Ādam as a Religion-Science Problem in Majallat al-manār

Fatma Silkin Erol

Article Details

Ādam as a Religion-Science Problem in Majallat al-manār

Authors:

Fatma Silkin Erol

Publisher:

Duzce University

Main Topics:

Kelam

Journal:

Düzce İlahiyat Dergisi Vol.9 Issue 1, pp.85-115

Document Type:

Article

Publication Date:

6/2025

Document Language:

Turkish

Document ID (Org No.):

2001353894

pISSN:

2980-2814

Keywords:

Abstract:

 In the West, Darwins ideas within the framework of the theory of evolution challenged the traditional belief that Ādam was the first human and the first prophet. These ideas simultaneously found resonance in the Islamic world, and Ādams status as Abū al-Bashar the father of mankind as well as his prophethood became subjects of debate among Muslim scholars. According to Darwins theory, life began with a common ancestor, and evolved into different species, ultimately resulting in the emergence of human beings. For this reason, the fact that Ādam was the first human and the ancestor of all humans who received revelation, as stated in the Qurʾān and other existing holy books, contradicts the principle of common ancestry in modern evolution theory. Moreover, although not accepted by modern evolutionists, the claims that there is a separate originfather for each race in the evolution process, as an extension of racist theories in the 19th century, make it difficult to accept that Prophet Ādam is the father of all humanity. From another perspective, even if Ādam was one of the first humans, his being the first prophet is problematic. This is because the earliest humans, by nature, lived simple and uniform lives, had similar needs and few desires. In order for humanity to become receptive to prophethood, it must evolve. For this reason, humanity progressed until the time of the first messenger, Nūḥ, reaching a level at which it could comprehend prophethood and need it in terms of the sharīʿa, and only then were prophets sent to them. This interpretation is also consistent with the apparent meaning of the texts that identify Nūḥ as the first messenger. This article examines the debates surrounding Ādams status as the first human and first prophet, as discussed in Majallat al-manār 18981935, published in Cairo by Rashīd Riḍā in line with the ideas of Muḥammad ʿAbduh, and seeks to identify the factors that influenced these discussions. In order to make more accurate assessments, the articles on the subject were presented chronologically and evaluated in light of the changes in the Western and Islamic worlds.

 In the West, Darwins ideas within the framework of the theory of evolution challenged the traditional belief that Ādam was the first human and the first prophet. These ideas simultaneously found resonance in the Islamic world, and Ādams status as Abū al-Bashar the father of mankind as well as his prophethood became subjects of debate among Muslim scholars. According to Darwins theory, life began with a common ancestor, and evolved into different species, ultimately resulting in the emergence of human beings. For this reason, the fact that Ādam was the first human and the ancestor of all humans who received revelation, as stated in the Qurʾān and other existing holy books, contradicts the principle of common ancestry in modern evolution theory. Moreover, although not accepted by modern evolutionists, the claims that there is a separate originfather for each race in the evolution process, as an extension of racist theories in the 19th century, make it difficult to accept that Prophet Ādam is the father of all humanity. From another perspective, even if Ādam was one of the first humans, his being the first prophet is problematic. This is because the earliest humans, by nature, lived simple and uniform lives, had similar needs and few desires. In order for humanity to become receptive to prophethood, it must evolve. For this reason, humanity progressed until the time of the first messenger, Nūḥ, reaching a level at which it could comprehend prophethood and need it in terms of the sharīʿa, and only then were prophets sent to them. This interpretation is also consistent with the apparent meaning of the texts that identify Nūḥ as the first messenger. This article examines the debates surrounding Ādams status as the first human and first prophet, as discussed in Majallat al-manār 18981935, published in Cairo by Rashīd Riḍā in line with the ideas of Muḥammad ʿAbduh, and seeks to identify the factors that influenced these discussions. In order to make more accurate assessments, the articles on the subject were presented chronologically and evaluated in light of the changes in the Western and Islamic worlds.

 In the West, Darwins ideas within the framework of the theory of evolution challenged the traditional belief that Ādam was the first human and the first prophet. These ideas simultaneously found resonance in the Islamic world, and Ādams status as Abū al-Bashar the father of mankind as well as his prophethood became subjects of debate among Muslim scholars. According to Darwins theory, life began with a common ancestor, and evolved into different species, ultimately resulting in the emergence of human beings. For this reason, the fact that Ādam was the first human and the ancestor of all humans who received revelation, as stated in the Qurʾān and other existing holy books, contradicts the principle of common ancestry in modern evolution theory. Moreover, although not accepted by modern evolutionists, the claims that there is a separate originfather for each race in the evolution process, as an extension of racist theories in the 19th century, make it difficult to accept that Prophet Ādam is the father of all humanity. From another perspective, even if Ādam was one of the first humans, his being the first prophet is problematic. This is because the earliest humans, by nature, lived simple and uniform lives, had similar needs and few desires. In order for humanity to become receptive to prophethood, it must evolve. For this reason, humanity progressed until the time of the first messenger, Nūḥ, reaching a level at which it could comprehend prophethood and need it in terms of the sharīʿa, and only then were prophets sent to them. This interpretation is also consistent with the apparent meaning of the texts that identify Nūḥ as the first messenger. This article examines the debates surrounding Ādams status as the first human and first prophet, as discussed in Majallat al-manār 18981935, published in Cairo by Rashīd Riḍā in line with the ideas of Muḥammad ʿAbduh, and seeks to identify the factors that influenced these discussions. In order to make more accurate assessments, the articles on the subject were presented chronologically and evaluated in light of the changes in the Western and Islamic worlds.

