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Draft:Repentance of Prophet Adam

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Repentance of Prophet Adam refers to the act of Prophet Adam (a) seeking forgiveness from God after disobeying the divine command to abstain from the fruit of the Forbidden Tree. Shi'a exegetes maintain that Adam's (a) disobedience did not constitute a sin. Scholars have proposed various interpretations to account for this act, including viewing the narrative as allegorical (symbolizing humanity), classifying it as Tark al-awla (abandoning the superior option), a prohibition of *tanzīh* (abstaining from a Mustahabb action, thereby forfeiting a greater reward though incurring no punishment), an Irshadi prohibition (an advisory warning regarding natural consequences), or attributing the repentance to Adam's (a) exalted spiritual station.

Adam's (a) repentance stemmed from his regret over performing an action deemed incongruous with his status. Regarding the manner of his repentance, some scholars interpret the "Words" (*kalimāt*) inspired by God to Adam as the specific supplication cited in Qur'an 7:23. Alternatively, narrations from Imam al-Baqir (a) and others identify these "Words" with a specific supplication involving Tawassul through the names of the Ahl al-Bayt (a) (Muhammad (s), 'Ali (a), Fatimah (s), Hasan (a), and Husayn (a)). 'Allama Tabataba'i posits that through repentance, Adam (a) sought to rectify the loss incurred by his momentary oblivion of God amidst worldly life.

Disobedience of Adam (a)

According to the Qur'an, God prohibited Adam (a) and Eve (a) from consuming the fruit of the Forbidden Tree; however, Satan whispered to Adam (a), inciting him to eat from it.[1] Following this disobedience, Adam was expelled from Paradise,[2] whereupon he repented[3] and received divine acceptance.[4] This narrative is addressed in theological and exegetical treatises such as Tanzih al-anbiya,[5] Amuzish-i 'aqa'id,[6] and Ismat al-anbiya,[7] as well as in the exegesis of verses Qur'an 2:35–Qur'an 2:37, Qur'an 7:19–Qur'an 7:23, and Qur'an 20:121–Qur'an 20:122.[8] Notably, the specific subject of Adam's (a) repentance is absent from the Old and New Testaments (the sacred texts of Judaism and Christianity).[9]

Nature of Adam's (a) Disobedience

Shi'a exegetes argue that Adam's (a) disobedience did not amount to a sin. The principal perspectives explaining the nature of this act include:[10]

  • Allegorical Interpretation: Sayyid Mustafa Khumayni regards the story of Adam as symbolic, representing the human condition.[11]
  • Tark al-Awla (Abandoning the Better): Nasir Makarim Shirazi maintains that while prophets possess infallibility regarding Major sins, they may commit relative errors known as Tark al-awla, which do not entail punishment.[12]
  • Prohibition of Tanzih: Tabrisi and Mulla Sadra suggest that the prohibition against eating the fruit was Mustahabb (recommendatory); by disregarding it, Adam was deprived of a superior reward.[13]
  • Irshadi (Advisory) Prohibition: 'Allama Tabataba'i and Fadlallah argue that the divine prohibition was intended to inform Adam of the natural consequences of the act, analogous to a physician's advice to a patient.[14]
  • Repentance of Status: Ja'far Subhani and Makarim Shirazi hold that Adam's repentance did not imply the commission of a sin;[15] rather, it was an expression of regret stemming from his exalted spiritual station.[16]

Manner of Repentance

It is narrated from Imam al-Baqir (a) that the meaning of the "Words" is this supplication and prayer:

اللّهم لا إله إلّا أنت، سبحانک و بحمدک، ربّ إنّی ظلمت نفسی فاغفر لی، إنّک خیر الغافرین. اللّهم لا إله إلّا أنت، سبحانک و بحمدک، ربّ إنّی ظلمت نفسی فارحمنی إنّک خیر الراحمین. اللّهم لا إله إلّا أنت، سبحانک و بحمدک، ربّ إنّی ظلمت نفسی فتب عَلیّ إنّک أنت التوّاب الرحیم.[17]

Exegetical literature offers differing explanations regarding the manner of Adam's (a) repentance. al-Shaykh al-Tusi and Makarim Shirazi suggest that these various interpretations may be compatible and not mutually exclusive.[18] As stated in Qur'an 2:37, Adam repented through "Words" (kalimāt) inspired in him by God.[19] Prominent interpretations of these "Words" include:

