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Repentance of Adam (a)

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Repentance of Prophet Adam (a) 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 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 abandoning the superior option, a prohibition of "tanzīh" (abstaining from a recommended 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 (a) 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), Fatima (a), al-Hasan (a), and al-Husayn (a)). 'Allama Tabataba'i believes 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 (a) 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 exegeses of Qur'an 2:35–37, Qur'an 7:19–23, and Qur'an 20:121–122.[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 Khomeini regards the story of Adam (a) 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: al-Tabrisi and Mulla Sadra suggest that the prohibition against eating the fruit was recommendatory; by disregarding it, Adam (a) was deprived of a superior reward.[13]
  • Irshadi (Advisory) Prohibition: 'Allama Tabataba'i and Muhammad Husayn Fadlallah argue that the divine prohibition was intended to inform Adam (a) 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

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.[17] As stated in Qur'an 2:37, Adam repented through "Words" (kalimāt) inspired in him by God.[18] 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..."[19]
  • 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..."[20]
  • Tawassul to the Ahl al-Bayt: Certain narrations indicate that the "Words" refer to the names of Muhammad (s), 'Ali (a), Fatima (a), al-Hasan (a), and al-Husayn (a); Adam (a) invoked God's forgiveness by seeking intercession through these names.[21] Suyuti, a Sunni exegete, has recorded a similar narration from the Prophet of Islam (s).[22] Citing these narrations, Ja'far Subhani argues for the legitimacy of Tawassul.[23]
  • 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,[24] and that God established religion to redress this loss.[25]

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

O Allah, there is no god but You. Glory be to You and praise be to You. My Lord, I have wronged my own soul, so forgive me; indeed, You are the best of forgivers. اللّهم لا إله إلّا أنت، سبحانک و بحمدک، ربّ إنّی ظلمت نفسی فاغفر لی، إنّک خیر الغافرین.
O Allah, there is no god but You. Glory be to You and praise be to You. My Lord, I have wronged my own soul, so have mercy on me; indeed, You are the best of those who show mercy. اللّهم لا إله إلّا أنت، سبحانک و بحمدک، ربّ إنّی ظلمت نفسی فارحمنی إنّک خیر الراحمین.
O Allah, there is no god but You. Glory be to You and praise be to You. My Lord, I have wronged my own soul, so accept my repentance; indeed, You are the Ever-Relenting, the Most Merciful.[26] اللّهم لا إله إلّا أنت، سبحانک و بحمدک، ربّ إنّی ظلمت نفسی فتب عَلیّ إنّک أنت التوّاب الرحیم.

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, p. 211.
  7. ↑ Fakhr Rāzī, Ismat al-anbiyā, p. 36.
  8. ↑ Ṭabāṭabā'ī, al-Mīzān, vol. 1, pp.
  9. ↑ Ashrafī, Muqāyisa-yi qiṣaṣ dar Qur'ān wa 'ahdayn, p. 205.
  10. ↑ Mughnīya, Tafsīr al-kāshif, vol. 1, p. 86.
  11. ↑ Khomeinī, Tafsīr al-Qur'ān al-karīm, vol. 5, pp. 457-458.
  12. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, vol. 1, p. 187-188.
  13. ↑ Ṭabrisī, Majma' al-bayān, vol. 1, p. 195; Mullā Ṣadrā, Tafsīr al-Qur'ān al-karīm, vol. 3, p. 90.
  14. ↑ Ṭabāṭabā'ī, al-Mīzān, vol. 1, p. 130; Faḍlallāh, Tafsīr min waḥy al-Qur'ān, vol. 1, pp. 263-264.
  15. ↑ Subḥānī, Manshūr-i jāwīd, vol. 4, p. 126.
  16. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, vol. 1, pp. 196-197; Subḥānī, Manshūr-i jāwīd, vol. 4, p. 126.
  17. ↑ Shaykh Ṭūsī, al-Tibyān, vol. 1, p. 169; Makārim Shīrāzī, Tafsīr-i nimūna, vol. 1, pp. 198-199.
  18. ↑ Qur'an 2:37.
  19. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, vol. 1, p. 197.
  20. ↑ Ṭabrisī, Majma' al-bayān, vol. 1, p. 200.
  21. ↑ Tafsīr al-Imām Ḥasan al-'Askarī (a), pp. 219-221; Kūfī, Tafsīr Furāt al-Kūfī, pp. 57-58; Ṣadūq, al-Amālī, p. 218.
  22. ↑ Suyūṭī, al-Durr al-manthūr, vol. 1, pp. 60-61.
  23. ↑ Subḥānī, "Tawassul", p. 540.
  24. ↑ Ṭabāṭabā'ī, al-Mīzān, vol. 1, p. 130.
  25. ↑ Ṭabāṭabā'ī, al-Mīzān, vol. 1, p. 134.
  26. ↑ Ṭabrisī, Majma' al-bayān, vol. 1, p. 200.

References

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