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Adam (a): Difference between revisions
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== Etymology of the Name Adam (a)== | == Etymology of the Name Adam (a)== | ||
The word "Ādam" is not an Arabic word and entered to this language from other languages. This word is used in the story of the creation of human in ''[[Torah]]'', but its original root in Hebrew is unknown, too. Its feminine form is "Adama" which in Hebrew means "soil". Also the root '' ʾ d m '' in Hebrew, is related to "red" which might apply to the color of the soil from which human is created. | The word "Ādam" is not an Arabic word and entered to this language from other languages. This word is used in the story of the creation of human in ''[[Torah]]'', but its original root in Hebrew is unknown, too. Its feminine form is "Adama" which in Hebrew means "soil". Also the root '' ʾ d m '' in Hebrew, is related to "red" which might apply to the color of the soil from which human is created.<ref>''Encyclopedia Judaica'', vol. 2, p. 235.</ref> | ||
Although the word "Adam" is not Arabic, some [[Muslim]] scholars have offered some explanations for naming the father of human beings as Adam on the basis of Arabic language. For example, it is said that derivation of the word is from "Adīm al-arḍ" (surface of the earth) since a human being is created from soil, or [[al-Raghib al-Isfahani]] gives more details and mentions four reasons for it: | Although the word "Adam" is not Arabic, some [[Muslim]] scholars have offered some explanations for naming the father of human beings as Adam on the basis of Arabic language. For example, it is said that derivation of the word is from "Adīm al-arḍ" (surface of the earth) since a human being is created from soil,<ref>Azharī, ''Tahdhīb al-Lugha'', vol. 14, p. 151.</ref> or [[al-Raghib al-Isfahani]] gives more details and mentions four reasons for it: | ||
* The body of Adam (a) is made of the surface of the earth. | * The body of Adam (a) is made of the surface of the earth. | ||
* His skin color is tan. | * His skin color is tan. | ||
* His body is made up of mixing different elements and forces ('Udma means, association and mixing). | * His body is made up of mixing different elements and forces ('Udma means, association and mixing). | ||
* He is fragrant with Divine breath (Idām: meaning what makes food fragrant). | * He is fragrant with Divine breath (Idām: meaning what makes food fragrant).<ref>Rāghib al-Iṣfahānī, ''Mufradāt alfāẓ al-Qurʾān'', p. 70.</ref> | ||
== Adam (a) in Islam == | == Adam (a) in Islam == | ||
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=== Viceroy of God === | === Viceroy of God === | ||
About the meaning of the word "viceroy" ([[khalifa]]) in the verse where God says, "Indeed I am going to set a viceroy on the earth" | About the meaning of the word "viceroy" ([[khalifa]]) in the verse where God says, "Indeed I am going to set a viceroy on the earth",<ref> Qur'an, 2:30.</ref> exegetes have different opinions, while most of them believe that Adam (a) was the [[viceroy of God]] on the earth. Different narrations are mentioned in this regard, but the final word of the exegetes would be the vicegerency of God.<ref>Ṭūsī, ''al-Tibyān'', vol. 2, p. 165.</ref> | ||
=== Dialogue between God and Angels about Adam (a) === | === Dialogue between God and Angels about Adam (a) === | ||
In the dialogue between God and angels about creation of Adam (a), the following statement is quoted from angels towards God, "Will You set in it someone who will cause corruption in it, and shed blood…?" | In the dialogue between God and angels about creation of Adam (a), the following statement is quoted from angels towards God, "Will You set in it someone who will cause corruption in it, and shed blood…?"<ref>Qur'an, 2:30.</ref> How did angels know that human beings would be inflicted with these two vices? In this regard, exegetes have mentioned different narrations which cannot lead to more than one or two points. | ||
[[Al-Tabari]] mentioned many traditions and classified them as below: | [[Al-Tabari]] mentioned many traditions and classified them as below: | ||
