Адам мен Еваның күнәға түсуі және оның діни мағынасы

Adam and Eve's loss of innocent obedience in the Abrahamic religions
[[File:Temptation Adam Eva. jpg|thumb|right|300px|Adam, Eve, and a female serpent at the entrance to Notre Dame Cathedral in Paris, France. The portrayal of the image of the serpent as a mirror of Eve was common in earlier Christian iconography as a result of the identification of women as the ones responsible for the fall of man and source of the original sin. The doctrine of the Fall comes from a biblical interpretation of Genesis, chapters 1–3. They believe that the Fall brought sin into the world, corrupting the entire natural world, including human nature, causing all humans to be born into original sin, a state from which they cannot attain eternal life without the grace of God. The Eastern Orthodox Church accepts the concept of the Fall but rejects the idea that the guilt of original sin is passed down through generations, based in part on the passage Ezekiel 18:20 that says a son is not guilty of the sins of his father. Calvinist Protestants believe that Jesus gave his life as a sacrifice for the elect, so they may be redeemed from their sin. Lapsarianism, understanding the logical order of God's decrees in relation to the Fall, is divided by some Calvinists into supralapsarian (prelapsarian, pre lapsarian or antelapsarian, before the Fall) and infralapsarian (sublapsarian or postlapsarian, after the Fall). The narrative of the Garden of Eden and the fall of humankind constitute a mythological tradition shared by all the Abrahamic religions, with a presentation more or less symbolic of Judeo Christian morals and religious beliefs, which had an overwhelming impact on human sexuality, gender roles, and sex differences both in the Western and Islamic civilizations.

The doctrine of the fall of man is extrapolated from the traditional Christian exegesis of Genesis 3. ("for in the day that you eat of it you shall die") have applied the day year principle to explain how Adam died within a day. Psalms 90:4, 2 Peter 3:8, and Jubilees 4:29–31 explain that, to God, one day is equivalent to a thousand years and thus Adam died within that same "day". The Greek Septuagint, on the other hand, has "day" translated into the Greek word for a twenty four hour period (ἡμέρα). According to the Genesis narrative, during the antediluvian age, human longevity approached a millennium, such as the case of Adam who lived 930 years. Thus, to "die" has been interpreted as to become mortal. However, the grammar does not support this reading, nor does the narrative: Adam and Eve are expelled from the Garden lest they eat of the second tree, the tree of life, and gain immortality.

The biblical fall of man is also understood by some Christians (especially those in the Eastern Orthodox tradition) as a reality outside of empirical history that effects the entire history of the universe. This concept of a meta historical fall (also called metaphysical, supramundane, or atemporal) has been most recently expounded by the Orthodox theologians David Bentley Hart, John Behr, and Sergei Bulgakov, but it has roots in the writings of several early church fathers, especially Origen and Maximus the Confessor. Bulgakov writes in his 1939 book The Bride of the Lamb translated by Boris Jakim (Wm. B. Eerdmans, 2001):

Empirical history begins precisely with the fall, which is its starting premise. But this beginning of history lies beyond empirical being and cannot be included in its chronology. [With the] narrative in Genesis 3, an event is described that lies beyond our history, although at its boundary. Being connected with our history, this event inwardly permeates it. David Bentley Hart has written about this concept of an atemporal fall in his 2005 book The Doors of the Sea as well as in his essay "The Devil’s March: Creatio ex Nihilo, the Problem of Evil, and a Few Dostoyevskian Meditations" (from his 2020 book Theological Territories).

Traditionally, women have received the major blame for the Fall of humanity. The subordination exegesis is that the natural consequences of sin entering the human race, was prophesied by God when the phrase was made: the husband "will rule over you". This interpretation is reinforced by comments in the First Epistle to Timothy, where the author gives a rationale for directing that a woman (NIV: possibly "wife"):

Therefore, some interpretations of these passages from Genesis 3 and 1 Timothy 2 have developed a view that women are considered as bearers of Eve's guilt and that the woman's conduct in the fall is the primary reason for her universal, timeless, subordinate relationship to the man. Alternatively, Richard and Catherine Clark Kroeger argue that "there is a serious theological contradiction in telling a woman that when she comes to faith in Christ, her personal sins are forgiven but she must continue to be punished for the sin of Eve." They maintain that judgmental comments against women in reference to Eve are a "dangerous interpretation, in terms both of biblical theology and of the call to Christian commitment". They reason that "if the Apostle Paul was forgiven for what he did ignorantly in unbelief", including persecuting and murdering Christians, "and thereafter was given a ministry, why would the same forgiveness and ministry be denied women" (for the sins of their foremother, Eve). Addressing that, the Kroegers conclude that Paul was referring to the promise of Genesis 3:15 that through the defeat of Satan on the cross of Jesus Christ, the woman's child (Jesus) would crush the serpent's head, but the serpent would only bruise the heel of her child. "The expulsion from the Garden of Eden is a folk memory of the beginning of agriculture. With that transition, humans no longer dwelled idyllically in a parkland, feeding on wild fruits or animals, but had begun the toilsome cultivation of cereals." The serpent of the Genesis narrative may represent seasonal changes and renewal, as with the symbolism of Sumerian, Egyptian, and other creation myths. In Mesoamerican creation myths, Quetzalcoatl, a feathered serpent agricultural deity, is associated with learning as well as renewal. The leading role of Eve in the Genesis narrative may be attributed to the interest of Neolithic women in shifting away from gatherer life in favor of raising crops. Women also may have taken the role of organizers in early farming settlements, thus effectively leading the shift to agrarian society. Though these settlements may have been relatively egalitarian compared to more modern societies, the Genesis narrative may be interpreted as mourning the hunter gatherer life as a paradise lost.

