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'''Adam(AS) | Certainly! Here is a professionally rewritten and expanded version of the text: | ||
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===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. | |||
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==Lexicology== | ==Lexicology== | ||
The name "Adam" | 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<ref>Jeffrey, ''Wāzhihāy-i dakhī dar Qurā-i Majīd'', p. 106-107.</ref> | |||
==Creation== | ==Creation== | ||
Abrahamic religions, | 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<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== | ||
After Adam (AS) and his wife Hawwa (Eve) | 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.<ref>Fakhr al-Rāzī, ''Al-Tafsīr al-Kabīr'', vol. 3, p. 2-28; Ṭabāṭabāʾī, ''Al-Mīzān'', vol. 1, p. 126-154.</ref> | ||
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]]<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 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.<ref>Kulaynī, ''Al-Kāfī'', vol. 4, p. 190; Ṭabāṭabāʾī, ''Al-Mīzān'', vol. 1, p. 139. </ref> The more widely accepted tradition holds that both 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> 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.<ref>Ṭabāṭabāʾī, ''Al-Mīzān'', vol. 1, p. 150.</ref> | |||
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)=== | ===Descent of the Black Stone(حجر الأسود)=== | ||
In | 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> | |||
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=== | ===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 <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== | ||
The role of Prophet Adam (AS) 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 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> | |||
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.<ref>Ṭabarī, ''Jāmiʾ al-bayān'', vol. 1, p. 762.</ref> 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.<ref>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.</ref> 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.<ref>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.</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== | ||
In the book al-Kafi, | 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. | 1. Gabriel first took Adam to [['Arafat]] and instructed him to seek forgiveness during the evening. | ||