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* Some have said that before human beings, [[Jinn]]s had been on earth and caused corruption in it. Therefore, angels deduced the fate of human beings from them. | * Some have said that before human beings, [[Jinn]]s had been on earth and caused corruption in it. Therefore, angels deduced the fate of human beings from them. | ||
* Some have said that God told angels, "I am going to set a viceroy on the earth" (Qur'an 2:30) and then angels said, how would it be? He said that it will cause corruption and bloodshed in it. So, they said, "why do you create him?" He said, "In the nature of human beings, I have put many good things, you do not know about." | * Some have said that God told angels, "I am going to set a viceroy on the earth" (Qur'an 2:30) and then angels said, how would it be? He said that it will cause corruption and bloodshed in it. So, they said, "why do you create him?" He said, "In the nature of human beings, I have put many good things, you do not know about." | ||
* Some have said that before creation of human being, God gave the angels some information about him and hid some other information and angels asked that question based on the information they had. | * Some have said that before creation of human being, God gave the angels some information about him and hid some other information and angels asked that question based on the information they had.<ref>Ṭabarī, ''Jāmīʿ al-bayān'', vol. 1, p. 158-166.</ref> | ||
In this regards, [[al-Tabrisi]] mentions three opinions: | In this regards, [[al-Tabrisi]] mentions three opinions: | ||
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* Before people, Jinns were on earth and they caused corruption in it, and caused bloodshed. Angels made a deduction based on their acts. | * Before people, Jinns were on earth and they caused corruption in it, and caused bloodshed. Angels made a deduction based on their acts. | ||
* Angels just asked it, seeking to understand that, "O God, would human beings cause corruption and bloodshed or not? | * Angels just asked it, seeking to understand that, "O God, would human beings cause corruption and bloodshed or not? | ||
* God Himself had told them that human beings would do so, but concealed their advantages from angels so that they achieve a deeper certitude for the wisdom and knowledge of God. | * God Himself had told them that human beings would do so, but concealed their advantages from angels so that they achieve a deeper certitude for the wisdom and knowledge of God.<ref>Ṭabrisī, ''Majmaʿ al-bayān'', vol. 1, p. 74.</ref> | ||
=== God's breathing of Spirit in the Body of Adam (a) === | === God's breathing of Spirit in the Body of Adam (a) === | ||
In [[Sura al-Hijr]] and [[Sura Sad|Sād]], God says, "…and breathed upon him of My spirit." | In [[Sura al-Hijr]] and [[Sura Sad|Sād]], God says, "…and breathed upon him of My spirit."<ref>Qur'an, 38:72.</ref> Also, elsewhere (about Adam (a) and [[Jesus (a)]]) the word "spirit" is attributed to God. Regarding the meaning of attribution of "spirit" to God, exegetes believe that "breathing" which is "to flow wind in something" here means "to give life to Adam (a) through giving him spirit." Attribution of spirit to God is for honoring human beings.<ref>Ṭūsī, ''al-Tibyān'', vol. 6, p. 323.</ref> God, the Glorious, has attributed the spirit of man to Himself out of honoring and glorification<ref>Fakhr al-Rāzī, ''Mafātīḥ al-ghayb'', vol. 19, p. 182.</ref> so the meaning of the verse is that God created the human spirit which belongs to the body, not blowing something like air into his body.<ref>Ṭabāṭabāyī, ''al-Mīzān'', vol. 12, p. 154.</ref> | ||
=== Prostration of Angels to Adam (a)=== | === Prostration of Angels to Adam (a)=== | ||
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===Eve=== | ===Eve=== | ||
{{main|Eve}} | {{main|Eve}} | ||
In the story of Adam (a), the name of his wife, Eve, has been mentioned for several times. Three times in the [[Qur'an]], men have been addressed that "you have been created from one soul and Adam's wife is created from it" | In the story of Adam (a), the name of his wife, Eve, has been mentioned for several times. Three times in the [[Qur'an]], men have been addressed that "you have been created from one soul and Adam's wife is created from it".<ref>Qur'an, 4:1; 7:189; 39:6.</ref> | ||
=== Forbidden Tree === | === Forbidden Tree === | ||
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===Hubut=== | ===Hubut=== | ||
