نقش حواء در لغزش حضرت آدم از منظر روايات تفسيري فريقين

The Role of Hawwaʾ in Sliping Adam from the Viewpoint of Shii and Sunni Exegetical Traditions

برخي از باورها و عقايد رايج بر گرفته از روايات غير معتبر است كه بدون تامل و تحقيق مقبول افتاده و براي قرن ها رواج يافته است. يكي از اين باورها انتساب گمراهي حضرت آدم به حواء و فريبكاري او است. در اين مقاله سعي شده است تا ميزان صحت و سقم اين ديدگاه از منظر روايات فريقين مورد بررسي قرار گيرد . بدين منظور پس از بررسي تمامي رواياتي كه به لغزش آدم مرتبط است، آنها به سه دسته تقسيم شده اند. دسته اول عامل اصلي لغزش حضرت آدم را حواء مي داند، دسته دوم حواء را شريك ابليس در لغزش حضرت آدم و دسته سوم حواء را مبرا از اين تهمت دانسته و او را همانند حضرت آدم قرباني وسوسه و دروغ هاي ابليس معرفي مي كند . با بررسي سندي و متني اين روايات روشن شده كه روايات دو دسته نخست از نظر سند ضعيف هستند، اما متن روايات گروه سوم با آموزه هاي قرآني و برخي روايات معتبر اماميه مطابقت دارند، در حالي كه روايات دسته اول و دوم مخالف آيات قرآن و چه بسا موافق متن تورات بوده و برخي از راويان آن از اهل كتابند؛ امري كه گمانه زني در مورد منقول بودن اين روايات از يهود را تقويت مي كند.

Some dogmas and commonly held beliefs are sourced from inauthentic traditions which have been accepted without reflection and verification, and passed down over the centuries. One such belief is about how Ḥawwāʾ was responsible for Sliping Ādam through her wiles. In this article, we have attempted to evaluate the correctness of this belief from the viewpoint of both Shīʿa and Sunnī narrations. To this end, after studying all the narrations related to the Slip of Ādam, we have categorized them into three groups. The first group is made up of those narrations that consider Ḥawwāʾ as the one responsible for causing Ādam to stray. The second group portrays Ḥawwāʾ as Satan’s partner in the temptation of Ādam. The third group considers Ḥawwāʾ to be free from any wrongdoing and innocent of this accusation, and portrays her to have fallen prey to the temptations and lies of Satan just like Ādam. By examining the chains of transmission and content of these narrations, it becomes evident these traditions have weak chains. However, the content of the third group of traditions is in accordance with Qurʾānic teachings as well as some other authentic Shīʿa traditions, whereas the narrations of the first two groups are in contradiction with verses of the Qurʾān, even if they may agree with the text of the Torah. Since some of the narrations are from the People of the Book, there is a strong possibility that they were transferred from the traditions of the Jews.