Prophet Adam

Allah the Most High said in His Generous Book:

“And when your Lord said to the angels: I am placing upon the earth a successor. They said: will You place upon it one who spreads corruption therein and sheds blood, while we glorify You with praise and sanctify You? He said: I know what you do not know. And He taught Adam the names, all of them.

Then He presented them to the angels and said: inform Me of the names of these, if you are truthful. They said: glory be to You: we have no knowledge except what You have taught us: You are the All-Knowing, the Wise. He said: O Adam, inform them of their names. Then, when he had informed them of their names, He said: did I not tell you that I know the unseen of the heavens and the earth, and that I know what you reveal and what you used to conceal?

And when We said to the angels: prostrate yourselves before Adam: they prostrated, except Iblis: he refused, was arrogant, and became of the disbelievers. And We said: O Adam, dwell, you and your wife, in the Garden: and eat freely from it wherever you both wish: but do not approach this tree, lest you be of the wrongdoers. Then the devil caused them to slip from it: and brought them out of what they were in: and We said: go down, some of you enemies of others: and upon the earth you shall have a dwelling: and enjoyment for a time. Then Adam received words from his Lord: and He turned to him in forgiveness: He is the Ever-Relenting, the Merciful.

We said: go down from it, all of you: then, whenever there comes to you guidance from Me: whoever follows My guidance: no fear shall come upon them: nor shall they grieve: but those who disbelieve and deny Our signs: those are the companions of the Fire: they abide therein eternally. The likeness of Issa before Allah is as the likeness of Adam: He created him from dust: then He said to him: be: and he was.”

Surat al-Baqara, 30-39

And He said: “O mankind: fear your Lord, who created you from a single soul: and created from it its mate: and spread from the two of them many men and women: and fear Allah, by whom you ask one another: and the wombs: indeed Allah is ever watchful over you.” (an-Nisa, 1) “O mankind: We created you from a male and a female: and made you peoples and tribes: that you may know one another: the most noble of you before Allah is the most fearing of Allah: Allah is All-Knowing, Acquainted.” (al-Houjourate, 13) “It is He who created you from a single soul: and made from it its mate: that he might find rest with her.” (ar-Roum, 21)

“And when your Lord said to the angels: I am creating a human being from dry clay, from black molded mud: so when I have proportioned him and breathed into him of My spirit, fall down to him in prostration. Then the angels prostrated, all of them together, except Iblis: he refused to be with those who prostrated. He said: O Iblis, what is the matter with you that you are not with those who prostrate? He said: I will not prostrate to a human being whom You created from dry clay, from black molded mud.

He said: then depart from it: you are stoned: and upon you is the curse until the Day of Recompense. He said: my Lord, grant me respite until the day they are resurrected. He said: you are of those given respite, until the Day of the appointed time. He said: my Lord, because You have led me astray: I will make evil fair-seeming to them upon the earth: and I will mislead them all, except such of them as are Your sincere servants.

He said: this is a way that is straight against you: over My servants you have no authority, except those who follow you of the deviators: and indeed Gehenna is the promised place for them all: it has seven gates: for each gate is an assigned portion of them.”

Surat al-Hijr, 26-44

“And when your Lord said to the angels: I am creating a human being from clay. So when I have proportioned him and breathed into him of My spirit, fall down to him in prostration: then the angels prostrated, all of them together, except Iblis: he refused. He said: shall I prostrate to one whom You created from clay? He said: do You see: this one whom You have honored above me: if You reprieve me until the Day of Resurrection, I will surely assail his offspring, except a few.

He said: depart: those of them who follow you: indeed Gehenna shall be your recompense, an ample recompense: and excite whom you can among them with your voice: and rally against them your cavalry and your infantry: and share with them in wealth and children: and promise them: the devil promises them only delusion: over My servants you have no authority: your Lord suffices as guardian.”

Surat al-Isra, 61-65

And He said: “And when We said to the angels: prostrate yourselves before Adam: they prostrated, except Iblis: he was of the jinn: and he rebelled against the command of his Lord. (al-Kahf, 50) “And We had already taken a covenant from Adam before: but he forgot: and We found not in him determination. And when We said to the angels: prostrate yourselves before Adam: they prostrated: except Iblis: who refused: so We said: O Adam, this one is an enemy to you and to your wife: so let him not drive you both out of the Garden: lest you suffer hardship: in it you will neither hunger nor go naked: and you will neither thirst therein nor be exposed to the sun. Then the devil whispered to him: he said: O Adam, shall I show you the tree of eternity and a kingdom that does not decay?

And the two of them ate of it: their private parts became apparent to them: and they began to cover themselves with leaves of the Garden: Adam disobeyed his Lord: and erred: then his Lord chose him: and turned to him in forgiveness: and guided him. He said: go down from it, both of you, together: some of you enemies of others: then whenever there comes to you guidance from Me: whoever follows My guidance will neither go astray: nor be wretched: but whoever turns away from My remembrance will have a depressed life: and We will resurrect him on the Day of Resurrection, blind. He said: my Lord, why have You resurrected me blind, while I was seeing? He said: thus Our signs came to you: and you forgot them: and thus today you are forgotten.

(Ta-Ha, 115-126) And He said: “and when your Lord said to the angels: I am creating a human being from clay... I will surely fill Gehenna with you and with those who follow you among them, all together. (Sad, 71-85) “Say: it is a tremendous announcement from which you turn away: I had no knowledge of the exalted assembly when they disputed: it is revealed to me only that I am a clear warner. (Sad, 67-70) And Allah said, bearing witness: “Allah bears witness that there is no deity but Him, and so do the angels and men of knowledge...

(Al 'Imran, 18) “Rather, Allah bears witness to what He has sent down to you... and the angels bear witness as well. (an-Nisa, 166)

We have already spoken of all of this in the Tafsir: here we set out the substance of what these noble verses indicate: and the hadiths that have come concerning it from the Messenger of Allah (may Allah's peace and blessings be upon him): and with Allah is success.

“I am placing upon the earth a successor. Allah knew what He wished to create of Adam and his descendants: some of them succeeding others: and it is He who made you successors upon the earth (al-Hadid, 20): “and He will make you successors upon the earth” (an-Nour, 55): so He informed them of it, in order to give weight to the creation of Adam and his descendants: as the great matter is announced before it exists. The angels then said, asking: in order to explore and inquire into the wisdom: not by way of objection: and disapproval of the children of Adam: and envy of them: “will You place upon it one who spreads corruption therein and sheds blood? They knew that this would happen, from what they had seen of those who were before Adam, of the hinn and the binn: as Qatada said.

And Abdallah ibn 'Oumar said: the hinn and the binn existed before Adam for two thousand years: they shed blood: so Allah sent against them a detachment of angels, who drove them away to the islands of the seas: and from Ibn Abbas the like: and from al-Hasan: they were inspired with that, because of their knowledge of the Preserved Tablet: Harout and Marout entered it for them: by means of an angel above the two of them called as-Sijill: Ibn Abi Hatim reported it from Abu Ja'far al-Baqir: because they knew that from the earth none would be created except one who would mostly be so: “while we glorify You with praise and sanctify You”: we worship You constantly, none of us ever disobeys You: if the creation of these is for Your worship, here we are, not failing by night or day. He said: “I know what you do not know”: I know of the overriding interest in the creation of these what you do not know: there will be created from them prophets and messengers, the truthful and the martyrs. “And He taught Adam the names, all of them.

These are the names by which people are known: human being, animal, earth, plain, sea, mountain, camel, donkey and the like, peoples and others: He taught him the name of the tray and the jar, down to the smallest and least of things: He taught him the name of every beast and bird and everything: as Sa'id ibn Jubayr, Qatada and others besides them said: He taught him the names of the angels: He taught him the names of his descendants: and what is correct is that He taught him the names of things and their kinds, plural and singular, as Ibn Abbas indicated (peace be upon him): and al-Bukhari mentioned here what he and Muslim reported, by the way of Sa'id and Hicham, from Qatada, from Anas ibn Malik: the believers will be gathered on the Day of Resurrection and will say: if only we could ask our Lord for intercession: so they will come to Adam and say: you are the father of mankind: Allah created you with His hand, made His angels prostrate to you and taught you the names of everything: and he mentioned the hadith in full.

“Then He presented them to the angels and said: inform Me of the names of these, if you are truthful. Al-Hasan al-Basri said: when Allah wished to create Adam: our Lord does not create a creature without our being more knowledgeable than it: so they were tested by it: “inform Me of the names of these, if you are truthful”: other than that, as we have detailed in the Tafsir: “They said: glory be to You: we have no knowledge except what You have taught us: You are the All-Knowing, the Wise”: glory be to You: that anyone should encompass anything of Your knowledge without Your teaching: “and they encompass nothing of His knowledge except what He wills. He said: “O Adam, inform them of their names. Then, when he had informed them of their names, He said: did I not tell you that I know the unseen of the heavens and the earth: and that I know what you reveal and what you used to conceal?

That is: I know the secret as I know the public: what is meant by His words “and I know what you reveal” is: “will You place upon it one who spreads corruption”: “and what you used to conceal” is what is meant by this word: Iblis, and what he hid and held within himself of pride and hostility toward Adam: as Sa'id ibn Jubayr, Mujahid, as-Souddi, ad-Dahhak and ath-Thawri said: and Ibn Jarir preferred it: and Abu al-'Aliya, ar-Rabi' and al-Hasan said: “and what you used to conceal”: our Lord does not create a creature without our being more knowledgeable than it, and more noble before Him than it.

“And when We said to the angels: prostrate yourselves before Adam: they prostrated, except Iblis: he refused and was arrogant.” This is an immense honor from Allah the Most High for Adam: when He created him with His hand, and breathed into him of His spirit: “so when I have proportioned him and breathed into him of My spirit, fall down to him in prostration.” Here are four honors: creating him with His noble hand, breathing into him of His spirit, commanding the angels to prostrate to him, and teaching him the names of things: that is why Musa the confident one said to him, when he and he were gathered in the exalted assembly and disputed: you are Adam, father of mankind: Allah created you with His hand, breathed into you of His spirit, made His angels prostrate to you and taught you the names of everything: and thus the people of gathering say to him on the Day of Resurrection: as has preceded, and as will come, Allah the Most High willing.

And He said in the other verse: “And certainly We created you: then gave you form: then said to the angels: prostrate yourselves before Adam: they prostrated, except Iblis: he was not of those who prostrated. He said: what prevented you from prostrating when I commanded you? He said: I am better than him: You created me from fire and created him from clay.

Iblis measured, and he was the first to measure: the first to measure was Iblis: and the sun and moon were worshipped only through measuring: Ibn Jurayj reported these words: and the meaning is that he looked at his own self by way of comparison between him and Adam, and saw himself more noble than Adam: so he refused to prostrate to him, despite the command given to him along with the other angels to prostrate: and comparison, when it is contradicted by the text, is a corrupt consideration: then it is corrupt in itself: for clay is more useful and better than fire: for clay carries weight, softness, patience and growth: and fire carries lightness, restlessness, speed and burning: then Allah honored Adam by creating him with His hand and breathing into him of His spirit: that is why He commanded the angels to prostrate to him. “And when your Lord said to the angels: I am creating a human being from dry clay, from black molded mud...

This became his due from Allah the Most High: for he imposed upon himself the disparagement of Adam, his belittling and his exaltation over him, contrary to the divine command, and opposition to the truth in the explicit text about Adam in the most precise manner: and he embarked on an excuse from which nothing followed: and his excuse was graver than his sin.

“And when We said to the angels: prostrate yourselves before Adam: they prostrated, except Iblis: he was of the jinn: and rebelled against the command of his Lord.” He left the obedience of Allah voluntarily, out of obstinacy and pride, from the performance of His command: and that was only because his nature betrayed him, and his wicked fiery substance, at the moment he most needed it: for he was created from fire, as he said: and as we presented in the Sahih of Muslim from 'A'icha: the angels were created from light, the jinn was created from a smokeless fire, and Adam was created from what has been described to you.