thumb|right|150px|A lion faced, serpentine deity found on a Gnostic gem in Bernard de Montfaucon's L'antiquité expliquée et représentée en figures may be a depiction of the Demiurge. Gnosticism originated in the late 1st century CE in non rabbinical Jewish and early Christian sects. In the formation of Christianity, various sectarian groups, labeled "gnostics" by their opponents, emphasised spiritual knowledge (gnosis) of the divine spark within, over faith (pistis) in the teachings and traditions of the various communities of Christians. Gnosticism presents a distinction between the highest, unknowable God, and the Demiurge, "creator" of the material universe. Gnostic Christians considered the Hebrew God of the Old Testament as the evil, false god and creator of the material universe, and the Unknown God of the Gospel, the father of Jesus Christ and creator of the spiritual world, as the true, good God. In the Archontic, Sethian, and Ophite systems, Yaldabaoth (Yahweh) is regarded as the malevolent Demiurge and false god of the Old Testament who generated the material universe and keeps the souls trapped in physical bodies, imprisoned in the world full of pain and suffering that he created. However, not all Gnostic movements regarded the creator of the material universe as inherently evil or malevolent. For instance, Valentinians believed that the Demiurge is merely an ignorant and incompetent creator, trying to fashion the world as good as he can, but lacking the proper power to maintain its goodness.

thumb|right|Persian miniature depicting the expulsion of Adam and Eve, observed by the angel Riḍwan, the Serpent, the Peacock, and Iblīs. In Islam, it is believed that Adam and Eve were misled by Iblīs (otherwise referred to as , ), who tempted them with the promise of immortality and a kingdom that never decays, saying: "Your Lord has forbidden this tree to you only to prevent you from becoming angels or immortals.". Adam and Eve had been previously warned of Shayṭān's scheming against them, and had been commanded by God to avoid the tree of immortality that Shayṭān referred to. they ultimately gave in to Shayṭān's temptation and partook of the tree anyway. and were subsequently sent down from Paradise onto the Earth with "enmity one to another". Muslim scholars can be divided into two groups regarding the reason behind Adam's fall: the first point of view argues that Adam sinned out of his own free will, and only became a prophet later, after he was cast out of paradise and asked for forgiveness. They adhere to the doctrine according to which moral infallibility/immunity from sin (‘iṣmah) is a quality attributable to prophets only after they have been sent on a mission. According to the second point of view, Adam was predestined by God's will to eat from the forbidden tree, because God planned to set Adam and his progeny on Earth from the beginning and thus installed Adam's fall. but rather as part of God's wisdom (ḥikmah) and plan for humanity to experience the full range of his attributes, his love, forgiveness, and power to his creation.

thumb|275px|William Blake's color printing of God Judging Adam original composed in 1795. This print is currently held by the Tate Collection. In the biblical story, God's judgement results in the fall of man. In William Shakespeare's Henry V (1599), the King describes the betrayal of Lord Scroop – a friend since childhood – as being "like another fall of man", referring to the loss of his own faith and innocence the treason has caused. In the novel Perelandra (1943) by C. S. Lewis, the theme of the fall is explored in the context of a new Garden of Eden with a new, green skinned Adam and Eve on the planet Venus, and with the protagonist the Cambridge scholar Dr. Ransom transported there and given the mission of thwarting Satan and preventing a new fall. In the novel The Fall (1956) by Albert Camus, the theme of the fall is enunciated through the first person account given in post war Amsterdam, in a bar called "Mexico City." Confessing to an acquaintance, the protagonist, Jean Baptiste Clamence, describes the haunting consequence of his refusal to rescue a woman who had jumped from a bridge to her death. The dilemmas of modern Western conscience and the sacramental themes of baptism and grace are explored. J. R. R. Tolkien included as a note to his comments about the Dialogue of Finrod and Andreth (published posthumously in 1993) the Tale of Adanel that is a reimagining of the fall of man inside his Middle earth's mythos. The story presented Melkor seducing the first Men by making them worship him instead of Eru Ilúvatar, leading to the loss of the "Edenic" condition of the human race. The story is part of Morgoth's Ring. In both Daniel Quinn's Ishmael (1992) and The Story of B (1996) novels, it is proposed that the story of the fall of man was first thought up by another culture watching the development of the now dominant totalitarian agriculturalist culture. In Philip Pullman's His Dark Materials series (1995, 1997, 2000), the fall is presented in a positive light, as it is the moment at which human beings achieve self awareness, knowledge, and freedom. Pullman believes that it is not worth being innocent if the price is ignorance. The novel Lord of the Flies explores the fall of man. The storyline depicts young, innocent children who turn into savages when they are stranded on a desert island. Lord of the Flies was originally named Strangers from Within, also showing his views of human nature. The theme is also frequently depicted in historical European art. Lucas van Leyden, a Dutch engraver and painter during the Renaissance period, created several different woodcuts featuring Adam and Eve (two were part of his Power of Women series).