`Abd al-Husayn Rejects the Hadith: “Musa and Adam’s Debate”
`Abd al-Husayn Rejects “The Walking of `Ala al-Hadrami with His Battalions upon the Sea”
December 3, 2015`Abd al-Husayn Rejects the Hadith Regarding the Age of Nabi Adam `alayh al-Salam
December 3, 2015BACK⇒ Return to Table of contents
‘Abdul Hussain Rejects the Hadith: “Musa and Adam’s Debate”
He says on page 177: “Similar is his hadith, ‘Musa and Adam, the likes of them debating’. He then starts to raise doubts regarding the hadith of the Prophet salla Llahu ‘alayhi wa sallam as usual. He says:
على كيفية تدل أنهما كانا من القدرية، وقد ظهرفيها آدم على موسى فحجه إلى كثير مما لا يليق بالأنبياء ،و يجب تنزيههم عنه
…in a manner which is indicative of them being from the Qadariyyah[1]. Musa was dominated by Adam in the debate and the manner in which he debated contained many an aspect which is not befitting of the Prophets. It is incumbent to prove their innocence in respect to such behaviour.
O reader, have a look at the entire hadith as reported by al Bukhari from Humaid ibn ‘Abdur Rahman who reports from Abu Hurairah radiya Llahu ‘anhu that the Messenger salla Llahu ‘alayhi wa sallam said:
‘
احتج آدم وموسى فقال له موسى أنت آدم الذي أخرجتك خطيئتك من الجنة فقال له آدم أنت موسى الذي اصطفاك الله برسالاته وبكلامه ثم تلومني على أمر قدر علي قبل أن أخلق فقال رسول الله فحج آدم موسى مرتين
Adam debated Musa. Musa said to him, “You are Adam. Your sin got you expelled from Jannat.”
Adam replied, “You are Musa, the one whom Allah granted the privileges of being His Rasul and speaking to Him? Despite this, you blame me for a matter that was decided regarding me, even before I was created.”
The Messenger salla Llahu ‘alayhi wa sallam then said the following statement twice, “Adam defeated Musa.”[2]
Our comment: The Imams of the Ahlul Bayt have reported this hadith. Tafsir al Qummi reports with his chain from Ibn ‘Umair — Ibn Muskan — Imam Jafar rahimahu Llah:
أن موسى (ع) سأل ربه أن يجمع بينه وبين آدم (ع) فجمع ، فقال له موسى : يا أبت ألم يخلقك الله بيده ، ونفخ فيك من روحه ، وأسجد لك ملائكته ،وأمرك أن لا تأكل من الشجرة ؟ فلم عصيته ؟ قال : يا موسى بكم وجدت خطيئتي قبل خلقي في التوراة ؟ قال : بثلاثين سنة ، قال : فهو ذلك ، قال الامام الصادق(ع) فحج آدم موسى (ع)
Musa ‘alayh al Salam asked his Rabb to arrange a meeting between him and Adam ‘alayh al Salam. They then got together.
Musa asked, “O my beloved father, Did Allah not create you with Himself, blow into you a soul from Himself and command the angels to prostrate before you? Did He not command you to abstain from eating from the tree?’ Why then, did you disobey Him?”
Adam replied, “O Musa, how many years prior to my creation did you find my sin (being pre-destined) in the Torah?”
Musa answered, “Thirty years (prior to it).”
Adam said, “That is the reason.”
Imam al Sadiq commented, “Adam defeated Musa.”[3]
Al Majlisi explains this hadith:
وجدان الخطيئة قبل الخلق إما في عالم الأرواح بأن يكون روح موسى (ع) اطلع على ذلك في اللوح ، أو أنه وجد في التوراة أن تقدير خطيئة آدم (ع) كان قبل خلقه بثلاثين سنة ، ويدل على الأخير ما سيأتي في خبر مسعدة ، وقوله (ع):( فحجّ) أي غلب عليه في الحجة وهذا يرجع الى القضاء القدر
Finding (mention) of the sin before creation could either mean that this took place in the realm of souls, in the sense that the soul of Musa discovered it in the Lawh (the preserved tablet), or he found in the Torah that the error of Adam was pre-destined thirty years before his creation. The second possibility is supported by the narration of Mas’adah. As for his statement, ‘He defeated him,’ it means he overpowered him as far as reasoning is concerned. This is a matter of pre-destination and the decision (of Allah).