Iblis was never of the angels for the blink of an eye: he was of the jinn: when they corrupted the earth, Allah sent against them a detachment of angels, who killed them and exiled them to the islands of the seas: and Iblis was among those captured: they carried him with them to heaven: there he was: and when the angels were commanded to prostrate, Iblis refrained. And Ibn Mas'oud, Ibn Abbas, a group of the Companions, and Sa'id ibn al-Moussayyab said: Iblis was the chief of the angels of the lowest heaven: and his name was 'Azazil: al-Harith: and his kunya was Abu Kourdous: and he was of a tribe of angels called the hinn: and they were the treasurers of the gardens: and he was of the most noble of them, the most knowledgeable and the most devout: and he was of the first to be given four wings: so Allah changed him into a stoned devil.

The exegetes differed concerning the angels commanded to prostrate before Adam: were they all the angels, as the general wording of the verses indicates, and this is the view of the majority: or is what is meant the angels of the earth, as Ibn Jarir reported by the way of ad-Dahhak from Ibn Abbas: and there is an interruption in it: and strangeness in the report: and although some later scholars preferred it: the most evident of the reports is the first: “and His angels prostrated to him”: and that is a generality as well: and Allah knows better.

“Go down from it”: “and depart from it”: a proof that he was in heaven, and commanded to descend from it, and to leave the rank and the place he had attained through his worship and his resembling the angels in obedience and worship: then Allah withdrew it from him through his pride and his envy and his contradicting his Lord: so he was brought down to earth, banished and cursed: and Allah commanded Adam (peace be upon him) that he and his wife dwell in the Garden: “And We said: O Adam, dwell, you and your wife, in the Garden...”

“And when We said to the angels: prostrate yourselves before Adam: they prostrated, except Iblis: who refused: so We said: O Adam, this one is an enemy to you and to your wife: so let him not drive you both out of the Garden: lest you suffer hardship: in it you will neither hunger nor go naked: and you will neither thirst therein nor be exposed to the sun. And O Adam: dwell, you and your wife, in the Garden. And Ibn Ishaq ibn Yassar said this explicitly: and it is the apparent meaning of these verses: but as-Souddi reported, from Abu Salih and Abu Malik, from Ibn Abbas, and from Murra, from Ibn Mas'oud: Iblis was expelled from the Garden: and Adam was made to dwell in the Garden: and he walked in it alone, having in it no wife with whom to find rest: so he slept a sleep and awoke: and at his head sat a woman, whom Allah had created from his rib: he asked her: who are you? A woman.

And why were you created? That you might find rest with me. What is her name, O Adam? Eve.

And why was she called Eve? Because she was created from a living thing: and Muhammad ibn Ishaq mentioned that she was created from his rib, the shortest one, the left one, while he slept: and that his place was filled with flesh: “O mankind: fear your Lord: who created you from a single soul: and created from it its mate: and spread from the two of them many men and women. The verse: “It is He who created you from a single soul: and made from it its mate: that he might find rest with her”: when he covered her, she conceived a light burden and passed along with him: the verse: and we will speak of it later, Allah the Most High willing.

And in the two Sahihs, from the hadith of Zaïda: from Mayssara al-Achja'i: from Abu Hazim: from Abu Hurayra, that he said: “Treat women well: for the woman was created from a rib: and the most crooked of ribs is the uppermost: if you strive to straighten it, you will break it: and if you leave it, it will remain crooked: so treat women well.” Wording of al-Bukhari.

“And do not approach this tree.” It has been said: it is the vine: and it was reported from Ibn Abbas, Sa'id ibn Jubayr, ach-Cha'bi, Ja'da ibn Houbeïra and Muhammad ibn Qays: and from as-Souddi in one transmission from Ibn Abbas and Ibn Mas'oud: and the Jews claim it is wheat: and that was reported from Ibn Abbas, al-Hasan al-Basri, Wahb ibn Munabbih, 'Atiyya al-'Awfi, Abu Malik, Mouharib ibn Dithar and Abd ar-Rahman ibn Abi Layla: and its grain is sweeter than foam and more delicious than honey: and ath-Thawri said, from Houssayn: “and do not approach this tree”: it is the palm: and Ibn Jurayj said: it is the fig tree: and Qatada and Ibn Jurayj said the like: it was a tree whose scent clung to whoever ate of it, and no scent belongs in the Garden. And this divergence is close: and Allah made vague its mention and its identification: and if there had been in its identification an interest that concerns us, He would have made it clear to us, as He did for other places made vague in the Quran.

The divergence they mentioned, namely whether this Garden in which Adam was made to dwell is in heaven or on earth: is the divergence that must be resolved and exited from: and the majority hold that it is the one in heaven: and that is the Garden of refuge: “And We said: O Adam, dwell, you and your wife, in the Garden”: and the definite article is not for generality, nor for a known of expression: but it refers to a known of meaning, which is the Garden of refuge established in the law for Adam: “Do you not see that You brought us out, you and your soul, from the Garden” the hadith: as the discourse will come to it: and Muslim reported in his Sahih, from the hadith of Abu Malik al-Achja'i, whose name is Sa'd ibn Tariq: from Abu Hazim Salama ibn Dinar: from Abu Hurayra, and Abu Malik, from ou-Rab'i: the Messenger of Allah (may Allah's peace and blessings be upon him) said: “Allah will gather the people: the believers will stand when the Garden is brought near to them: and they will come to Adam and say: O our father, open the Garden for us: he will say: and what brought you out of the Garden but the fault of your father!

And he mentioned the hadith at length: and in it is a beautiful clear force indicating that it is the Garden of refuge: and it is not free of reflection.

And others said: rather, the Garden in which Adam was made to dwell was not the Garden of eternity: for he was in it bound not to eat of that tree: and because he slept in it: and left it: and Iblis entered upon him within it: and this is of what contradicts its being the Garden of refuge: and this view is reported from Ubayy ibn Ka'b, Abdallah ibn Abbas, Wahb ibn Munabbih and Soufyan ibn 'Ouyayna: and Ibn Qutayba preferred it in Knowledge: and the judge Mounzir ibn Sa'id al-Ballouti in his Tafsir: and a whole work was devoted to it: and Abu Hanifa the imam and his companions reported it: and Abu Abdallah Muhammad ibn 'Oumar ar-Razi, son of the secretary of Rayy, reported it in his Tafsir from Abu al-Qasim al-Balkhi, and from Abu Muslim al-Isbahani: and al-Qourtoubi reported it in his Tafsir from the mou'tazila and the qadarites: and this view is the text of the Torah which is in the hands of the People of the Book: and among the scholars who reported the divergence in this question: Abu Muhammad ibn Hazm in his book: and Abu Muhammad Ibn 'Atiyya in his Tafsir: and Abu Issa ar-Roumani in his Tafsir, who reported the first majority: and Abu al-Qasim ar-Raghib: and they differed over the Garden in which he was made to dwell, that is Adam and Eve, upon two views: one: that it is the Garden of eternity: a Garden Allah prepared for them and made a dwelling of trial:

and which is not the Garden of eternity that He made a dwelling of reward: and concerning this they differed upon two views: one: that it is in heaven, because He brought them down from it, and this is the view of al-Hasan: that it is upon the earth, because He tested them therein with the prohibition of the tree, from which they abstained apart from the other fruits: and thus said Ibn Jubayr: and that was after He commanded Iblis to prostrate before Adam: and Allah knows better the correct of this: such is his saying: his saying thus contained the relation of three views: and his words give the sense that he was reserved on the question: which is why Abu Abdallah ar-Razi reported in his Tafsir in this question four views, with scruple: and he preferred the first view: and Allah knows better: and he reported the view that it is in heaven and is not the Garden of refuge from Abu Ali al-Jouba'i.

No doubt Allah (peace be upon Him) expelled Iblis when he refrained from prostration, from the divine presence: and commanded him to leave it and descend from it: and this command is not of the legal commands that may be disobeyed: rather it is a command of destiny, which is neither contradicted nor prevented: “depart from it, cursed, banished”: “go down from it, for it is not for you to be arrogant in it”: “then depart from it, you are stoned”: and the pronoun refers to the Garden, or to heaven, or to the rank: and whichever it is, it is known that he will no longer be in the place from which he was expelled, nor beyond it: neither by way of settlement nor by way of passage: and from the apparent contexts of the Quran it is known that he whispered: “shall I show you the tree of eternity and a kingdom that does not decay...

he caused them to fall by deception” the verse: and this is evident from his being together with the two of them in their garden: and it is answered that it is not impossible that he was together with the two of them in the Garden by way of passage, not by way of settlement: or that he whispered to them while he was at the gate of the Garden: or beneath the heaven: and in all three there is examination: and Allah knows better.

And among the arguments used by the holders of this view: what Abdallah, son of the imam Ahmad, reported in the addenda: from Houdba ibn Khalid: from Hammad ibn Salama: from Houmayd: from al-Hasan al-Basri: from Outi, who is ibn Damra as-Sa'di: that Adam, when death approached, desired a cluster of grapes from the Garden: his sons set out therefore to seek it for him: “Where do you wish to go, O sons of Adam?” “Our father desires a cluster of grapes from the Garden.” “Return: you have had it.” They returned to him therefore and his soul was taken: they washed him, embalmed him, shrouded him: Jibril prayed over him, and his sons behind the angels: and buried him: “This is your sunna concerning your dead.” And the hadith will come with its chain and full text at the mention of Adam's death, were it not that reaching the Garden in which Adam was, from which he desired the cluster, was possible: they would not have set out to seek that: this therefore indicates that it is upon the earth, not in heaven: and Allah the Most High knows better.

As for the argument that the definite article in His words “and O Adam, dwell, you and your wife, in the Garden”: no known of expression has come to which it refers: it is therefore the known of meaning, admitted: but it is what the context of the discourse indicates: for Adam was created from the earth: and it is not reported that he was raised to heaven: and he was created to be upon the earth: “I am placing upon the earth a successor”: “and this is like His words: We tested them as We tested the people of the garden” (al-Qalam, 17): the definite article is not for generality: and no known of expression came: but it is for the known of meaning that the context indicates, which is the garden.

“And the mention of descending does not indicate descending from heaven: it was said: O Nuh, disembark with peace from Us and blessings upon you and upon communities of those with you” the verse: and he was but in the vessel when it settled upon the Djoudi and the water withdrew from the face of the earth: commanded to descend to it, he and those with him, blessed upon him and upon them: “Go down to Egypt: you shall have what you ask” the verse: “and of them is he who descends out of fear of Allah” the verse: and in the hadiths and the language much of this.

“And nothing prevents, indeed it is what happened, that the Garden in which Adam was made to dwell was elevated above the rest of the quarters of the earth, having trees and fruits and shade and delight and verdure and joy: in it you will neither hunger nor go naked”: that is: your inward shall not be humiliated by hunger: “and you will neither thirst therein nor be exposed to the sun”: that is: the burning of thirst shall not touch your inward, nor the burning of the sun your outward: which is why He juxtaposed this and that, and this and that, for the correspondence between them: when there happened from him what happened of his eating of the tree from which he was forbidden, he was brought down to the land of misery and toil and hardship and grief and labor and severity and trial and test and examination and the divergence of its inhabitants, in religion and manners and deeds and aims and wills, in words and acts: “and upon the earth you shall have a dwelling and enjoyment for a time”: and it does not follow from this that they were in heaven: “And We said to the children of Israël after him: dwell in the land: then when the promise of the Hereafter comes, We will bring you forth in a gathering”: and it is known that they were upon it and were not in heaven.

And this view is not founded on the saying of one who denies the existence of the Garden and the Fire today: nor is there any necessity between the two: for he of the predecessors and most of the successors from whom this view is reported is one who affirms the existence of the Garden and the Fire today: as the verses and authentic hadiths indicate: as their presentation will come in its place: and Allah (exalted is He) knows better the correct.