 Batıda Darwinin evrim teorisi çerçevesindeki fikirler Hz. Âdemin ilk insan ve peygamber olmasına yönelik yerleşik algıyı sarsmıştır. Bu fikirler eş zamanlı olarak İslâm dünyasında da karşılık bulmuş ve Hz. Âdemin ebül-beşer olması ve nübüvveti Müslüman ilim adamları arasında da tartışılır hâle gelmiştir. Darwinin teorisine göre canlılık ortak bir atadan başlamış ve evrimleşerek farklı türlere ayrılmış, en son insan hâlini almıştır. Bu sebeple Kurân-ı Kerim ve diğer mevcut kutsal kitaplarda bildirildiği şekliyle Hz. Âdemin ilk insan ve vahye muhatap olan bütün insanların atası olması modern evrim teorisindeki ortak ata ilkesine ters düşmektedir. Bununla beraber her ne kadar modern evrimciler tarafından kabul görmese de 19. yüzyılda ırkçı teorilerin bir uzantısı olarak evrim süreci içerisinde her ırka ait ayrı bir aslınbabanın olduğu yönündeki iddialar da Hz. Âdemin bütün beşeriyetin babası olduğu şeklindeki kabulü zora sokmaktadır. Diğer açıdan Hz. Âdem ilk insanlardan biri olsa bile ilk peygamber olması problemdir. Çünkü ilk insanlar fıtratları gereği sade ve tekdüze yaşayan, ihtiyaçları benzer, istekleri azdır. İnsanlığın nübüvvete ulaşması için tekâmül etmesi gerekir. Bu sebeple insanlık ilk resûl olan Hz. Nûh dönemine kadar aşama katederek nübüvveti kavrayabileceği ve şeriat bakımından ona ihtiyaç duyacağı seviyeye gelmiş, ancak ondan sonra kendilerine peygamber gönderilmiştir. Bu yorum Hz. Nûhun ilk resûl olarak bildirildiği nasların zahiri ile de uyum göstermektedir. Bu makalede Muhammed Abduhun fikirleri doğrultusunda Reşîd Rızâ tarafından Kahirede çıkarılan Mecelletül-menârda 1898-1935 Hz. Âdemin ilk insan ve ilk peygamber olmasına yönelik gerçekleşen tartışmalar incelenmekte ve bunlara tesir eden unsurlar tesbit edilmeye çalışılmaktadır. Daha doğru tesbitlerde bulunabilme adına konu ile ilgili yazılar kronolojik olarak aktarılmış Batı ve İslâm dünyasındaki değişimler dikkate alınarak değerlendirilmiştir.

Article Details

Ādam as a Religion-Science Problem in Majallat al-manār

Authors:

Fatma Silkin Erol

Publisher:

Duzce University

Main Topics:

Kelam

Journal:

Düzce İlahiyat Dergisi Vol.9 Issue 1, pp.85-115

Document Type:

Article

Publication Date:

6/2025

Document Language:

Turkish

Document ID (Org No.):

2001353894

pISSN:

2980-2814

Kalam

Majallat al-manār

Ādam

Evolution

Prophethood

Religion-Science

Rashīd RiḍāKelam

Mecelletü’l-menâr

Hz. Âdem

Evrim

Nübüvvet

Din-bilim

Reşîd Rızâ

Issues

Article Details

Authors: Fatma Silkin Erol

Publisher: Duzce University

Main Topics: Kelam

Journal: Düzce İlahiyat Dergisi Vol.9 Issue 1, pp.85-115

Document Type: Article

Publication Date: 6/2025

Document Language: Turkish

Document ID (Org No.): 2001353894

pISSN: 2980-2814

Issues

Authors:

Fatma Silkin Erol

Publisher:

Duzce University

Main Topics:

Kelam

Journal:

Düzce İlahiyat Dergisi Vol.9 Issue 1, pp.85-115

Document Type:

Article

Publication Date:

6/2025

Document Language:

Turkish

Document ID (Org No.):

2001353894

pISSN:

2980-2814