Pourghorbani
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After Adam (AS) and his wife Hawwa (Eve) ate the forbidden fruit, they descended from paradise to Earth, accompanied by Satan. Various interpretations have been proposed regarding the type of paradise, the manner of descent, and the philosophy behind eating the forbidden fruit.<ref>Fakhr al-Rāzī, ''Al-Tafsīr al-Kabīr'', vol. 3, p. 2-28; Ṭabāṭabāʾī, ''Al-Mīzān'', vol. 1, p. 126-154.</ref> | After Adam (AS) and his wife Hawwa (Eve) ate the forbidden fruit, they descended from paradise to Earth, accompanied by Satan. Various interpretations have been proposed regarding the type of paradise, the manner of descent, and the philosophy behind eating the forbidden fruit.<ref>Fakhr al-Rāzī, ''Al-Tafsīr al-Kabīr'', vol. 3, p. 2-28; Ṭabāṭabāʾī, ''Al-Mīzān'', vol. 1, p. 126-154.</ref> | ||
In the Quran and the Torah, the exact location of the descent is not specified. In Islamic traditions, several perspectives on this matter have been presented. According to a narration attributed to Imam Ali (AS), Adam descended in the Sarandib region of India, and Hawwa descended in Jeddah. Another report suggests that Adam descended on Mount Safa and Hawwa on Mount Marwah, with the naming of Safa commemorating Adam's title "Safi Allah" and the naming of Marwah related to the descent of this woman. The more well-known account in traditions is that Adam and Hawwa descended in the land of Mecca. Some also reconcile between these narratives, considering the descent to have occurred in two stages: first in Sarandib and then in Mecca. | In the Quran and the Torah, the exact location of the descent is not specified. In Islamic traditions, several perspectives on this matter have been presented. According to a narration attributed to Imam Ali (AS), Adam descended in the Sarandib region of India, and Hawwa descended in [[Jeddah]].<ref>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.</ref> Another report suggests that Adam descended on Mount Safa and Hawwa on Mount Marwah, with the naming of Safa commemorating Adam's title "Safi Allah" and the naming of Marwah related to the descent of this woman.<ref>Kulaynī, ''Al-Kāfī'', vol. 4, p. 190; Ṭabāṭabāʾī, ''Al-Mīzān'', vol. 1, p. 139. </ref> The more well-known account in traditions is that Adam and Hawwa descended in the land of [[Mecca]].<ref>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.</ref> Some also reconcile between these narratives, considering the descent to have occurred in two stages: first in Sarandib and then in Mecca.<ref>Ṭabāṭabāʾī, ''Al-Mīzān'', vol. 1, p. 150.</ref> | ||
===Descent of the Black Stone(حجر الأسود)=== | ===Descent of the Black Stone(حجر الأسود)=== | ||
In some narratives, the descent of the Black Stone from paradise is mentioned along with the descent of Adam (AS). Other accounts specifically attribute the descent of the Black Stone(حجر الأسود) to Adam | In some narratives, the descent of the Black Stone from paradise is mentioned along with the descent of Adam (AS). Other accounts specifically attribute the descent of the Black Stone(حجر الأسود) to Adam | ||
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*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: Muʾassisat al-Aʿlamī li-l-Maṭbūʿāt, 1417 AH. | ||
*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. | ||
*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. | |||
*Maybudī, Aḥmad b. Muḥammad. ''Kashf al-asrār wa 'uddat al-abrār''. Tehran: Amīr Kabīr, 1361 Sh. | |||
*Kulaynī, Muḥammad b. Yaʿqūb al-. ''Al-Kāfī''. Edited by ʿAlī Akbar Ghaffārī & Muḥammad Ākhūndī. Tehran: Dār al-Kutub al-Islāmīyya, 1407 AH. | |||