“The devil caused them to slip from it”: from the Garden: “and brought them out of what they were in”: from delight and verdure and joy, to the abode of toil and labor and hardship: and that by what he whispered to them and made fair-seeming in their hearts: “the devil whispered to them: to make apparent to them what had been hidden from them of their private parts: and said: your Lord did not forbid you this tree except that you should become two angels: or that you should become immortals.” Your Lord did not forbid you to eat of this tree except that you should not become two angels or two immortals: and if you both ate of it, you would become so: “and he swore to them”: he swore this to them: “I am indeed for you both a sincere adviser.”

“Then the devil whispered to him: he said: O Adam, shall I show you the tree of eternity and a kingdom that does not decay.” Shall I show you the tree which, if you eat of it, you will attain eternity in what you are of delight: and abide in a kingdom that does not vanish nor end: the tree of eternity: the one whose eater becomes eternal.

“In the Garden is a tree the rider travels the shade of for a hundred years without crossing it: the tree of eternity.”

Reported by at-Tirmidhi, from Abu ad-Dahhak

Abd ar-Rahman ibn Mahdi narrated to us: Shu'ba narrated to us from Abu ad-Dahhak: the Messenger of Allah (may Allah's peace and blessings be upon him) said: “In the Garden is a tree the rider travels the shade of for a hundred years without crossing it: the tree of eternity.” And thus it was reported as well from Ghoundar and Hajjaj, from Shu'ba: and Abu Dawud at-Tayalisi reported it in his Musnad from Shu'ba also, the like. I said to Shu'ba: it is the tree of eternity: it is not in it: it is: the imam Ahmad alone reported it.

“He caused them to fall by deception: when they tasted of the tree: their private parts became apparent to them: and they began to cover themselves with leaves of the Garden.” “The two of them ate of it: their private parts became apparent to them: and they began to cover themselves with leaves of the Garden.” And Eve ate of the tree before Adam: and she is the one who urged him to eat of it: and Allah knows better.

And upon her is interpreted the hadith reported by al-Bukhari: Bichr ibn Muhammad narrated to us: Abdallah informed us: Ma'mar informed us from Hammam ibn Munabbih: from Abu Hurayra: “Were it not for the children of Israël, flesh would not decay: and were it not for Eve, no woman would betray her husband.” He alone reported it by this way: and the two extracted it in the Sahihs from the hadith of Abd ar-Razzaq: from Ma'mar: from Hammam: from Abu Hurayra, the like: and Ahmad and Muslim reported it from Haroun ibn Ma'rouf: from Abu Wahb: from 'Amrou ibn Harith: from Abu Yunus: from Abu Hurayra.

And in the Book of the Torah which is in the hands of the People of the Book: it was the serpent that directed Eve to the eating of the tree: and it was of the most beautiful forms and the largest: so Eve ate at its word: and fed Adam (peace be upon him): and there is in it no mention of Iblis at all: at that moment their two eyes were opened: and they knew that they were naked: and sewed fig leaves: and made girdles: and in it they were naked: and thus said Wahb ibn Munabbih: their garment was a light upon his private part and hers.

And what is in this Torah which is in their hands is an error on their part, a distortion, and a fault in the transmission: for rendering discourse from one language to another becomes almost possible to no one, and especially to one who does not know well the discourse of the Arabs, nor embraces by science the understanding of His Book also: which is why a numerous fault fell into their rendering, in form and meaning: “He who will strip them of their garment to show them their nakedness.” This does not push back other discourse: and Allah the Most High knows better.

Ali ibn al-Hasan ibn Ichkab narrated to us: Ali ibn 'Asim narrated to us from Sa'id ibn Abi 'Arouba: from Qatada: from al-Hasan: the Messenger of Allah (may Allah's peace and blessings be upon him) said: “Allah created Adam: a tall man, abundant of hair, like a palm tree: when he tasted the tree, his garment fell from him: the first thing that appeared of him was his nakedness: when he looked at his nakedness he began to run through the Garden: a tree seized his hair: and he struggled with it: O Adam: from Me you flee. O Lord: no: but out of modesty.” And ath-Thawri said from Ibn Abi Layla: from al-Minhāl ibn 'Amrou: from Sa'id ibn Jubayr: “and they began to cover themselves with leaves of the Garden”: leaves of the fig tree: and it is a sound chain to it: and it appears that it is taken from the People of the Book: and the apparent of the verse demands something more general than that: and were its acceptance granted, it does no harm: and Allah the Most High knows better.

And the hafiz Ibn Asakir reported by the way of Muhammad ibn Ishaq: from al-Hasan ibn Dhakwane: from al-Hasan al-Basri: the Messenger of Allah (may Allah's peace and blessings be upon him) said: “Your father Adam was like the palm tree of sixty cubits: abundant of hair, his nakedness covered: when the fault touched him in the Garden, his shame appeared: he left the Garden: a tree met him and seized his forelock: do you flee from me, O Adam? But out of modesty before You, O Lord, for what I committed.” Then he reported it also by the way of Sa'id ibn Abi 'Arouba: from Qatada: from al-Hasan: from Outi ibn Damra: from Ubayy ibn Ka'b: from the Prophet (may Allah's peace and blessings be upon him), the like: and this is the more authentic: for al-Hasan did not meet Ubayy: then he cited it also by the way of Khaythama ibn Sulayman at-Taraboulsi: from Muhammad ibn Abd al-Wahhab Abu Qirsafa al-Asqalani: from Adam ibn Abu Iyas: from Chayban: from Qatada: from Anas, raised to the Prophet: the like.

“Their Lord called them: did I not forbid you this tree: and did I not say to you: the devil is to you a clear enemy? They said: our Lord: we have wronged ourselves: and if You do not forgive us and have mercy upon us: we will certainly be of the losers.” And this is a confession and a turning in repentance, humility and submission, lowliness and poverty before Him the Most High at the instant: and this secret has not spread to anyone of his descendants without his end being toward good in his world and his hereafter.

He said: “Go down: some of you enemies of others: and upon the earth you shall have a dwelling and enjoyment for a time.” And this is an address to Adam, and to Eve, and to Iblis: “and the serpent with them.” They were commanded to descend from the Garden in a state of enmity and war: and the mention of the serpent with the two of them can be invoked by what is established in the hadith of the Messenger of Allah (may Allah's peace and blessings be upon him): that he commanded the killing of snakes: and he said: “And we have made peace with them only after we declared war upon them.”

“He said: go down from it, both of you, together: some of you enemies of others. It is a command to Adam and to Iblis, and to what multiplies of the two of them: a continuing hostility: and Eve followed Adam: and the serpent, Iblis: it is a command to them in the dual form: “And Dawud and Sulayman, when they judged concerning the field, when the sheep of the people pastured in it by night: and We were witnesses of their judgment” (al-Anbiya, 78): and what is correct is that this, when the judge judges only between two, a plaintiff and a defendant: “and We were witnesses of their judgment.

“And We said: go down: some of you enemies of others: and upon the earth you shall have a dwelling and enjoyment for a time: then Adam received words from his Lord: and He turned to him in forgiveness: He is the Ever-Relenting, the Merciful: We said: go down from it, all of you: then whenever there comes to you guidance from Me: whoever follows My guidance: no fear upon them and they shall not grieve: and those who disbelieve and deny Our signs: those are the companions of the Fire: they abide therein eternally. What is meant by the first descent is the descent from the Garden to the lowest heaven: and by the second, from the lowest heaven to the earth: “and We said: go down: some of you enemies of others: and upon the earth you shall have a dwelling and enjoyment for a time. This therefore indicates that they were brought down to the earth by the first descent: and Allah knows better.

And what is correct is that He repeated it at the word itself though it was one: their enmity among themselves: the binding upon them: that whoever follows the guidance He will send down to them after: he is the blessed: and whoever contradicts it is the wretched: and this style in discourse has parallels in the Generous Quran.

And the hafiz Ibn Asakir reported: Allah commanded two angels to bring Adam and Eve out of their abode: Jibril took the crown from his head: and Mikha'il untied the crown from his brow: “Forgiveness, forgiveness: do you flee from me, O Adam?” “But out of modesty before you, O my master.” And al-Awza'i said: Adam dwelt in the Garden a hundred years: and in one transmission sixty years: and he wept for the Garden seventy years: and over his fault seventy years: and over his son when he was killed forty years: Ibn Asakir reported it.

Abu Zur'a narrated to us: 'Uthman ibn Abi Chayba narrated to us: Jarir narrated to us from 'Ata': from Sa'id: Adam was brought down to a land called Dahnā between Mecca and Ta'if: Adam was brought down in India: and Eve at Jeddah: and Iblis at Dastameysane of Bassora upon mounds: and the serpent was brought down at Isfahan: Ibn Abi Hatim also reported: Adam descended in India: and there descended with him the Black Stone and a handful of leaves of the Garden: he scattered it in India and the tree of perfume grew there: Adam was brought down at as-Safā and Eve at al-Marwa: Ibn Abi Hatim also reported: Ma'mar said: 'Awf informed me of Qassama ibn Zouhayr: Allah, when He brought Adam down from the Garden upon the earth, taught him the making of everything: and provided him with the fruits of the Garden: your fruits then, these, are fruits of the Garden: but these transform and those do not transform.

Abu Bakr ibn Balouwayh informed us: Muhammad ibn Ahmad ibn an-Nadr informed us: Mou'awiya ibn 'Amrou informed us: Zaïda informed us from 'Ammar ibn Abi Mou'awiya al-Bajali: from Sa'id ibn Jubayr: Adam was made to dwell in the Garden only what is between the asr prayer until sunset: authentic according to the condition of the two sheikhs: and they did not extract it: and in the Sahih of Muslim from the hadith of az-Zouhri: from al-A'raj: from Abu Hurayra: the Messenger of Allah (may Allah's peace and blessings be upon him) said: “The best of days on which the sun has risen is the day of Friday: on it Adam was created: and on it he was admitted to the Garden: and on it he was expelled from it: and on it the Hour will rise. Muhammad ibn Mous'ab narrated to us: al-Awza'i narrated to us from Abu 'Ammar: from Abdallah ibn Farroukh: from Abu Hurayra, he said: “The best of days on which the sun has risen is the day of Friday: on it Adam was created: and on it he was admitted to the Garden: and on it he was expelled from it: and on it the Hour will rise.

And its isnad is according to the condition of Muslim: as for the hadith reported by Ibn Asakir by the way of Abu al-Qasim al-Baghawi: Muhammad ibn Ja'far al-Warkani narrated to us: Sa'id ibn Mayssara narrated to us: the Messenger of Allah (may Allah's peace and blessings be upon him) said: “O Eve, the heat has afflicted me”: he said: “Adam did not approach his wife in the Garden until he descended from it for the fault that befell them by their eating of the tree. He said: “He said: how did you find your wife? Virtuous. For it is a strange hadith: and its raising is strongly disapproved: and it may be the word of certain predecessors: and this Sa'id ibn Mayssara is Abu 'Imran al-Bakri al-Basri: a hadith of the rejected: he reports fabrications: an obscure man.

“Then Adam received words from his Lord: and He turned to him in forgiveness: He is the Ever-Relenting, the Merciful. These are His words: “Our Lord, we have wronged ourselves: and if You do not forgive us and have mercy upon us: we will certainly be of the losers. This was reported from Mujahid, from Sa'id ibn Jubayr, Abu al-'Aliya, ar-Rabi' ibn Anas, al-Hasan, Qatada, Muhammad ibn Ka'b, Khalid ibn Ma'dan, 'Ata al-Khourasani and Abd ar-Rahman ibn Zayd ibn Aslam: Ali ibn al-Hussein ibn Ichkab narrated to us: Ali ibn 'Asim narrated to us from Sa'id ibn Abi 'Arouba: from Qatada: from al-Hasan: the Messenger of Allah (may Allah's peace and blessings be upon him) said: “Adam said: what do you think, O Lord, if I repent and return, will You turn me back to the Garden? “Yes.

