Adam (Ādēm) in the Qur’an
APA 6th Edition
Macut, I. (2012). Adam (Ādēm) in the Qur’an. Obnovljeni Život, 67. (4.), 539-539. Retrieved from https://hrcak.srce.hr/91251
MLA 8th Edition
Macut, Ivan. "Adam (Ādēm) in the Qur’an." Obnovljeni Život, vol. 67., no. 4., 2012, pp. 539-539. https://hrcak.srce.hr/91251. Accessed 26 Jun. 2022.
Chicago 17th Edition
Macut, Ivan. "Adam (Ādēm) in the Qur’an." Obnovljeni Život 67., no. 4. (2012): 539-539. https://hrcak.srce.hr/91251
Macut, I. (2012). 'Adam (Ādēm) in the Qur’an', Obnovljeni Život, 67.(4.), pp. 539-539. Available at: https://hrcak.srce.hr/91251 (Accessed 26 June 2022)
Macut I. Adam (Ādēm) in the Qur’an. Obnovljeni Život [Internet]. 2012 [cited 2022 June 26];67.(4.):539-539. Available from: https://hrcak.srce.hr/91251
I. Macut, "Adam (Ādēm) in the Qur’an", Obnovljeni Život, vol.67., no. 4., pp. 539-539, 2012. [Online]. Available: https://hrcak.srce.hr/91251. [Accessed: 26 June 2022]
In this paper we deal with Adam (Ādēm) who, according to the Qur’an and Islamic tradition, was the first–created man, the first Muslim, the first prophet, founder of the Kaba, the father of all humanity and as such occupies a special place in Islam. The article is divided into four parts, the first entitled »Creating the First Man«. In
it we present the Qur’anic teaching on the creation of man and his unique position which elevates him above other creatures, including angels. The second section, titled »Sin and the Abandonment of the Garden of Eden«, presents the Qur’an’s account of Adam’s (Ādēm) (the first) sin and what it means for the future of his progeny and for all of mankind. In the Qur’an there is no doctrine of original sin or of the transmission of Adam’s (Ādēm ) sin to his sons and their future offspring. The third section of the paper, titled »Cain and Abel and the Rest of Humanity« deals with the descendants of Adam (Ādēm), the first murder (fratricide) and Adam’s (Ādēm) two sons in regard to the Old Testament based on the originality of the Qur’anic passage.
Namely, in the Qur’an we find a conversation between two brothers in which one speaks directly to the other about his intent to kill him because God did not accept the former’s sacrifice. The latter does not flee, nor expostulate with him, but responds to violence with non–violence. The Qur’an clearly teaches that God does not
tolerate violence of any kind among people. The fourth part, also the last, is called the »The Prophet Adam (Ādēm)«. Although the Qur’an does not explicitly mention that Adam (Ādēm) is a prophet, we may conclude from various Qur’anic texts that he is recognized and revered in Islam as a prophet and messenger. If we compare the Qur’anic accounts of Adam (Ādēm) with those of the Bible, we see that they disagree on some points while they overlap on others, as this study clearly shows.
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