Adam (Prophet)

From WikiHaj
(Redirected from Prophet Adam)

Adam (AS): The First Human and Prophet

Adam (AS) is revered as the first human and the first prophet in Islamic tradition. According to various Islamic narrations, after being expelled from Paradise, Adam found his abode in Mecca. It was in this sacred city that his repentance was graciously accepted by Allah, marking a significant moment of divine mercy and forgiveness. In addition to his role as the progenitor of humanity, Adam (AS) is credited with the construction of the Kaaba, the holiest site in Islam. This initial establishment of the Kaaba laid the foundational stones for what would become the spiritual epicenter for Muslims around the world. Moreover, Adam (AS) was the first to learn the rituals of Hajj, the Islamic pilgrimage, directly from the archangel Gabriel (Jibril). This divine instruction included the various rites and practices that constitute the Hajj, which Adam (AS) diligently performed multiple times throughout his life. His performance of these rituals set a precedent for future generations of Muslims, embedding the practice of Hajj as a pivotal act of worship and devotion. 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

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.

In these languages, "Adam" is not only a proper noun identifying the first human but is also employed as a generic term equivalent to the word "human." This dual usage underscores the profound symbolic and literal meanings associated with the name. In the religious texts, "Adam" represents the origin of humanity, while in broader linguistic contexts, it denotes the collective human race.

The versatility of the name "Adam" across different languages and its appearance in key religious scriptures highlight its foundational role in the shared cultural and theological heritage of Semitic-speaking peoples. This linguistic and cultural intersection reflects the deep-rooted connections among these traditions, illustrating how a single term can embody both specific and universal human concepts[1]

Creation

The Abrahamic religions, along with other religious traditions and beliefs of Semitic peoples, present a relatively similar narrative concerning the creation and establishment of the first human being. Both the Quran and the Old Testament detail the story of Prophet Adam, highlighting key stages such as creation from clay, the formation of the body, and the infusion of the soul. In the Quran, this narrative is found in verses such as Quran 2:30-38 and 7:19-25, while in the Old Testament, it appears in Genesis 1:26-30 and 2:7.

These sacred texts provide a foundational account of human origins, describing how Adam was formed from earthly materials and endowed with life through a divine act of creation. The Quran and the Old Testament both emphasize the unique role of Adam as the first human and the first prophet, endowed with a soul and entrusted with the responsibilities of stewardship over creation.

Various interpretations and theological perspectives delve into the details of these creation accounts, discussing aspects such as the nature of the materials used, the process of body formation, and the moment of soul infusion. Scholars and theologians explore differing views on whether the creation was instantaneous or gradual, reflecting a range of doctrinal and philosophical considerations.

Additionally, some interpretations, supported by scientific findings and certain narratives, suggest the existence of humans before Adam. These views propose that Adam represents a specific moment in the divine plan rather than the absolute beginning of human existence. This perspective introduces a dialogue between traditional religious accounts and contemporary scientific understanding, expanding the discussion on the origins of humanity[2]Some, based on scientific findings and certain narratives, argue that humans existed before Adam.[3]

Descent to Mecca

After Adam (AS) and his wife Hawwa (Eve) consumed the forbidden fruit, they were expelled from paradise and descended to Earth, accompanied by Satan. Various interpretations exist regarding the nature of this paradise, the manner of their descent, and the philosophical implications of their consumption of the forbidden fruit.[4]

The Quran and the Torah do not specify the exact location of their descent to Earth. However, Islamic traditions offer multiple perspectives on this matter. According to a narration attributed to Imam Ali (AS), Adam descended in the region of Sarandib (modern-day Sri Lanka), while Hawwa descended in Jeddah[5] Another account suggests that Adam descended on Mount Safa and Hawwa on Mount Marwah, with Safa being named in honor of Adam's title "Safi Allah" (the pure one of Allah) and Marwah being associated with Hawwa's descent.[6] The more widely accepted tradition holds that both Adam and Hawwa descended in the land of Mecca.[7] This view is prominent in Islamic teachings and underscores the spiritual significance of Mecca as the birthplace of humanity's first prophet and his spouse. Some scholars attempt to reconcile these various narratives by proposing a two-stage descent: initially to Sarandib and subsequently to Mecca.[8] These diverse accounts reflect the rich tapestry of Islamic tradition and the theological significance attributed to Adam and Hawwa's descent to Earth. They also highlight the enduring spiritual and symbolic importance of Mecca in the Islamic faith, serving as a place of repentance, worship, and the foundation of human civilization according to Islamic teachings.