“Then Adam received words from his Lord: and He turned to him in forgiveness. And this is strange by this way: and there is in it an interruption: from Mujahid, he said: the words: “O Allah, there is no deity but You, glory be to You and praise: Lord, I have wronged my soul, so forgive me, You are the best of forgivers: O Allah, there is no deity but You, glory be to You and praise: Lord, I have wronged my soul, so forgive me, You are the best of the merciful: O Allah, there is no deity but You, glory be to You and praise: Lord, I have wronged my soul, so turn back to me, You are the Ever-Relenting, the Merciful. And al-Hâkim reported in his Mustadrak by the way of Sa'id ibn Jubayr: from Ibn Abbas: of His words “then Adam received words from his Lord: and He turned to him in forgiveness”: he said: “Adam: O Lord, did You not create me with Your hand? “Yes.

“And breathe into me of Your spirit? “Yes. “And I sneezed: may Allah have mercy upon you: and Your mercy has preceded Your anger. “Yes.

“And You inscribed upon me that I should do this. “Yes. “Have you seen: if I repent, will You turn me back to the Garden? “Yes.

Sound isnad: and they did not extract it: and al-Hâkim reported also, and al-Bayhaqi and Ibn Asakir: by the way of Abd ar-Rahman ibn Zayd ibn Aslam: from his father: from his grandfather: the Messenger of Allah (may Allah's peace and blessings be upon him) said: “When Adam committed the fault, he said: O Lord, I ask You by the right of Muhammad: to forgive me. “And how did you know Muhammad while I have not yet created him? “O Lord, because when You created me with Your hand: there is no deity but Allah, Muhammad is the Messenger of Allah: and I knew that You have joined to Your name only the most beloved of creatures to You. “You have spoken truly, O Adam: he is indeed the most beloved of creatures to Me: and when you asked Me by his right, I forgave you: and were it not for Muhammad, I would not have created you.

Al-Bayhaqi said: Abd ar-Rahman ibn Zayd ibn Aslam alone reported it by this way: and he is weak: and Allah knows better. “And Adam disobeyed his Lord: and erred: then his Lord chose him: and turned to him in forgiveness: and guided him.”

The dispute of Adam and Musa (may the prayer and peace be upon them both)

Qutayba narrated to us: Ayyoub ibn an-Najjar narrated to us from Yahya ibn Abi Kathir: from Abu Salama: from Abu Hurayra, he said: Musa disputed with Adam (peace be upon them both) and said to him: “You are the one who brought mankind out of the Garden by your fault: and made them wretched! Adam said to him: “O Musa: you are the one whom Allah privileged with His messages and His word: you blame me for a matter Allah inscribed upon me before creating me: or decreed for me before creating me! The Prophet (may Allah's peace and blessings be upon him) said: “Thus Adam prevailed over Musa: Thus Adam prevailed over Musa. And Muslim reported it from 'Amr an-Naqid: and an-Nasaï from Muhammad ibn Abdallah ibn Yazid: from Ayyoub ibn an-Najjar, the like: and they did not extract it in the two Sahihs other than him: and Ahmad reported it from Abd ar-Razzaq: from Ma'mar: from Hammam: from Abu Hurayra: and Muslim reported it from Muhammad ibn Rafi': from Abd ar-Razzaq, the like.

Abu Kamil narrated to us: Ibrahim narrated to us: Ibn Chihab narrated to us from Humayd ibn Abd ar-Rahman, he said: Adam and Musa disputed: Musa said to him: “You are Adam whom your fault brought out of the Garden! Adam said to him: “And you are Musa whom Allah privileged with His messages and His word: you blame me for a matter decreed for me before I was created! The Messenger of Allah (may Allah's peace and blessings be upon him) said: “Thus Adam prevailed over Musa: Thus Adam prevailed over Musa. And al-Bukhari and Muslim reported it from az-Zouhri: from Humayd ibn Abd ar-Rahman: from Abu Hurayra: from the Prophet (may Allah's peace and blessings be upon him), the like.

Mou'awiya ibn 'Amrou narrated to us: Zaïda narrated to us from al-A'mach: from Abu Salih: from Abu Hurayra, he said: Adam and Musa disputed: Musa: “O Adam: you, whom Allah created with His hand and breathed into you of His spirit: you led mankind astray! Adam said: “And you, O Musa, whom Allah privileged with His word: you blame me for a deed I did, which Allah inscribed upon me before He created the heavens and the earth! He said: “Thus Adam prevailed over Musa.

And at-Tirmidhi and an-Nasaï reported it both from Yahya ibn Habib ibn 'Arabi: from Mou'tamir ibn Sulayman: from his father: and it is strange from the hadith of Sulayman at-Taymi: and some of them reported it from al-A'mach: from Abu Salih: from Abu Sa'id: thus the hafiz Abu Bakr al-Bazzar reported it in his Musnad from Muhammad ibn al-Mouthanna: from Mou'adh ibn Assad: from al-Fadl ibn Moussa: from al-A'mach: from Abu Salih: from Abu Hurayra: and some of them reported it from Abu Salih: from Abu Sa'id: and al-Bazzar reported it also: 'Amrou ibn Ali al-Fallas narrated to us: Abu Mou'awiya narrated to us: al-A'mach narrated to us from Abu Salih: from Abu Hurayra or Abu Sa'id: from the Prophet (may Allah's peace and blessings be upon him): and he mentioned its like. Soufyan narrated from 'Amrou: he heard Tawous: the Messenger of Allah (may Allah's peace and blessings be upon him) said: “Adam and Musa disputed: Musa said: O Adam, you are our father: you made us wretched and brought us out of the Garden. O Musa, you are the one whom Allah privileged with His word.

And he said once with His messages: “and He wrote for you with His hand: do you blame me for a matter Allah decreed for me forty years before He created me! “Thus Adam prevailed over Musa: Thus Adam prevailed over Musa: Thus Adam prevailed over Musa. And thus al-Bukhari reported it from Ali ibn al-Madini: we memorized it from 'Amrou: I heard Abu Hurayra, he said: Adam and Musa disputed: Musa said: “O Adam: you are our father: you made us wretched and brought us out of the Garden. “O Musa: Allah privileged you with His word and wrote for you with His hand: do you blame me for a matter Allah decreed for me forty years before He created me!

“Thus Adam prevailed over Musa: Thus Adam prevailed over Musa. Thus three times. Abu az-Zinad narrated from al-A'raj: from Abu Hurayra: from the Prophet (may Allah's peace and blessings be upon him), the like: and the community except Ibn Majah reported it by ten ways: from Soufyan ibn 'Ouyayna: from 'Amrou ibn Dinar: from Abdallah ibn Tawous: from his father: from Abu Hurayra: from the Prophet (may Allah's peace and blessings be upon him), the like. Abd ar-Rahman narrated to us: Hammad narrated to us from 'Ammar: from Abu Hurayra, he said: “Adam met Musa: you are Adam whom Allah created with His hand and made His angels prostrate and made to dwell in the Garden: you are Musa whom Allah addressed and privileged with His message and upon whom the Torah was sent down!

“Am I the prior or the remembered? “No: but the remembered. And 'Affan narrated to us: Hammad narrated to us from 'Ammar ibn Abi 'Ammar: from Abu Hurayra: from the Prophet (may Allah's peace and blessings be upon him): and Houmayd: from al-Hasan: Hammad: I think it is Joundab ibn Abdallah al-Bajali, he said: “Adam met Musa. And he mentioned its meaning: Ahmad alone reported it by this way.

Houssayn narrated to us: Jarir, who is Ibn Hazim, narrated to us from Muhammad, who is Ibn Sirine: the Messenger of Allah (may Allah's peace and blessings be upon him) said: “Adam met Musa: you are Adam whom Allah created with His hand and made to dwell in His Garden and made His angels prostrate: O Musa: you are the one whom Allah addressed and upon whom the Torah was sent down? “Yes. “Do you find in it that it is inscribed upon me before I was created? “Yes.

“Thus Adam prevailed over Musa: Thus Adam prevailed over Musa. And thus Hammad ibn Zayd reported it from Ayyoub: and from Hicham: from Muhammad ibn Sirine: from Abu Hurayra, raised: and thus Ali ibn 'Asim reported it from Khalid: and from Hicham: from Muhammad ibn Sirine: and this is according to their condition by these ways: Yunus ibn Abd al-A'la narrated to us: Ibn Wahb informed us: Anas ibn 'Iyad informed me from al-Harith ibn Abu Dhubab: the Messenger of Allah (may Allah's peace and blessings be upon him) said: “Adam and Musa disputed before our Lord: you are the one whom Allah created with His hand and breathed into you of His spirit and made His angels prostrate and made to dwell in His Garden: you are Musa whom Allah privileged with His message and His word and gave the tablets in which is the explanation of everything and brought near as confident: what do you find Allah inscribed in the Torah? “Of forty years. “And do you find that I descended: that it is: O Lord: Nuh: dwell in it: the earth: yes: upon it: its mouth: and its anchorage: and its dung: and its water?

He said: “Yes. “And do you blame me for what I did a deed Allah inscribed upon me to do before He created me by forty years! He said: the Messenger of Allah (may Allah's peace and blessings be upon him) said: “Thus Adam prevailed over Musa. And Abd ar-Rahman ibn Hourmouz told me this from Abu Hurayra: from the Messenger of Allah (may Allah's peace and blessings be upon him): and Muslim reported it from Ishaq ibn Moussa al-Ansari: from Anas ibn 'Iyad: from al-Harith ibn Abd ar-Rahman ibn Abu Dhubab: from Yazid ibn Hourmouz: and from al-A'raj: both from Abu Hurayra: from the Prophet (may Allah's peace and blessings be upon him), the like.

Abd ar-Razzaq narrated to us: Ma'mar informed us from az-Zouhri: from Abu Salama: the Messenger of Allah (may Allah's peace and blessings be upon him) said: “Adam and Musa disputed: O Adam, you are the one who admitted your descendants to the Fire! Adam said: “O Musa: Allah privileged you with His messages and His word and sent down upon you the Torah: do you find in it that I descend? “Yes. “Thus Adam prevailed over him.

And this is according to their condition: and they did not extract it by this way: a strangeness: such are the ways of this hadith from Abu Hurayra: Humayd ibn Abd ar-Rahman reported it from him, and Dakouane Abu Salih as-Samman, and Tawous ibn Kaysane, and Abd ar-Rahman ibn Hourmouz al-A'raj, and 'Ammar ibn Abi 'Ammar, and Muhammad ibn Sirine, and Hammam ibn Munabbih, and Yazid ibn Hourmouz, and Abu Salama ibn Abd ar-Rahman: he said: al-Harith ibn Miskin al-Missri narrated to us: Abdallah ibn Wahb narrated to us: Hicham ibn Sa'd informed me from Zayd ibn Aslam: from his father: from 'Oumar ibn al-Khattab, he said: “Musa said: O Lord, show me Adam who brought us out and our souls out of the Garden. He showed him therefore Adam (peace be upon him): “You are Adam! He said to him: “Yes. “You are the one into whom Allah breathed of His spirit and made His angels prostrate.

“Yes. “And what prompted you that you brought us out and our souls out of the Garden? “Who are you? “I am Musa.

“You are Musa prophet of the children of Israël? “Yes. “You blame me for a matter the decree of Allah (exalted is He) preceded! The Messenger of Allah (may Allah's peace and blessings be upon him) said: “Thus Adam prevailed over Musa: Thus Adam prevailed over Musa.

And Abu Dawud reported it from Ahmad ibn Salih al-Missri: from Ibn Wahb, the like: and Muhammad ibn al-Mouthanna narrated to us: Abd al-Malik ibn as-Sabbah al-Misma'i narrated to us: 'Imran narrated to us from ar-Roudayni: ibn Abi Mijlaz: from Yahya ibn Ya'mour: from Ibn 'Oumar: Abu Muhammad: I have the greatest suspicion that he raised it: he said: “Adam and Musa met: you are the father of mankind: Allah made you dwell in His Garden: O Musa: do you not find it inscribed upon me! He said: “Thus Adam prevailed over Musa: Thus Adam prevailed over Musa. And this isnad also has no fault: and Allah knows better: and the transmission of al-Fadl ibn Moussa of this hadith from al-A'mach: from Abu Salih: from Abu Sa'id has already preceded: and the transmission of the imam Ahmad from 'Affan: from Hammad ibn Salama: from Houmayd: from al-Hasan: from a man: I think it is Joundab ibn Abdallah al-Bajali: “Adam met Musa.

