Hazrat Adam in Mathnavi is the expression of a disciple who reach to the perfection from the initiation of knowledge. Adam, step by step passed the positions from the begining towards high ranking till the neeting of God. This is a spritual travel that Moulana expresses about Adam by usage of Quranic verses and traditions and commentaries. Adam in Mathnavi is a perfect Sheikh who has come from God and come back to him by repentance, supplication and blessing.

In the holy books, the story of Adam (p.b.u.h.) - the father of Man and the first prophet - is the symbolic story of all noble humans who follow the right path with their own free will and as a result, achieve the eternal salvation and enter the Heaven. In comparison with Adam (p.b.u.h.), Satan is considered as the symbol of evil beings who follow the wrong path, go astray, and eventually go to the Hell as a result of their own wicked deeds.In the present article, first the story and status of Adam (p.b.u.h.) have been reviewed from the viewpoint of the Holy Quran and then a reference has been made to Satan and his wicked attributes which resulted in his fall The article also explains in brief the ways by which Satan tries to tempt and deviate humans from the right path. And finally different views on the story of Adam (p.b.u.h.) and Satan have been pointed out.

Insulting to prophet or Imam is obscene, shameful and insupportable for any Muslim, so the person who insults must be killed. Any where that there is no Islamic government or it has not been ordained any rule about killing insulter; Killing insulter has no retaliation (punishment).But when legislator especially issued a rule for Killing punishment in article 513 for the crime of insulting to prophet or Imam, it is for in habiting to execute private justice and the government is responsible to execute putting to death (Killing), that its necessity is public trial (judgment) and legal formality nonetheless, if a person Kills insulter for executing legal (juridical) task, Killer must be proved his/her crime in the court, and in any case, according to article 612 act of Islamic punishment rule, providing disruption in regularity and security of society, he/she is meritorious for governmental punishment. Unless, based on religious law and constitutional law, leader permit Killer from governmental punishment, because Judicial power is his status, but if killer kill insulter in out of Iran, he/she immunes from punitive pursuit and retraction. But if insulter is killed with non – divine stimulus, Killer must be condemned to punishment for intentional Killing.

God, in different verses of the holy Quran, has made known the course of Adam's creation. A part of the verses includes those centering on the issue of angles' prostration before Adam. These verses are included among the most beautiful and man-glorifying ones, however, difficult to be commented. That is why different commentators have differently interpreted the quality of Angle's prostration including: laying down the forehead on the ground, greeting Adam with humility and respect or viewing Adam as Qiblih. Different commentators have disputed if Adam himself, as the sample of humankind, had been the subject of worship or the reference is made to the totality of humankind. Whether all angles are told to prostrate or some of them, is another case of difference among commentators. The current research, therefore, reviewing the aforesaid point of views, has postulated that references to prostration in these verses denotes the real act of prostration on the part of angles to pay honor to the dignity of humankind. So, to put this command (from the side of Allah) into effect, the angles have lied flat on the ground with their faces downward and their front heads on the floor.

In Holy Quran, many of the concepts are expressed in the form of symbols and allegories. The allegories actually make the concept clearer to the audience's mind. Mystical stories which often are interpretive and allegorical have benefited from this style of Quran especially in the light of interpretation of the Quran stories. One of the allegorical stories in Quran is the story of Adam (peace be upon him) that mystics have focused on its implications in their works and explicitly or implicitly decoded it. The main objective of this paper is to study the expression of mystical allusions of Adam in the works of Attar. In this research, we have studied the story of Adam in Quran and Torah; also this story has been reviewed in terms of the creation of Adam, Mephistopheles records, forbidden fruit, and Adam’s repentance with poetic evidence. The data analysis reveals that Adam indicates the divine wisdom and Eve indicates the whole self and in this story, the serpent, the devil, and the peacock are considered as obstacles of evolution that have been studied in detail.

Citing verse "( All )people are a single nation; so Allah raised prophets as bearers of good news and as warners, and He revealed with them the Book with truth, that it might judge between people in that in which they differed" (2:213), some scholars reject the prophecy of Adam and consider Noah (AS) as the first prophet of God. Because the first people lived in the same way and religion that they did not need a prophet (external argument) when unresolved differences arose with the rule of intellect judgement (internal argument), God began the raising of the prophets by sending Prophet Noah (AS). The verses “He has made plain to you of the religion what He enjoined upon Nuh and that which We have revealed to you” (42: 13) and “Surely We have revealed to you as We revealed to Nuh, and the prophets after him” as well as authentic hadiths explain it. The present study, while examining the reasons of this group of scholars, by reflecting on the verses of the Qur'an and studying the hadiths, has criticized and evaluated the prophethood of Adam Abu al-Bashar with the components proposed for the arising and prophethood of the prophets.