  • Qur'an 7:23: Nasir Makarim Shirazi identifies these "Words" with the supplication found in this verse: "Our Lord! We have wronged ourselves..."[20]
  • A Specific Supplication: In one narration, Imam al-Baqir (a) interprets the "Words" as a specific supplication commencing with: "O Allah! There is no god but You..."[21]
  • Tawassul to the Ahl al-Bayt: Certain narrations indicate that the "Words" refer to the names of Muhammad (s), 'Ali (a), Fatimah (s), Hasan (a), and Husayn (a); Adam (a) invoked God's forgiveness by seeking intercession through these names.[22] Suyuti, a Sunni exegete, has recorded a similar narration from the Prophet of Islam (s).[23] Citing these narrations, Ja'far Subhani argues for the legitimacy of Tawassul.[24]
  • Perspective of 'Allama Tabataba'i: He posits that through repentance, Adam (a) sought to repair the deprivation caused by his neglect of God amidst worldly life,[25] and that God established religion to redress this loss.[26]

Notes

  1. ↑ Qur'an 2:35-36; Qur'an 7:19-22.
  2. ↑ Qur'an 2:36.
  3. ↑ Qur'an 2:37; Qur'an 7:23.
  4. ↑ Qur'an 2:37; Qur'an 20:122.
  5. ↑ Sharīf Murtaḍā, Tanzīh al-anbiyā, al-Sharīf al-Raḍī, p. 9.
  6. ↑ Miṣbāḥ Yazdī, Āmūzish-i 'aqā'id, 1384 Sh, p. 211.
  7. ↑ Fakhr Rāzī, Ismat al-anbiyā, 1409 AH, p. 36.
  8. ↑ Ṭabāṭabā'ī, al-Mīzān, Manshūrāt-i Ismā'īlīyān, vol. 1, pp.
  9. ↑ Ashrafī, Muqāyisa-yi qiṣaṣ dar Qur'ān wa 'ahdayn, 1399 Sh, p. 205.
  10. ↑ Mughniya, Tafsīr al-kāshif, 1424 AH, vol. 1, p. 86.
  11. ↑ Khumaynī, Tafsīr al-Qur'ān al-karīm, 1418 AH, vol. 5, pp. 457-458.
  12. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, 1374 Sh, vol. 1, p. 187-188.
  13. ↑ Ṭabrisī, Majma' al-bayān, 1372 Sh, vol. 1, p. 195; Mullā Ṣadrā, Tafsīr al-Qur'ān al-karīm, 1366 Sh, vol. 3, p. 90.
  14. ↑ Ṭabāṭabā'ī, al-Mīzān, 1417 AH, vol. 1, p. 130; Faḍlallāh, Tafsīr min waḥy al-Qur'ān, 1419 AH, vol. 1, pp. 263-264.
  15. ↑ Subḥānī, Manshūr-i jāvīd, Mu'assisa-yi Imām Ṣādiq (a), vol. 4, p. 126.
  16. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, 1374 Sh, vol. 1, pp. 196-197; Subḥānī, Manshūr-i jāvīd, Mu'assisa-yi Imām Ṣādiq (a), vol. 4, p. 126.
  17. ↑ Ṭabrisī, Majma' al-bayān, 1408 AH, vol. 1, p. 200.
  18. ↑ Shaykh Ṭūsī, al-Tibyān, Dār Iḥyā' al-Turāth al-'Arabī, vol. 1, p. 169; Makārim Shīrāzī, Tafsīr-i nimūna, 1374 Sh, vol. 1, pp. 198-199.
  19. ↑ Qur'an 2:37.
  20. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, 1374 Sh, vol. 1, p. 197.
  21. ↑ Ṭabrisī, Majma' al-bayān, 1373 Sh, vol. 1, p. 200.
  22. ↑ Tafsīr al-Imām Ḥasan al-'Askarī (a), 1409 AH, pp. 219-221; Kūfī, Tafsīr Furāt al-Kūfī, 1410 AH, pp. 57-58; Ṣadūq, al-Amālī, 1376 Sh, p. 218.
  23. ↑ Suyūṭī, al-Durr al-manthūr, 1404 AH, vol. 1, pp. 60-61.
  24. ↑ Subḥānī, "Tawassul", p. 540.
  25. ↑ Ṭabāṭabā'ī, al-Mīzān, 1417 AH, vol. 1, p. 130.
  26. ↑ Ṭabāṭabā'ī, al-Mīzān, 1417 AH, vol. 1, p. 134.

References

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