And he mentioned its meaning: and the ways of the people diverged in this hadith: people of the qadariyya rejected it for what it contains of affirmation of prior destiny: and people of the jabriyya argued by it: “Thus Adam prevailed over Musa”: when he argued against him by the prior nature of his Book: and the answer will come to that: he prevailed over him only because he blamed him for a sin from which he had repented: and the one who repents of sin is like one who has no sin: he prevailed over him only because he is greater than him and older: because he is his father: because they are in two divergent laws: because they are in the abode of the barzakh: and that the binding was dissolved: what they claim: this hadith has been reported in many wordings: some reported by meaning: and in it there is examination: and most in the two Sahihs and other than the two of them: that he blamed him for his going out and the going out of his descendants from the Garden: “I did not bring you out: and it is He who decreed the going out of my eating of the tree: and He who decreed that and determined and wrote it before I was created is Allah (exalted is He): you blame me therefore for a matter that has no connection to me: rather: when the eating of the tree was forbidden to me, I ate of it: and the going out being decreed upon that is not of my deed:

I did not therefore bring you out nor my soul out of the Garden: and it was only of the destiny of Allah and His act: and to Him belongs the wisdom in it: for this Adam prevailed over Musa.

And whoever rejects this hadith is a contradicted one: for it is mass-transmitted from Abu Hurayra (peace be upon him): and none surpasses you in justice and memorization and mastery: then it is reported from others than him of the Companions: as we have mentioned: and whoever interpreted it by these interpretations mentioned is far from form and meaning: and among them is what is stronger in way than the jabriyya: that Musa (peace be upon him) does not blame for a matter from which its doer repented: he killed a soul: he was not commanded to kill it: “Lord: I have wronged my soul: so forgive me: and He forgave him” the verse: that if the answer to the blame of sin were by prior destiny, its inscription upon the servant: the door would be opened to whoever is blamed for a matter he did: and he would argue by prior destiny: and the door of retaliation and legal punishments would close: and if destiny were an argument, everyone would argue by it upon the matter he committed in great things and small: and that leads to terrible consequences: which is why said that scholar who said: that the answer of Adam was only an argument by destiny against affliction: not disobedience: and Allah the Most High knows better the correct: and He suffices me: and what an excellent guarantor.

The hadiths that have come concerning the creation of Adam

Yahya and Muhammad ibn Ja'far narrated to us: 'Awf narrated to us: Qassama ibn Zouhayr narrated to me from Abu Moussa: Allah created Adam from a handful He took from all the earth: so the children of Adam came according to the measure of the earth: there came among them the white and the red and the black: and between that: and the wicked and the good: and the easy and the sorrowful: and between that: and he reported it also from Houtha: from 'Awf: the Messenger of Allah (may Allah's peace and blessings be upon him) said: “Allah created Adam from a handful He took from all the earth: so the children of Adam came according to the measure of the earth: there came among them the white and the red and the black: and between that: and the easy and the sorrowful: and between that: and the wicked and the good: and between that.

And thus Abu Dawud and at-Tirmidhi and Ibn Hibban in his Sahih reported it from the hadith of 'Awf ibn Abi Jamila the bedouin: from Qassama ibn Zouhayr al-Mazini al-Basri: from Abu Moussa Abdallah ibn Qays al-Ach'ari: from the Prophet (may Allah's peace and blessings be upon him), the like: good, authentic: and as-Souddi mentioned from Abu Malik and Abu Salih: from Ibn Abbas: and from Murra: from Ibn Mas'oud: they said: Allah sent therefore (exalted is He) Jibril into the earth to bring him clay from it: “I seek the protection of Allah from you: lest you diminish me or make me ugly. He returned therefore and did not take: “Lord: she took refuge in You: so I granted her refuge. He sent Mikha'il: she took refuge from him: he granted her refuge: he returned: and said what Jibril had said: he sent the angel of death: she took refuge from him: “and I: I seek the protection of Allah from returning without having executed His command.

He took therefore from the face of the earth: and mingled it: and did not take from one place: and took from white earth: and red: and black: this is why the children of Adam came forth different: he ascended with it: and moistened the earth until it became sticky clay: this is that of which one part clings to another: “I am creating a human being from clay: so when I have proportioned him and breathed into him of My spirit: fall down to him in prostration.

Allah created him therefore with His hand lest Iblis grow proud against him: Allah created him a human being: and he was a body of clay for forty years: from the span of the day of Friday: the angels passed by him therefore: and feared him when they saw him: and the most fearful of them of him was Iblis: he would pass by him and strike him: and the body rang as pottery rings: it will have a ring: “of ringing clay like pottery”: for a purpose: why I created you: and entered by his mouth: and came out by his rear: “Do not fear this: for your Lord is the Impenetrable: and this one is hollow: if I am given power over him, I will destroy him. “Of breathing into him the spirit: He said to the angels: when I have breathed into him of My spirit: prostrate to him: when He breathed into him the spirit: and the spirit entered his head: he sneezed: say: praise be to Allah. “Praise be to Allah.

“May your Lord have mercy upon you: when the spirit entered his eyes, he looked at the fruits of the Garden: and when the spirit entered his belly, he desired food: and he leaped before the spirit reached his feet: hastening toward the fruits of the Garden: the human being was created hasty. The angels prostrated therefore, all without exception, except Iblis: who refused to be with those who prostrated: and he mentioned the story in full: and for part of this context there is a witness among the hadiths: though much of it is received from the isra'iliyyat: Abd as-Samad narrated to us: Hammad narrated to us from Thabit, he said: “When Allah created Adam: He left him what He wished to leave him: and Iblis kept circling around him: and when he saw him hollow, he knew that it was a creature that does not stand firm.

And Ibn Hibban said in his Sahih: al-Hasan ibn Soufyan narrated to us: Houdba ibn Khalid narrated to us: Hammad ibn Salama narrated to us from Thabit, he said: “When it was breathed into Adam and the spirit reached his head: he sneezed: praise be to Allah: Lord of the universe. “May Allah have mercy upon you. Yahya ibn Muhammad ibn as-Sakan narrated to us: Habban ibn Hilal narrated to us: Moubarak ibn Fadala narrated to us from Ubaydallah: from Habib: from Hafs, who is ibn 'Asim ibn Ubaydallah ibn 'Oumar ibn al-Khattab: when Allah created Adam, he sneezed and said: “Praise be to Allah. His Lord said to him: “May your Lord have mercy upon you, O Adam.

And this isnad has no fault: and they did not extract it: when the angels were commanded to prostrate: the first of them to prostrate was Israfil: Allah rewarded him therefore that the Quran be written in his brow: Ibn Asakir reported it: and Abu Ya'la the hafiz said: 'Oqba ibn Moukram narrated to us: 'Amrou ibn Muhammad narrated to us: Isma'il ibn Rafi' narrated to us from al-Maqburi: Allah created Adam from earth: then made it clay: then left it until it was mire molded: Allah created him therefore and gave him form: and Iblis passed by him and said: “You have been created for a great matter. Then Allah breathed into him of His spirit: and the first to run through him of the spirit was his sight and his hearing: he sneezed therefore: “May your Lord have mercy upon you. “O Adam: go to that group and say to them: and see what they say: he came therefore and greeted them: and upon you be the peace and the mercy of Allah and His blessings. “O Adam: this is your greeting and the greeting of your descendants.

“O Lord: and my descendants. “Choose: of my two hands, O Adam. “I have chosen the right hand of my Lord: and both hands of my Lord are right. And he stretched out his palm: and behold, who will be of his descendants in the palm of the All-Merciful: “O Lord: who are these?

“Your son Dawud. “O Lord: and how much age have You assigned for him? “I have assigned him sixty. “O Lord: complete for him then of my age until he has of age one hundred years.

Allah did therefore: and made it attested for him: when the age of Adam was complete: Allah sent the angel of death: “Is there not remaining of my age forty years? “Did You not give your son Dawud? He denied therefore: and his descendants denied: and he forgot: and his descendants forgot.

And the hafiz Abu Bakr al-Bazzar and at-Tirmidhi and an-Nasaï in the day and the night reported it from the hadith of Safwan ibn Issa: from al-Harith ibn Abd ar-Rahman ibn Abu Dhubab: from Sa'id al-Maqburi: from Abu Hurayra: from the Prophet (may Allah's peace and blessings be upon him): a good strange hadith by this way: this hadith is disapproved: and Muhammad ibn 'Ajlan reported it from Sa'id al-Maqburi: from his father: from Abdallah ibn Salam: his words: and Abu Hatim reported it: Muhammad ibn Ishaq ibn Khuzayma narrated to us: Muhammad ibn Bachchar narrated to us: Safwan ibn Issa narrated to us: al-Harith ibn Abd ar-Rahman ibn Abu Dhubab narrated to us from Sa'id al-Maqburi: the Messenger of Allah (may Allah's peace and blessings be upon him) said: “When Allah created Adam and breathed into him the spirit, he sneezed and said: praise be to Allah: and he praised Allah by the permission of Allah: may your Lord have mercy upon you, O Adam: peace upon you. “And upon you the peace and the mercy of Allah.

Then he returned to his Lord: “this is your greeting and the greeting of your sons among themselves. “Choose which of the two you wish. “I have chosen the right hand of my Lord: and both hands of my Lord are right, blessed. “O Lord: and these, who are they?

“These are your descendants. “And every human being of them his age inscribed between his two eyes: and when there is among them a man the most radiant of them or of their radiant ones: nothing is inscribed for him but forty years: O Lord: what is this? “This is your son Dawud: and Allah inscribed his age forty years: O Lord: increase his age. “It is what has been written for him: I assigned for him of my age sixty years.

“You and this: dwell in the Garden. He dwelt therefore in the Garden what Allah wished: then he descended from it: and Adam counted for himself: the angel of death came to him: “You have hastened: it was inscribed for me a thousand years. “Yes: but you assigned to your son Dawud of it sixty years. Adam denied therefore: and his descendants denied: and he forgot: and his descendants forgot: that day it was therefore decreed by the writing and the witnesses.

This is its wording: Aswad ibn 'Amir narrated to us: Hammad ibn Salama narrated to us from Ali ibn Zayd: from Youssouf ibn Mihran: the Messenger of Allah (may Allah's peace and blessings be upon him) said: “When Allah created Adam: He passed His hand over his back: and there fell from his back every soul of whose descendants He is the creator until the Day of Resurrection: and He placed between the two eyes of every human being of them a gleam of light: O Lord: who are these? “These are your descendants. “O Lord: and this one, who is he? “This is a man of the last communities of your descendants: he is called Dawud.

“Lord: and how much age have You assigned him? “Sixty years. “O Lord: increase it of my age forty years. When the age of Adam was complete: the angel of death came to him: “Is there not remaining of my age forty years?

“Did you not give your son Dawud! He said: he denied: and his descendants denied: and Adam forgot: and his descendants forgot: and Adam erred: and his descendants erred. Good, authentic: and it was reported from another way from Abu Hurayra: from the Prophet (may Allah's peace and blessings be upon him): and al-Hâkim reported it in his Mustadrak from the hadith of Abu Nou'aym: al-Fadl ibn Doukayn: and he said: authentic according to the condition of Muslim: and they did not extract it: and Ibn Abi Hatim reported from the hadith of Abd ar-Rahman ibn Zayd ibn Aslam: from his father: from 'Ata ibn Yassar: from Abu Hurayra: raised to the Prophet: and he mentioned it: then He presented them to Adam: “O Adam: these are your descendants: and when there is among them the leprous and the leprous and the blind and the kinds of diseases: O Lord: why have You done this to my descendants? “That you may thank My favor.