Different viewpoints about man’s creation, according to various narrations, have created many issues inside and even outside the field of religion. Any attempt to understand all the aspects of this story and to get informed of the secrets of man’s creation, despite being very interesting, is very difficult.Recognizing the order of pivotal elements of this story and specifying its beginning and end is not simple. After an overview on the historical backgrounds of the Creation, this text is determined to work on the concept of reality and allegory in the story of Adam’s creation and its different parts like: God’s speaking with angels, Vicegerency, question of angels and God’s answer, teaching of the divine names to Adam and angels, angels’ prostration and Satan’s avoidance, Adam’s dwelling in heaven, the forbidden tree, Adam’s fall, perception of the divine words by Adam and God’s acceptance of Adam’s repentance and etc have been studied.It must be said that the study of context has a decisive role in perceiving the concept of each of the elements mentioned above, since the real meaning of that could better come out by considering the relationship of these parts. The conclusion obtained from this research expresses the fact that the Creation’s story and Adam’s adventures in the Quran contain many deep philosophical and mystical concepts and its style of explanation is allegorical, in a way that the internal structure of the story is representative of reality, but its composition and explanation is like an event and in allegorical form.

Some similarities in the elements and components of the story of Adam (AS) are about Adam's rebellion, the relationship between Adam's descent and his caliphate, the divine covenant, and the divine names. The questions that arise in the mind of the audience and interpretations reveal the need for a hermeneutic analysis of this issue. Meybodi and Gonabadi have deciphered the similar, symbolic, and cryptic themes of Adam's story with a mystical approach. The reason for choosing these two interpretations is that both of them by using mystical interpretation and the cryptographic language have tried to clarify some ambiguous elements of this story. The story of Adam is full of secrets and mysteries addressed in past commentary books with different interpretations. The Quranic interpretations choose various approaches such as rational, narrative, ijtihad, mystical, etc. Among them, mystical interpretations in terms of hermeneutic approach and the use of symbolic language have been more powerful and attractive in clarifying the semantic ambiguities of the verses. Among these interpretations, the interpretation of Meybodi’s Kashf-al asrar and Gonabadi’s Bayan-al Saadat fi maghamat-al Abadat could be mentioned In the present study, we deal with the interpretable elements of the story of Adam (AS) in the above-mentioned works. In this qualitative study, the data were collected using the content analysis method. From a hermeneutic point of view, Meybodi and Gonabadi, while expressing various meanings of the divine names and words, by expressing their depth and mystery have provided the audience with a way to offer other interpretations and, based on modern hermeneutics, consider the final meanings impossible. However, they have not explicitly stated this. In the mystical interpretation of the similarities of the story of Adam (AS), Gonabadi takes an approach which focuses on ijtihad and reasoning while Meybodi uses a tasteful approach with a mystical and romantic tone. Both commentators have tried to find an interpretation of Adam's rebellion or infallibility, but in all the verses of Adam’s story, it seems that the prohibition of eating the fruit of the tree was for the sake of guidance and benevolence. Meybodi considers the divine names as subtle points or the secrets of God which have been entrusted in the heart of Man by the command of God, and no other being is worthy of carrying the divine trust. Yet, Gonabadi believes that the divine names are in Adam’s intelligence. In the Holy Qur'an, a combination of traditional and modern hermeneutic approaches can be seen. In similar verses, on the one hand, the knowledge of the intention of the author, who is God, is important,on the other hand, it is not possible to reach the final meanings because the celestial text originates from a vast and infinite source of knowledge which is not limited.

A comparative investigation of story of Adam's sons in the fourth chapter of Genesis is to be made in the present essay. While investigating the story of Abel and Caon in the Genesis and comparing it with the Quran, it attempts to make perspectives of Quran and Torah closer to one another. The foundation of law-making of criminal precepts formed in the story of Adam's sons is among significant discussions with which the present essay deals.