Adam (Prophet): Difference between revisions
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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. | |||
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. | ||
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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== | ||
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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: | ||
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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. | |||
==Hajj of Adam== | ==Hajj of Adam== | ||
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# '''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. | ||
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*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: | *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. | ||
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*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: | *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. | ||
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*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: | *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. | ||