Then he mentioned the story of Dawud: and it will come from the transmission of Ibn Abbas also: al-Haytham ibn Kharija narrated to us: Abu ar-Rabi' narrated to us from Yunus ibn Mayssara: from Abu Idris: from Abu ad-Dardaa': Allah created Adam when He created him: He struck his right shoulder-blade: and brought forth white descendants like pearls: and struck his left shoulder-blade: and brought forth black descendants like coals: “toward the Garden and I care not: toward the Fire and I care not. Khalaf ibn Hicham narrated to us: al-Hakam ibn Sinan narrated to us from Hawsab: Allah created Adam when He created him: He brought forth the people of the Garden from his right side: and brought forth the people of the Fire from his left side: they were therefore cast upon the face of the earth of them the blind and the deaf and the afflicted: “O Lord: will You not do justice between my sons? “O Adam: I wished to be thanked.

And thus Abd ar-Razzaq reported from Ma'mar: from Qatada: from al-Hasan, the like: Abdallah ibn Muhammad narrated to us: Abd ar-Razzaq informed us: Ma'mar informed us from Hammam ibn Munabbih: from Abu Hurayra: Allah created Adam and his stature of sixty cubits: “Go then: greet these of the angels. “Peace upon you. “Peace upon you and the mercy of Allah: and they added for him: and everyone who enters the Garden upon the form of Adam: creation has therefore not ceased to diminish until today.

And thus al-Bukhari reported it in the Book of Asking Permission from Yahya ibn Ja'far: and Muslim from Muhammad ibn Rafi': both from Abd ar-Razzaq, the like: Rouh narrated to us: Hammad ibn Salama narrated to us from Ali ibn Zayd: from Sa'id ibn al-Moussayyab: the stature of Adam was sixty cubits: upon seven cubits of width: Ahmad alone reported it: 'Affan narrated to us: Hammad ibn Salama narrated to us from Ali ibn Zayd: from Youssouf ibn Mihran: when the verse of the debt descended: the Messenger of Allah (may Allah's peace and blessings be upon him) said: “The first who denied: Adam: the first who denied: Adam: the first who denied: Adam: Allah (exalted is He) when He created him: passed His hand over his back: and brought forth from him what is springing forth until the Day of Resurrection: and He presented his descendants before him: and he saw among them a radiant man: O Lord: who is this? “This is your son Dawud. “O Lord: what is his age? “Sixty years.

“O Lord: increase his age. “No: except that I increase it of your age: and the age of Adam was a thousand years: and He increased him of it forty years: and Allah inscribed upon him thereby a writing: and made the angels testify over him: when Adam drew near to his death: the angels came to take him: there remains of my age forty years. “You gave to your son Dawud. “What have I done.

And Allah made the writing appear upon him: and the angels testified against him. Aswad ibn 'Amir narrated to us: Hammad ibn Salama narrated to us from Ali ibn Zayd: from Youssouf ibn Mihran: the Messenger of Allah (may Allah's peace and blessings be upon him) said: “The first who denied: Adam: he said it three times: Allah (exalted is He) when He created him: passed His hand over his back: and brought forth his descendants: and presented them before him: and he saw among them a radiant man: O Lord: increase his age. “No: except that you increase him yourself of your age. He increased him therefore forty years of his age: and Allah the Most High inscribed upon him a writing: and made the angels testify over him: when He wished to take his soul: “there remains of my term forty years.

“You did for your son Dawud. He denied therefore: and Allah brought forth the writing: and erected against him the proof: and He completed for Dawud one hundred years: and He completed for Adam his age one thousand years. Ahmad alone reported it: and in the hadith of Ali ibn Zayd there is a strangeness: and at-Tabarani reported it from Ali ibn Abd al-'Aziz: from Hajjaj ibn Minhal: from Hammad ibn Salama: from Ali ibn Zayd: from Youssouf ibn Mihran: from Ibn Abbas: and from more than one other: when the verse of the debt descended: the Messenger of Allah (may Allah's peace and blessings be upon him) said: “The first who denied: Adam. Three times: and he mentioned it: and the imam Malik ibn Anas said in his Mouwatta' from Zayd ibn Abu Unaysa: that Abd al-Hamid ibn Abd ar-Rahman ibn Zayd ibn al-Khattab informed him from Muslim ibn Yassar al-Juhani: “And when your Lord took from the children of Adam from their loins their descendants and made them testify over themselves: Am I not your Lord?

They said: yes. (al-A'raf, 172): “I heard the Messenger of Allah (may Allah's peace and blessings be upon him) being asked about it: and he said: Allah created Adam (peace be upon him): then passed His hand over his back with His right: and brought forth from him descendants: I created these for the Garden: and by the deeds of the people of the Garden they act: then He passed His hand over his back: and brought forth from him descendants: I created these for the Fire: and by the deeds of the people of the Fire they act. “O Messenger of Allah: in what then is the deed? “When Allah creates the servant for the Garden: He employs him by the deeds of the people of the Garden until he dies upon a deed of the deeds of the people of the Garden: and enters thereby the Garden: and when Allah creates the servant for the Fire: He employs him by the deeds of the people of the Fire until he dies upon a deed of the deeds of the people of the Fire: and enters thereby the Fire.

And thus the imam Ahmad reported it: and Abu Dawud: and at-Tirmidhi: and an-Nasaï: and Ibn Jarir: and Ibn Abi Hatim: and Abu Hatim ibn Hibban in his Sahih: by ways of the imam Malik, the like: it is a good hadith: and Muslim ibn Yassar did not hear 'Oumar: and thus said Abu Hatim: and between the two of them is Nou'aym ibn Rabi'a: and Abu Dawud reported it from Muhammad ibn Mousaffa: from Baqiyya: from 'Oumar ibn Jouthoum: from Zayd ibn Abu Unaysa: from Abd al-Hamid ibn Abd ar-Rahman ibn Zayd ibn al-Khattab: from Muslim ibn Yassar: I was with 'Oumar ibn al-Khattab: and he was asked about this verse: and he mentioned the hadith: and Abu Farwa Yazid ibn Sinan ar-Rahawi followed 'Oumar ibn Jouthoum: and the saying of the two is more worthy of correctness than the saying of Malik: and these hadiths all indicate His bringing forth the Most High of the descendants of Adam from his back like the particles: and their division into two parts: the people of the right: and the people of the left: these for the Garden and I care not: and those for the Fire and I care not: as for the testimony over them: and His questioning them by the acknowledgment of the oneness: it has not come in the established hadiths: and the exegesis of the verse which is in Surat al-A'raf: and its interpretation by that is subject to examination: as we showed there:

and we mentioned the hadiths and athars exhaustively with their chains and reliable wordings: whoever wants its redaction let him return there: and Allah knows better: as for the hadith that Ahmad reported: Houssayn ibn Muhammad narrated to us: Jarir, I mean ibn Hazim, narrated to us from Koulthoum ibn Jabr: from Sa'id ibn Jubayr: from Ibn Abbas, he said: Allah took the covenant from the back of Adam (peace be upon him): at Nou'mane: on the day of 'Arafa: and brought forth from his loins every descendant he had begotten: and sowed them before him: then He addressed them directly: “Am I not your Lord? They said: “Yes. He said: “Lest you say on the Day of Resurrection: we were of this unaware: or you say: only that our fathers associated others before: and we were descendants after them.

(al-A'raf, 172-173): and it is with a good strong isnad according to the condition of Muslim: an-Nasaï reported it: and Ibn Jarir: and al-Hâkim in his Mustadrak from the hadith of Houssayn ibn Muhammad al-Marwazi, the like: the isnad authentic: and they did not extract it: except that there has been divergence against Koulthoum ibn Jabr: he reported from him raised: and interrupted: and thus he reported from Sa'id ibn Jubayr: from Ibn Abbas: raised: and thus the 'Awfi reported it: and al-Walibi: and ad-Dahhak: and Abu Jamra: from Ibn Abbas: his words: and this is more abundant and more established: and Allah knows better: and thus he reported from Abdallah ibn 'Amrou: interrupted and raised: and the interrupted is the more authentic: Hajjaj narrated to us: Shu'ba narrated to me from Abu 'Imran al-Jawni: from Anas ibn Malik: it will be said to the man of the people of the Fire on the Day of Resurrection: “If you had what is upon the earth of things: would you ransom yourself with it? He will say: “Yes.

Allah will say: “I wished of you what is lighter than that: when you were in the loins of Adam: I asked you not to associate with Me anything: and you refused except to associate. The two extracted it from the hadith of Shu'ba, the like: from ar-Rabi' ibn Anas: from Abu al-'Aliya: “And when your Lord took from the children of Adam from their loins their descendants”: He gathered them for Him that day, all: what will be of them until the Day of Resurrection: and created them: then gave them form: then questioned them: and they spoke: and took from them the covenant and the pledge: “Am I not your Lord? They said: “Yes. “I take you then as witness, the seven heavens and the seven earths: and I take your father Adam as witness: you do not know this.

“Know that there is no deity but Me: nor Lord but Me: and do not associate with Me anything: and I will send you messengers who will warn you of My covenant and My pledge: and I will send down upon you My Book. “We attest that You are our Lord: and our deity: no Lord for us but You: and no deity for us but You. They acknowledged Him therefore that day in obedience: and He raised their father Adam: and he looked toward them: and saw among them the rich and the poor: and the beautiful form: and below that: “O Lord: will You not do justice between Your servants? “I have loved to be thanked.

And he saw among them the prophets like lanterns, upon them the light: “And when We took from the prophets their covenant, and from you and Nuh and Ibrahim and Musa and Issa son of Maryam, and We took from them a solemn covenant. (al-Ahzab, 7) “So set your face toward the religion in sincere monotheism: the nature of Allah upon which He created mankind: there is no change in the creation of Allah. (ar-Roum, 30) “This is a warning of the former warnings. “And We did not find for most of them a covenant: and We found most only perverse.

(al-A'raf, 102): the imams reported it: Abdallah ibn Ahmad: and Ibn Abi Hatim: and Ibn Jarir: and Ibn Mardawayh in their exegeses by the way of Abu Ja'far: and he reported from Mujahid: and 'Ikrima: and Sa'id ibn Jubayr: and al-Hasan al-Basri: and Qatada: and as-Souddi: and more than one scholar of the predecessors: with contexts conforming to these hadiths: and it has already preceded that He the Most High, when He commanded the angels to prostrate before Adam: they all obeyed the divine command: and Iblis refrained from prostrating before him: out of envy and hostility toward him: Allah expelled him therefore: and banished him: and brought him out of the divine presence: and forbade it to him: and brought him down to the earth: banished: cursed: a devil: stoned: Waqi' and Ya'la narrated to us: al-A'mach narrated to us from Abu Salih: the Messenger of Allah (may Allah's peace and blessings be upon him) said: “When the son of Adam recites the prostration and prostrates: the devil withdraws weeping and says: woe to me: the son of Adam was commanded to prostrate and he prostrated: the Garden shall be given him: and I was commanded to prostrate and I disobeyed: the Fire shall be given me.

And Muslim reported it from the hadith of Waqi' and Abu Mou'awiya: from al-A'mach, the like.