{{main|Fall of Adam and Eve}} | {{main|Fall of Adam and Eve}} | ||
After eating the [[Forbidden Tree]], Adam (a) and Eve were ousterd from [[Heaven of Adam (a)]] to the Earth. Some exegetes of the Qur'an interpreted the "Fall" not in physical or spatial terms as going out of the Heaven down to the Earth, rather in spiritual terms, that is, God has degraded the spiritual positions of Adam (a) and Eve, which is referred to as the "Fall". Other people believe that the Fall was not a [[punishment]] for Adam (a) and Eve, rather it was in their interest to fall to the Earth and undergo obligations and sufferings in order to achieve true happiness. | After eating the [[Forbidden Tree]], Adam (a) and Eve were ousterd from [[Heaven of Adam (a)]] to the Earth. Some exegetes of the Qur'an interpreted the "Fall" not in physical or spatial terms as going out of the Heaven down to the Earth, rather in spiritual terms, that is, God has degraded the spiritual positions of Adam (a) and Eve, which is referred to as the "Fall".<ref>Qurashī, ''Tafsīr aḥsan al-ḥadīth'', vol. 1, p. 99.</ref> Other people believe that the Fall was not a [[punishment]] for Adam (a) and Eve, rather it was in their interest to fall to the Earth and undergo obligations and sufferings in order to achieve true happiness. | ||
=== Infallibility of Prophet Adam (a) === | === Infallibility of Prophet Adam (a) === | ||
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However, in the story of creation of Adam (a) and his life, there are verses that need to be studied with regards to infallibility. Verses such as, | However, in the story of creation of Adam (a) and his life, there are verses that need to be studied with regards to infallibility. Verses such as, | ||
*"[[Satan]] caused them to stumble from it" | *"[[Satan]] caused them to stumble from it"<ref>Qur'an, 2:36.</ref> | ||
*"Thus he brought about their fall by deception.", "They said: Our Lord! We have wronged ourselves. Lord, we did injustice to ourselves" | *"Thus he brought about their fall by deception.", "They said: Our Lord! We have wronged ourselves. Lord, we did injustice to ourselves"<ref>Qur'an, 7:22-23.</ref> | ||
*"Satan tempted him.", "Adam disobeyed his Lord, and went amiss." | *"Satan tempted him.", "Adam disobeyed his Lord, and went amiss."<ref>Qur'an 20:120-121.</ref> | ||
The short and simple answer which the exegetes have given about the agreement of these verses with infallibility of prophets is that upon committing this mistake, Adam (a) was not in "[[Dar al-Taklif]]" (abode of responsibility) or he was not in the position of a prophet yet, or that whatever he did was [[Abandoning the Better|abandoning the better]] (Tark al-'Awla) rather than committing sins. | The short and simple answer which the exegetes have given about the agreement of these verses with infallibility of prophets is that upon committing this mistake, Adam (a) was not in "[[Dar al-Taklif]]" (abode of responsibility)<ref>Makārim Shīrāzī, ''Tafsīr-i nimūna'', vol. 13, p. 318.</ref> or he was not in the position of a prophet yet, or that whatever he did was [[Abandoning the Better|abandoning the better]] (Tark al-'Awla) rather than committing sins.<ref>Ṭabāṭabāyī, al-Mīzān, vol. 14, p. 222.</ref> | ||
==Notes== | |||
{{Notes}} | |||
== References == | == References == | ||
{{Ref}} | |||
*Azharī, Muḥammad b. Aḥmad al-. ''Tahdhīb al-Lugha''. Beirut: Dār Iḥyāʾ al-Turāth al-ʿArabī, 1421 AH. | |||
*''Encyclopedia Judaica''. Jerusalem: 1996. | |||
*Fakhr al-Rāzī, Muḥammad b. ʿUmar al-. ''Mafātīḥ al-ghayb''. Beirut: Dār Iḥyāʾ al-Turāth al-ʿArabī, 1420 AH. | |||
*Makārim Shīrāzī, Nāṣir. ''Tafsīr-i nimūna''. Tehran: Dār al-Kutub al-Islāmīyya, 1374 Sh. | |||
*Qurashī, ʿAlī Akbar. ''Tafsīr aḥsan al-ḥadīth''. Tehran: Nashr-i Biʾthat, 1377 Sh. | |||
*Rāghib al-Iṣfahānī, Ḥusayn b. Muḥammad al-. ''Mufradāt alfāẓ al-Qurʾān''. Beirut: Dār al-Shāmīyya, 1421 AH. | |||
*Ṭabarī, Muḥammad b. Jarīr al-. ''Jāmīʿ al-bayān''. Beirut: Dār al-Maʿrifa, 1412 AH. | |||
*Ṭabāṭabāyī, Sayyid Muḥammad Ḥusayn al-. ''Al-Mīzān fī tafsīr al-Qurʾān''. Beirut: Muʾassisat al-Aʿlamī, 1973. | |||
*Ṭabrisī, Faḍl b. al-Ḥasan al-. ''Majmaʿ al-bayān''. Qom: Kitābkhāna-yi Āyatollāh Marʿashī, 1403 AH. | |||
*Ṭūsī, Muḥammad b. al-Ḥasan al-. ''Al-Tibyān fī tafsīr al-Qurʾān''. Beirut: Dār Iḥyāʾ al-Turāth al-ʿArabī, [n.d]. | |||
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