Descent of the Black Stone(حجر الأسود)

In several narratives, the descent of the Black Stone from paradise is closely linked with the descent of Adam (AS).[9] 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)[10] 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. These narratives enhance the spiritual and historical context of the Black Stone, linking it directly to the primordial history of humanity and the prophetic mission of Adam (AS). The continued reverence for the Black Stone reflects its enduring role as a symbol of faith, divine connection, and the continuity of Islamic tradition.

Repentance of Adam in Mecca

The acceptance of Adam's (AS) repentance is a significant event in Islamic tradition, intricately tied to the sacred rituals of Hajj. According to these traditions, following his descent to Earth, Adam sought forgiveness for his transgression in paradise. His repentance was divinely guided and took place in the holy city of Mecca. 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. 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 [11]

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

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.[12] [13] Additionally, some traditions assert that the history of the Ka'ba predates the creation of the Earth (دَحْو الأرض) by over 2000 years.[14]

Commentators often interpret these narratives in light of the Quranic verse:

{إِنَّ أَوَّلَ بَیتٍ وُضِعَ لِلنَّاسِ لَلَّذِی بِبَکَّةَ مُبَارَکًا...} ("Indeed, the first House [of worship] established for mankind was that at Bakkah [Mecca] - blessed and a guidance for the worlds") (Quran 3:96).

This verse is frequently cited to support the notion of the Ka'ba's ancient and primordial sanctity, aligning with the view that the Ka'ba's existence precedes that of Adam.[15] Another category of narratives posits that Adam (AS) was the first to establish the Ka'ba and also to found Jerusalem. This perspective is reflected in certain traditions that describe Adam as the original builder of these holy sites.[16] A narration by Wahb ibn Munabbih further introduces Seth, the son of Adam, as the builder of the Ka'ba, attributing the construction to his lineage.[17]

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.[18] These scholars often view the narrations about Adam's involvement and pilgrimage with skepticism, preferring the Abrahamic account as more credible and scripturally supported.[19] 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.[20] 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

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.[21] According to these narrations, the angel Gabriel (Jibril) meticulously guided Adam through the rituals of Hajj, step by step:

  1. 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. 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.
  3. 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.
  4. 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. [22] 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

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.[23] 40,[24] 70,[25] 700,[26] or 1000.[27] 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