Then, when Adam was made to dwell in the Garden he was made to dwell: it matters little whether it was in heaven or upon earth, according to what preceded of divergence on it: he dwelt in it, he and his wife Eve (peace be upon her): eating of it freely wherever they wished: when they ate of the tree from which they were forbidden, there was stripped from them what they were in of garment: and they were brought down to the earth: and we mentioned the divergence on the places of their descent from it: a part of a day of the days of this world: and we presented what Muslim reported from Abu Hurayra, raised to the Prophet: “and Adam was created in the last hour of the hours of the day of Friday: and on it, I mean the day of Friday, Adam was created: and on it he was expelled from it: on the day he was created on it he was expelled: the six days are like those days: he dwelt therefore a part of a day of these: and in this an examination: for these days have a span of six thousand years: as preceded from Ibn Abbas: and Mujahid: and ad-Dahhak: and Ibn Jarir preferred it: he dwelt therefore a long span: and it is known he was created in the last hour of the day of Friday: and its hour is three and eighty years and four months: he dwelt therefore fashioned clay before the spirit was breathed into him forty years:

and he dwelt in the Garden before descending three and forty years and four months: and Allah the Most High knows better: and Abd ar-Razzaq reported from Hicham ibn Hassane: from Sawwar: report of 'Ata ibn Abi Rabah: that he was, when he was brought down, his feet in the earth and his head in heaven: and Allah felled him at sixty cubits: and it was reported from Ibn Abbas the like: he said: Allah created Adam and his stature of sixty cubits: creation has therefore not ceased to diminish until today: and this requires that he was created thus, no taller than sixty cubits: and that his descendants have not ceased their creation to diminish until today: and Ibn Jarir mentioned: “O Adam: I have a sanctuary facing My throne: go therefore and build for Me in it a house: and circumambulate around it, as My angels circumambulate around My throne. And Allah sent him an angel: who acquainted him with its place: and taught him the rites: and he mentioned that the site of every step Adam took became thereafter a village: “What is this?

“This is of the tree from which you were forbidden and you ate of it. “And what shall I do with this? “Sow it in the earth. He sowed it therefore: and each grain of it, its weight was of ounces of more than one hundred thousand: and it grew: and he harvested it: then he threshed it: then sowed it: then ground it: then kneaded it: then baked it: and ate it after great pain and fatigue and hardship: and this is His words the Most High: “so let him not drive you both out of the Garden: lest you suffer hardship.

And their first garment was of the hair of the sheep he sheared: then they spun it: and Adam wove for himself a robe: and for Eve a mantle and a veil: and they differed whether there was born to them in the Garden anything of children: nothing was born to them except in the earth: rather something was born to them within it: and Cabil and his sister were of those born within it: and Allah knows better: and they mentioned that in every pregnancy there was born to him a male and a female: and he was commanded to marry each son with the sister of his brother born with him: and the other with the other: and so on: and a sister was not licit to her brother born with her.

The story of the two sons of Adam: Cabil and Habil

“And recite to them the story of the two sons of Adam in truth: when they offered an offering: it was accepted from one of them: and not accepted from the other: he said: I will surely kill you: he said: Allah accepts only from those who fear Him: if you stretch toward me your hand to kill me: I am not one to stretch my hand toward you to kill you: I fear Allah: Lord of the universe: I wish that you bear my sin and your sin: and you will be of the companions of the Fire: and that is the recompense of the wrongdoers: so his soul made pleasing to him the killing of his brother: he killed him therefore: and became of the losers: then Allah sent a crow scratching in the earth: to show him how he might hide the nakedness of his brother: he said: woe to me: am I unable to be like this crow: and hide the nakedness of my brother: he became therefore of the repentant.”

Surat al-Maïda, 27-31

We have already spoken of this story in Surat al-Maïda in the Tafsir with what suffices there: and praise be to Allah: and here we mention a summary of what the imams of the predecessors mentioned on it: as-Souddi mentioned from Abu Malik and Abu Salih: from Ibn Abbas: and from Murra: from Ibn Mas'oud: and from people of the Companions: that Adam used to marry the male of each pregnancy with the female of the other: and that Habīl wished to marry the sister of Cabil: and Cabil was older than Habīl: and the sister of Cabil was the most beautiful: and Cabil wished to keep her from his brother: and Adam (peace be upon him) commanded him to marry her to him: and he refused: he commanded them therefore to offer an offering: and Adam departed on pilgrimage toward Mecca: and he entrusted the keeping of the heavens upon his sons: and they refused: and the earths and the mountains: and they refused: and Cabil accepted to be its keeper: when he departed: they offered therefore their offering: Habīl offered a fat ram: and he was a possessor of sheep: and Cabil offered a bundle of wheat of his worst wheat: a fire descended therefore: and ate the offering of Habīl: and left the offering of Cabil: and he became angry: “that I kill you: so that you do not marry my sister.

“Allah accepts only from those who fear Him. And it was reported from Ibn Abbas by other ways: and from Abdallah ibn 'Amrou: and Abdallah ibn 'Amrou said: “by Allah: if the killed one had been the stronger of the two men: but what withheld him from it was modesty from stretching toward him his hand. That Adam (peace be upon him) was present at their offering: and the acceptance of Habīl, not of Cabil: Cabil said to Adam: “it was accepted from him only because you invoked for him: and did not invoke for me. And he threatened his brother in what was between him and him: and one night Habīl delayed in the pasture: Adam sent therefore his brother Cabil to see in what he delayed: “it was accepted from you: and not accepted from me.

“Allah accepts only from those who fear Him. Cabil became angry therefore against him: and struck him with an iron that was with him: and killed him: he said: he did not kill him but by a stone he cast at his head while he slept: and it crushed him: rather he strangled him strongly: and bit him: as wild beasts do: and he died: and Allah knows better. “If you stretch toward me your hand to kill me: I am not one to stretch my hand toward you to kill you: I fear Allah: Lord of the universe. This indicates a good character: and fear of Allah the Most High: and awe of Him: and a reluctance to answer his brother with the evil his brother wanted his like: and for this reason there is established in the two Sahihs that the Prophet (may Allah's peace and blessings be upon him) said: “when two Muslims face one another with their two swords: the killer and the killed are in the Fire.

“O Messenger of Allah: this one the killer: and what then of the killed? “He was eager for the killing of his companion. “I wish that you bear my sin and your sin: and you will be of the companions of the Fire: and that is the recompense of the wrongdoers. “I wish the deed of your fighting: and if I am stronger than you and more powerful: when I resolved upon what you resolved: that you bear my sin and your sin.

“you shall bear the sin of my killing together with what you have of prior sins before it. Mujahid said it: and as-Souddi: and Ibn Jarir: and more than one other: and it is not meant that the sins of the killed pass by the killing alone to the killer: as some people imagine: for Ibn Jarir reported the consensus contrary to that: as for the hadith reported by some of those who do not know: that he said: “the killer has not left to the killed any sin.

It has no origin: and it is not known in anything of the books of hadith by a sound chain, nor good, nor weak either: but it may happen with certain persons on the Day of Resurrection that the killed demands of the killer: and the good deeds of the killer do not suffice for this injustice: so evil deeds of the killed are transferred to the killer: as the authentic hadith established in the rest of injustices: and killing is of the greatest of them: and Allah knows better: and we established all of this in the Tafsir: and praise be to Allah: and the imam Ahmad: and Abu Dawud: and at-Tirmidhi: reported from Sa'd ibn Abi Waqqas: “I attest that the Messenger of Allah (may Allah's peace and blessings be upon him) said: there will be an affliction: he who sits in it is better than he who stands: and he who stands is better than he who walks: and he who walks is better than he who runs: what do you think: if he enters upon me and stretches toward me his hand to kill me? “Be like the son of Adam.

And Ibn Mardawayh reported it from Houdayfa ibn al-Yaman, raised to the Prophet: and he said: “be like the better of the two sons of Adam. And Muslim and the people of the Sunan except an-Nasaï reported its like from Abu Dharr: Abu Mou'awiya narrated to us: al-A'mach narrated to us from Abdallah ibn Mourra: from Masrouq: the Messenger of Allah (may Allah's peace and blessings be upon him) said: “no soul is killed unjustly without being upon the son of Adam the first a share of its blood: for he was the first to institute killing.

And the community reported it except Abu Dawud from the hadith of al-A'mach, the like: and thus it was reported from Abdallah ibn 'Amrou ibn al-'Ass: and Ibrahim an-Nakha'i: that they said its like, the like: the cave of blood: famous for being the place where Cabil killed his brother Habīl beside it: and this is of what they received from the People of the Book: and Allah knows better the truth of this: and the hafiz Ibn Asakir mentioned in the biography of Ahmad ibn Kathir: and he said that he was of the righteous: that he saw the Prophet (may Allah's peace and blessings be upon him): and Abu Bakr: and 'Oumar: and Habīl: and that he made Habīl swear that this is his blood: and he swore for him: and he mentioned that he asked Allah the Most High to make of this place a place where invocation is answered: and He answered him in that: and the Messenger of Allah (may Allah's peace and blessings be upon him) confirmed in that: that he and Abu Bakr and 'Oumar visit this place every Thursday: and this is a dream: were it authentic from Ahmad ibn Kathir: it would have no legal consequence: and Allah knows better.

“Then Allah sent a crow scratching in the earth: to show him how he might hide the nakedness of his brother: he said: woe to me: am I unable to be like this crow: and hide the nakedness of my brother: he became therefore of the repentant. That he, when he killed him, carried him upon his back a year: he carried him a hundred years: and did not cease thus until Allah sent two crows: with its isnad from the Companions: two brothers fought: and one killed the other: when he killed him: he turned to the earth: and dug for him within it: then cast him: and buried him: and hid him: when he saw him do that: “woe to me: am I unable to be like this crow: and hide the nakedness of my brother.

He did therefore as the crow had done: and hid him: and buried him: and the people of stories and lives mentioned that Adam grieved over his son Habīl an intense grief: and that he said thereon a poem: and it is his words in what Ibn Jarir mentioned of Ibn Humayd: “the lands changed and those upon them: the face of the earth is sanded ugly: everyone who has a taste and a color changed: and the beautiful face diminished in cheerfulness: he was answered: Adam: O father of Habīl: both were killed: and the living became like the dead slaughtered: and a good tiding came of which he was: with fear: it came crying”: and this poem has in it examination: and it may be that Adam (peace be upon him) said words over which he grieved in his tongue: and someone versified them toward that: and there are views: and Allah knows better: that Cabil was hastened by the punishment the day he killed his brother: his leg was suspended to his thigh: and his face was turned toward the sun wherever he turns: in punishment of him: and haste of his sin: and his injustice: and his envy of his brother and his parents: it has been said: “there is no sin more worthy that Allah hasten its punishment in this world, together with what He stores for its doer in the hereafter, than injustice and the breaking of the ties of kinship.

It has been said: that Allah (exalted is He) hastened him not and granted him respite: and that he dwelt in the land of Noud east of Aden: and they call it Qayn: and that Khanoukh was born to him: and from Khanoukh 'Oundar: and from 'Oundar Mahouwayl: and from Mahouwayl Mattouchil: and from Mattouchil Lamak: and this man married two women 'Adda and Sala: and 'Adda bore a son called Aboul: and he is the first who dwelt in tents: and acquired wealth: and she bore also Toubal: and he is the first who played the lute and the tambourine: and Sala bore a son called Toublaqin: and he is the first who worked copper and iron: and a daughter called Na'ma: and in the hadith also that Adam turned to his wife: and she bore a boy: and called him Chith: because of what was given me a successor of Habīl whom Cabil killed: and there were born to Chith Anouch: and the age of Adam the day Chith was born to him was one hundred and thirty years: and he lived after that eight hundred years: and the age of Chith the day Anouch was born to him was one hundred and five and sixty: and he lived after that eight hundred years and seven years: and there were born to him sons and daughters other than Anouch: and there was born to Anouch Qaynan: and his age was ninety years: and he lived after that eight hundred years and fifteen years: and there were born to him sons and daughters:

and when the age of Qaynan was seventy years there was born to him Mahlail: and he lived after that eight hundred years and forty years: and there were born to him sons and daughters: and when there was for Mahlail of age five and sixty years there was born to him Yard: and he lived after that eight hundred and thirty years: and there were born to him sons and daughters: and when there was for Yard one hundred and two and sixty years there was born to him Khanoukh: and he lived after that eight hundred years: and there were born to him sons and daughters: and when there was for Khanoukh five and sixty years there was born to him Mattouchil: and he lived after that eight hundred years: and there were born to him sons and daughters: and when there was for Mattouchil one hundred and seven and eighty years there was born to him Lamak: and he lived after that seven hundred and two and eighty years: and there were born to him sons and daughters: and when there was for Lamak of age one hundred and two and eighty years there was born to him Nuh: and he lived after that five hundred and five and ninety years: and there were born to him sons and daughters: and when there was for Nuh five hundred years there were born to him sons: Sam and Ham and Yafith: this is the content of what is in their Book explicitly:

and in the preservation of these chronologies in what descended from heaven there is examination: as more than one scholar delving into this subject mentioned: and it appears they were inserted therein: some mentioned them by way of addition and exegesis: and in it are many errors: as we will mention in their places, Allah the Most High willing: and the imam Abu Ja'far ibn Jarir mentioned in his history from some of them: that Eve bore to Adam forty children in twenty gestations: Ibn Ishaq said it: and he named them: and Allah the Most High knows better: one hundred and twenty gestations: in each a male and a female: their first was Cabil and his sister Qalima: and their last Abd al-Moughith and his sister Omm al-Moughith: then the people dispersed after that: and multiplied: and spread over the earth: and grew: “O mankind: fear your Lord: who created you from a single soul: and created from it its mate: and spread from the two of them many men and women.

