250.</ref><ref>Kulaynī, ''Al-Kāfī'', vol. 4, p. 194; Ṣadūq, ''Man lā yaḥḍuruh al-faqīh'', vol. 2, p. 230; Suyūṭī, ''Al-Durr al-manthūr'', vol. 1, p. 130.</ref> Additionally, some traditions assert that the history of the Ka'ba predates the creation of the Earth (دَحْو الأرض) by over 2000 years.<ref>Kulaynī, ''Al-Kāfī'', vol. 4, p. 198; Bayhaqī, ''Sunan al-kubrā'', vol. 5, p. 177.</ref>

	Commentators often interpret these narratives in light of the Quranic verse:		Commentators often interpret these narratives in light of the Quranic verse:
Line 67:		Line 67:
	# '''Mina''': Afterward, they went to Mina, where several critical rituals were performed. These included the sacrifice of an animal, stoning the pillars (jamarat), and performing the acts of Halq (shaving) and Taqsir (trimming). Each of these rituals carries profound symbolic meaning, representing obedience, sacrifice, and spiritual cleansing.		# '''Mina''': Afterward, they went to Mina, where several critical rituals were performed. These included the sacrifice of an animal, stoning the pillars (jamarat), and performing the acts of Halq (shaving) and Taqsir (trimming). Each of these rituals carries profound symbolic meaning, representing obedience, sacrifice, and spiritual cleansing.
	# '''Tawaf''': Finally, Gabriel taught Adam the rituals of Tawaf. This included performing seven rounds around the Ka'ba, known as the Tawaf al-Qudum (the arrival Tawaf), and the Tawaf al-Nisa (Tawaf of the Women). These circumambulations around the Ka'ba symbolize the unity of the believers in the worship of the One God.		# '''Tawaf''': Finally, Gabriel taught Adam the rituals of Tawaf. This included performing seven rounds around the Ka'ba, known as the Tawaf al-Qudum (the arrival Tawaf), and the Tawaf al-Nisa (Tawaf of the Women). These circumambulations around the Ka'ba symbolize the unity of the believers in the worship of the One God.
	Throughout these rituals, Gabriel (AS) assisted Adam in performing the acts of Halq, the sacrifice, and other essential aspects of the Hajj. This divine guidance ensured that Adam conducted the pilgrimage correctly, establishing the practices that would be followed by future generations of Muslims. <ref>Kulaynī, ''Al-Kāfī'', vol. 4, p. 196-197.</ref>		Throughout these rituals, Gabriel (AS) assisted Adam in performing the acts of Halq, the sacrifice, and other essential aspects of the Hajj. This divine guidance ensured that Adam conducted the pilgrimage correctly, establishing the practices that would be followed by future generations of Muslims.<ref>Kulaynī, ''Al-Kāfī'', vol. 4, p. 196-197.</ref>
	These narrations highlight the significance of the Hajj rituals and their deep roots in Islamic tradition, tracing back to the first human and prophet. The meticulous instruction provided by Gabriel to Adam underscores the importance of each ritual and its spiritual significance, laying the foundation for the Hajj as a central act of worship in Islam.		These narrations highlight the significance of the Hajj rituals and their deep roots in Islamic tradition, tracing back to the first human and prophet. The meticulous instruction provided by Gabriel to Adam underscores the importance of each ritual and its spiritual significance, laying the foundation for the Hajj as a central act of worship in Islam.