  1. ↑ Jeffrey, Wāzhihāy-i dakhī dar Qurā-i Majīd, p. 106-107.
  2. ↑ Ṭabāṭabāʾī, Al-Mīzān, vol. 4, p. 143; vol. 16, p. 255.
  3. ↑ Sharīʿatī and others, 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.
  4. ↑ Fakhr al-Rāzī, Al-Tafsīr al-Kabīr, vol. 3, p. 2-28; Ṭabāṭabāʾī, Al-Mīzān, vol. 1, p. 126-154.
  5. ↑ Ṣadūq, ʿIlal al-sharāʾiʿ, vol. 2, p. 595; Maybudī, Kashf al-asrār, vol. 1, p. 151; Fakhr al-Rāzī, Al-Tafsīr al-Kabīr, vol. 3, p. 27; Majlisī, Biḥār al-anwār, vol. 11, p. 111; vol. 61, p. 274.
  6. ↑ Kulaynī, Al-Kāfī, vol. 4, p. 190; Ṭabāṭabāʾī, Al-Mīzān, vol. 1, p. 139.
  7. ↑ ʿAyyāshī, Tafsīr al-ʿAyyāshī, vol. 1, p. 36-39; Ibn Abī l-Ḥātam, Tafsīr al-Qurʾān al-ʿaẓīm, vol. 1, p. 88; Kulaynī, Al-Kāfī, vol. 4, p. 190.
  8. ↑ Ṭabāṭabāʾī, Al-Mīzān, vol. 1, p. 150.
  9. ↑ Ṣadūq, Kamāl al-dīn, p. 294, 298; ʿIzz al-Dīn ʿAbd al-salām, Tafsīr al-ʿIzz al-Dīn, vol. 3, p. 289.
  10. ↑ Kulaynī, Al-Kāfī, vol. 4, p. 185; Ṣadūq, ʿIlal al-sharāʾiʿ, vol. 2, p. 318.
  11. ↑ Qummī, Tafsīr al-Qummī, vol. 1, p. 44-45.
  12. ↑ Shāfiʿī, Musnad al-Shāfiʿī, p. 116; Ṣadūq, Man lā yaḥḍuruh al-faqīh, vol. 2, p. 250.
  13. ↑ 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.
  14. ↑ Kulaynī, Al-Kāfī, vol. 4, p. 198; Bayhaqī, Sunan al-kubrā, vol. 5, p. 177.
  15. ↑ Ṭabarī, Jāmiʾ al-bayān, vol. 1, p. 762.
  16. ↑ Kulaynī, Al-Kāfī, vol. 4, p. 188; Aynī, ʿUmdat al-qarī, vol. 15, p. 262; Suyūṭī, Sharḥ al-sunan al-nisāʾī, vol. 2, p. 33.
  17. ↑ Ibn ʿAbd al-Barr, Al-Istidhkār, vol. 4, p. 185; Qurṭubī, Tafsīr al-Qurtubī, vol. 2, p. 122; Ibn Ḥajar al-ʿAsqalānī, Fatḥ al-bārī, vol. 6, p. 285.
  18. ↑ 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.
  19. ↑ Rashīd Riḍā, al-manār, vol. 1, p. 383.
  20. ↑ Ālūsī, Rūḥ al-maʿānī, vol. 4, p. 5.
  21. ↑ Kulaynī, Al-Kāfī, vol. 4, p. 190-197.
  22. ↑ Kulaynī, Al-Kāfī, vol. 4, p. 196-197.
  23. ↑ Ṣadūq, ʿIlal al-sharāʾiʿ, vol. 2, p. 594.
  24. ↑ 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.
  25. ↑ 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.
  26. ↑ Ṣadūq, Man lā yaḥḍuruh al-faqīh, vol. 2, p. 229; Ḥurr al-ʿĀmilī, Wasāʾil al-Shīʿa, vol. 11, p. 128.
  27. ↑ 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.