The verse: and the people of history mentioned that Adam (peace be upon him) did not die until he saw of his descendants, of his sons and the sons of his sons, forty thousand souls: and Allah knows better. “It is He who created you from a single soul: and made from it its mate: that he might find rest with her: when he covered her: she conceived a light burden: and passed along with him: when she grew heavy: they invoked Allah their Lord both: if You give us a virtuous child: we will be of the thankful: when He gave them a virtuous child: they attributed to Him associates in what He had given them: Allah is high above what they associate. (al-A'raf, 189-190) The verses: and this is an indication first by the mention of Adam: then it derived toward the kind: and it is not meant by this the mention of Adam and Eve: but when the mention of the person took place, he derived toward the kind: “And certainly We created the human being from an extract of clay: then We made it a drop in a firm resting place.

(al-Mu'minoun, 12-14) “And certainly We adorned the lowest heaven with lamps: and made them stones against the devils. (al-Mulk, 5): and it is known that the stoning of the devils is not the appearances of the lamps of heaven: but he derived from its person toward its kind: as for the hadith the imam Ahmad reported: Abd as-Samad narrated to us: 'Oumar ibn Ibrahim narrated to us: Qatada narrated to us from al-Hasan: from Samoura, he said: when Eve gave birth: Iblis circled around her: and there was none who lived for her a child: “name him Abd al-Harith: for he will live.

She named him therefore Abd al-Harith: and he lived: and it was of the revelation of the devil: and his order: and thus at-Tirmidhi reported it: and Ibn Jarir: and Ibn Abi Hatim: and Ibn Mardawayh in their exegeses at this verse of Surat al-A'raf: and al-Hâkim extracted it in his Mustadrak: all from the hadith of Abd as-Samad ibn Abd al-Warith, the like: the isnad authentic: and they did not extract it: good strange: we know it raised to the Prophet only from the hadith of 'Oumar ibn Ibrahim: and some reported it from Abd as-Samad: and did not raise it: and this is a reason that invalidates the hadith: for it was reported interrupted upon the Companion: and this is most probable: and it appears he received it from the isra'iliyyat: and thus it was reported interrupted from Ibn Abbas: and it appears this one received it from Ka'b al-Ahbar: and from one below him: and Allah knows better: and al-Hasan al-Basri the narrator of the hadith interpreted this verse contrary to that: had he had from Samoura raised to the Prophet: he would not have departed from it toward other: and Allah knows better: and also Allah the Most High created Adam and Eve only that they be the root of men: and that He spread from the two of them many men and women: how then was Eve such that no child lived for her, as mentioned in this hadith were it preserved: and the most probable rather, what is decided:

that its raising to the Prophet (may Allah's peace and blessings be upon him) is an error: and what is correct its interruption: and Allah knows better: and we established this in our book the Tafsir: and praise be to Allah: then Adam and Eve were more fearful of Allah than what is mentioned of the two of them in this: for Adam is the father of men whom Allah created with His hand: and breathed into him of His spirit: and made His angels prostrate: and taught him the names of everything: and made him dwell in His Garden: and Ibn Hibban reported in his Sahih: “I say: O Messenger of Allah: how many the prophets? “One hundred twenty thousand and ninety-nine four hundred and fifteen. “O Messenger of Allah: how many the messengers among them? “Three hundred thirteen and a great multitude.

“O Messenger of Allah: who was their first? “Adam. “O Messenger of Allah: was he a sent prophet? “Yes: Allah created him with His hand and breathed into him of His spirit.

Ibrahim ibn Na'ila al-Isbahani narrated to us: Chayban ibn Farroukh narrated to us: Nafi' ibn Hourmouz narrated to us from 'Ata' ibn Abi Rabah: the Messenger of Allah (may Allah's peace and blessings be upon him) said: “Shall I not inform you of the best of angels, Jibril: and the best of prophets, Adam: and the best of days, the day of Friday: and the best of months, the month of Ramadan: and the best of nights, the night of Decree: and the best of women, Maryam daughter of 'Imran. And this is a weak isnad: for Nafi' Abu Hourmouza Ibn Ma'in declared a liar: and Ahmad weakened: and Abu Zur'a: and Abu Hatim: and Ibn Hibban: and others: and Allah knows better: “there is no one in the Garden who has a beard except Adam: his beard is black to his pubis: and there is no one called by a kunya in the Garden except Adam: his kunya in the world is Abu al-Bachar: and in the Garden Abu Muhammad.

And Ibn 'Adi reported it by the way of the sheikh of Ibn Abi Khalid: from Hammad ibn Salama: from Amrou ibn Dinar: from Jabir ibn Abdallah: raised to the Prophet: “the people of the Garden are called by their names except Adam: he is called by Abu Muhammad. And Ibn 'Adi reported it also from the hadith of Ali ibn Abi Talib: and it is weak in any case: and Allah knows better: and in the hadith of the Isra which is in the two Sahihs that the Messenger of Allah (may Allah's peace and blessings be upon him) when: “Welcome to the virtuous son and the virtuous prophet. “And at his right of black ones: and at his left of black ones: when he looks to his right he laughs: and when he looks to his left he weeps: O Jibril: what is this? “This is Adam and these are the souls of his sons: when he looks toward the people of the right, and they are the people of the Garden, he laughs: and when he looks toward the people of the left, and they are the people of the Fire, he weeps.

This is the sense of the hadith: Muhammad ibn al-Mouthanna narrated to us: Yazid ibn Haroun informed us: Hicham ibn Hassane informed us: the reason of Adam was like the reason of all his sons: “I passed by Youssouf and there had been given half of beauty. Its sense is that he was upon half the beauty of Adam (peace be upon him): and this is fitting: for Allah created Adam and gave him form with His noble hand: and breathed into him of His spirit: He could not therefore create other than the most beautiful of things: and we reported from Abdallah ibn 'Oumar: that Allah the Most High when He created the Garden: the angels said: “O our Lord: make for us a place in it: for You created for the children of Adam the world in which they eat and drink. “and by My power and My majesty: I will not make virtuous the descendants of him whom I created with My hand like him to whom I said: be: and it was. And the hadith reported in the two Sahihs and other than them both by ways that the Messenger of Allah (may Allah's peace and blessings be upon him) said: “Allah created Adam upon his form.

And in other than the two Sahihs: “Allah created Adam upon the form of the All-Merciful. And the scholars spoke of this hadith and mentioned in it numerous ways: this is not the place of its development: and Allah knows better.

The death of Adam and his bequest to his son Chith

“The gift of Allah”: and they named him by it for the two were nourished of it after Habīl was killed: and Abu Dharr said in his hadith: “Allah sent down one hundred leaves and four Books: to Chith fifty leaves. And Muhammad ibn Ishaq said: “and when death approached Adam: he bequeathed to his son Chith: and taught him the hours of the night and the day: and taught him the worships of those hours: and informed him of the coming of the flood after that.

And it is said the genealogies of the sons of Adam today all end at Chith: and the rest of the children of Adam other than him died and perished: and Allah knows better: and when Adam (peace be upon him) died: and it was the day of Friday: the angels came to him with balm: and a shroud from the part of Allah (exalted is He) from the Garden: and consoled his son within it: and bequeathed Chith (peace be upon him): Ibn Ishaq said: and the sun and the moon eclipsed seven days with their nights: Houdba ibn Khalid narrated to us: Hammad ibn Salama narrated to us from Houmayd: from al-Hasan: “I saw an old man in Medina who spoke: and I asked him about it. “This is Ubayy ibn Ka'b: when death approached Adam: he said to his sons: O my sons: I desire fruits of the Garden: they went therefore to seek them for him: and the angels set themselves before them: with them their shrouds and his balm: and with them the axes and the baskets and the scales: “O sons of Adam: what do you want and what do you seek? “our father is ill: and he desires fruits of the Garden. “return: your father is expired.

They came therefore: and when Eve saw them: she recognized them: and clung to Adam: “keep away from me: for I was touched only of your part: leave therefore between me and the angels of my Lord (exalted is He) a space. And they took him: and washed him: and shrouded him: and embalmed him: and dug for him: and laid him on his side: and prayed over him: then entered his grave: and laid him in his grave: then threw earth upon him: “O sons of Adam: this is your sunna concerning your dead.

Authentic isnad to it: and Ibn Asakir reported by the way of Chayban ibn Farroukh: from Muhammad ibn Ziyad: from Maymoun ibn Mihran, he said: the angels made the takbirs over Adam four times: and Abu Bakr made the takbirs over Fatima four times: and 'Oumar made the takbirs over Abu Bakr four times: and Souhayb made the takbirs over 'Oumar four times: Ibn Asakir said: from Ibn 'Oumar: and they diverged on the place of his burial: the famous is that he was buried near the mountain upon which he was brought down in India: upon the mountain of Abu Qoubays at Mecca: and it is said Nuh (peace be upon him), when the time of the flood came: carried him and Eve in a coffin: and buried them both at Bayt al-Maqdis: Ibn Jarir reported that: and Ibn Asakir reported: his head near the mosque of Ibrahim: and his feet near the Rock of Bayt al-Maqdis: and Eve died after him by a year and one: and they diverged on the span of her life: we already presented in the hadith of Ibn Abbas that her life was inscribed in the Preserved Tablet one thousand years: and this does not contradict what is in the Torah, that he lived nine hundred and thirty years: for their saying this is suspect, rejected when it contradicts the truth in our hands of what is preserved of the infallible: and also their saying permits the reconciliation between it and what is in the hadith:

for what is in the Torah, were it preserved, is interpreted as the span of his dwelling upon the earth after the descent: and it is nine hundred and thirty solar years: and it is in lunar nine hundred and fifty-seven years: and there is added to that three and forty years the span of his dwelling in the Garden before the descent according to what Ibn Jarir and others mentioned: and the total would be one thousand years: “when Adam died: the creatures wept over him seven days.

Ibn Asakir reported it: when Adam (peace be upon him) died: his son Chith (peace be upon him) took up the charges of the affair after him: and he was a prophet by the text of the hadith Ibn Hibban reported in his Sahih: that fifty leaves were sent down to him: and when his death came: he bequeathed to his son Anouch: and he took up the affair after him: then after him his son Qaynan: then after him his son Mahlail: and he is he whom the foreigners of the Persians claim to be the king of the seven climes: and that he is the first who cut the trees and built the great cities and the great fortresses: and that he is the one who built the city of Babylon: and the city of al-Sous the farthest: and that he vanquished Iblis and his troops: and scattered them from the earth to its extremities and the valleys of its mountains: and that he killed creatures of the mutinous jinn and the demons: and he had a great crown: and he harangued the people: and his dynasty lasted forty years: and when he died: his son Yard took up the affair after him: and when death drew near to him: he bequeathed to his son Khanoukh: and he is Idris (peace be upon him), according to the famous: and Allah (exalted is He) knows better.