Adam. Příběh prvního člověka v knize Genesis a v Koránu

In both books Adam is presented as a prototypical man created from physical elements and endowed with divine inspiration that makes him capable of rational actions. While Genesis narrates the story of Adam from his creation to his death, stressing chronology and future development in history, the Qur’an’s rendering is fragmentary. Of vast underlying popular traditions on Adam and Eve, Genesis previews the history of God’s covenant and salvific action towards humankind while the Qur’an persists on the theme of human disobedience and God’s absolute gover- nance. Despite common themes as the createdness of man, his superiority over the rest of the creation, the complementary nature of human being as man and woman, the loss of happiness through disobedience to God’s law, the two stories differ in interpretation. While the acceptance of evil into human heart is reflected as voluntary in Genesis, the Qur’an finds excuse in the revolt of Satan who is shown in a more active role than man. Eliminating the notions of man as the image of God, and the final abolishment of evil, the Qur’an uses Adam’s story to demonstrate the principal axioms of Islamic doctrine: God must be obeyed and Satan’s lures avoided else man will not attain the Garden; Adam is a prototypal prophet, informing of these truths. Adam and Eve, according to the narration of the Book of Genesis, represent human existence in the drama of knowing evil and distress, hiding from God, and hearing his promise of future salvation that begins to unroll in their progeny.