References

  • Ālūsī, Maḥmūd b. ʿAbd Allāh al-. Rūḥ al-maʿānī fī tafsīr al-Qurʾān al-ʿaẓīm. Beirut: Dār Iḥyāʾ al-Turāth al-ʿArabī, [n.d].
  • ʿAynī, Maḥmūd b. Aḥmad. ʿUmdat al-qarī; Sharḥ ṣaḥīḥ al-Bukhārī. Edited by ʿAbd Allāh Maḥmūd Muḥammad ʿUmar. Beirut: Dār Iḥyāʾ al-Turāth al-ʿArabī, 1421 AH.
  • ʿAyyāshī, Muḥammad b. Masʿūd al-. Tafsīr al-ʿAyyāshī. Edited by Rasūlī Maḥallātī. Tehran: al-Maktaba al-ʿIlmiyya al-Islāmiyya, 1380 Sh.
  • Baghawī, Ḥusayn b. Masʿūd al-. Tafsir al-Baghawī. Edited by Khālid ʿAbd al-Raḥmān. Beirut: Dār al-Maʿrifa, [n.d].
  • Bayhaqī, Ḥusayn. Sunan al-kubrā. Beirut: Dār al-Fikr, [n.d].
  • Bukhārī, Muḥammad b. Ismāʿīl al-. Ṣaḥīḥ al-Bukhārī. Beirut: Dār al-fikr, 1401 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.
  • Ḥurr al-ʿĀmilī, Muḥammad b. al-Ḥasan al-. Wasāʾil al-Shīʿa. Qom: Muʾassisat Āl al-Bayt, 1412 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 al-Jumhūr, Muḥammad b. ʿAlī. ʿAwālī al-liʾālī al-ʿazīzīyya fī al-aḥādīth al-dīnīyya. Edited by Mujtabā Irāqī. Qom: Dār Sayyid al-Shuhadāʾ, 1403 AH.
  • Ibn Athīr al-Jazarī, ʿAlī b. Abī l-Karam. Al-Kāmil fī l-tārīkh. Beirut: Dār Ṣādir, 1385 AH-1965.
  • Ibn Ḥajar al-ʿAsqalānī, Aḥmad b. ʿAlī. Fatḥ al-bārī bi sharḥ ṣaḥīḥ al-Bukhārī. Beirut: Dār al-Maʿrifa, [n.d].
  • Ibn Kathīr al-Dimashqī, Ismāʿīl b. ʿUmar. Tafsīr al-Qurʾān al-ʿaẓīm. 1st edition. Beirut: Dār al-Maʿrifa, 1409 AH.
  • Ibn Khuzayma. Ṣaḥīḥ Ibn Khuzayma. Edited by Maḥmūd Muṣtafā. [n.p]: Al-Maktab al-Islāmī, 1412 AH.
  • ʿIzz al-Dīn ʿAbd al-salām al-. Tafsīr al-ʿIzz al-Dīn ʿAbd al-salām. Beirut: Dār Ibn Ḥazm, 1416 AH.
  • Kulaynī, Muḥammad b. Yaʿqūb al-. Al-Kāfī. Edited by ʿAlī Akbar Ghaffārī & Muḥammad Ākhūndī. Tehran: Dār al-Kutub al-Islāmīyya, 1407 AH.
  • Majlisī, Muḥammad Bāqir al-. Biḥār al-anwār. Second edition. Beirut: Dār Iḥyāʾ al-Turāth al-ʿArabī, 1403 AH.
  • Maybudī, Aḥmad b. Muḥammad. Kashf al-asrār wa 'uddat al-abrār. Tehran: Amīr Kabīr, 1361 Sh.
  • Muʿizzī Malāyirī, Ismāʿīl. Jāmiʿ aḥādīth al-Shīʿa. Qom: Maṭbaʿat al-ʿIlmiyya, 1399 AH.
  • Qummī, ʿAlī b. Ibrāhīm al-. Tafsīr al-Qummī. Qom: Dār al-Kitāb, 1404 AH.
  • Qurṭubī, Muḥammad b. Aḥmad al-. Tafsīr al-Qurtubī(Al-Jamiʿ li-aḥkām al-Qurʾān). Fifth edition. Beirut: Dār Iḥyāʾ al-Turāth al-ʿArabī, 1431 AH.
  • Rashīd Riḍā, Muḥammad. Tafsīr al-Qurʾān al-ḥakīm al-mushtahir bi ʾism tafsīr al-manār. Cairo: Dār al-Manār, 1373 AH.
  • Ṣadūq, Muḥammad b. ʿAlī al-. ʿIlal al-sharāʾiʿ. Edited by Sayyid Muḥammad Ṣādiq Baḥr al-ʿUlūm. Najaf: Manshurāt al-Maktaba al-Ḥaydariyya, 1385 AH/1966.
  • 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-. ʿUyūn akhbār al-Riḍā. Edited by Ḥusayn Aʿlamī. Beirut: Muʾassisat al-Aʿlamī li-l-Maṭbūʿāt, 1404 AH.
  • Shāfiʿī. Musnad al-Shāfiʿī. Beirut: Dār al-Kutub al-ʿIlmiyya, [n.d].
  • Sharīʿatī Kamāl Ābādī, Muḥammad and others. 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.
  • Suyūṭī, ʿAbd al-Raḥmān b. Abī Bakr al-. Al-Durr al-manthūr fī tafsīr al-maʾthūr. Beirut: Dār al-Kutub al-ʿIlmiyya, 1421 AH.
  • 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.
  • Ṭabāṭabāʾī, Sayyid Muḥammad Ḥusayn al-. Al-Mīzān fī tafsīr al-Qurʾān. Beirut: Muʾassisat 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.


آدم (پیامبر)

Retrieved from "https://en.wikihaj.com/index.php?title=Adam_(Prophet)&oldid=3024"