‘Abdul Sahib states in his book, al Ambiya’, whilst commenting on this narration:
والذي يفهم من جواب موسى لآدم (ع) من أن الخطيئة كائنة ومقدرة من قبل خلق آدم ومن عالم الذر ، قلت خلق الأرواح قبل وجوده بألفي عام وهي المسئلة التي هي معركة الآراء وقد هلك فيها ناس كثير لسوء فهمهم وتأملهم وعدم تعقلهم لحقيقة فيها ،وهي مسألة قضاء الله وقدره لمخلوقه قبل وجوده
What can be understood from the answer of Adam to Musa is that the sin was pre-destined and pre-planned even before the creation of Adam and the realm of particles. I say, the souls were created two thousand years before his existence. This is the same matter which caused a clash of opinions. Many have been destroyed on account of their poor understanding[4], contemplation and not being able to grasp the reality of the matter. It is a matter of pre-destination and planning of Allah with regards to his creation, long before Adam’s existence.[5]
What does ‘Abdul Hussain have to say regarding the narration of his Imam and the explanations of his scholars regarding this hadith?
NEXT⇒ ‘Abdul Hussain Rejects “The Walking of ‘Ala al Hadrami with His Battalions upon the Sea”
[1] A deviant sect who deny the Islamic doctrine of Taqdir (pre-destination).
[2] Sahih al Bukhari, al Ambiya’, al Qadr, al Khuluq, Tafsir al Qur’an, Sahih Muslim, al Qadr.
[3] Tafsir al Qummi, 1/44; Bihar al Anwar, 5/89, 11/163, 188; Nur al Thaqalayn, 1/61; al Ambiya’ Hayatuhum wa Qisasuhum, pg. 28-29; al Anwar al No’maniyyah, 1/231; al Burhan, 2/7; Minhaj al Bara’ah, 1/37-38; Tafsir al Qur’an al Karim, 1/333.
[4] ‘Abdul Hussain is an example of this.
[5] Al Ambiya’, pg. 28-29.
BACK⇒ Return to Table of contents
‘Abdul Hussain Rejects the Hadith: “Musa and Adam’s Debate”
He says on page 177: “Similar is his hadith, ‘Musa and Adam, the likes of them debating’. He then starts to raise doubts regarding the hadith of the Prophet salla Llahu ‘alayhi wa sallam as usual. He says:
على كيفية تدل أنهما كانا من القدرية، وقد ظهرفيها آدم على موسى فحجه إلى كثير مما لا يليق بالأنبياء ،و يجب تنزيههم عنه
…in a manner which is indicative of them being from the Qadariyyah[1]. Musa was dominated by Adam in the debate and the manner in which he debated contained many an aspect which is not befitting of the Prophets. It is incumbent to prove their innocence in respect to such behaviour.
O reader, have a look at the entire hadith as reported by al Bukhari from Humaid ibn ‘Abdur Rahman who reports from Abu Hurairah radiya Llahu ‘anhu that the Messenger salla Llahu ‘alayhi wa sallam said:
‘
احتج آدم وموسى فقال له موسى أنت آدم الذي أخرجتك خطيئتك من الجنة فقال له آدم أنت موسى الذي اصطفاك الله برسالاته وبكلامه ثم تلومني على أمر قدر علي قبل أن أخلق فقال رسول الله فحج آدم موسى مرتين
Adam debated Musa. Musa said to him, “You are Adam. Your sin got you expelled from Jannat.”
Adam replied, “You are Musa, the one whom Allah granted the privileges of being His Rasul and speaking to Him? Despite this, you blame me for a matter that was decided regarding me, even before I was created.”
The Messenger salla Llahu ‘alayhi wa sallam then said the following statement twice, “Adam defeated Musa.”[2]
Our comment: The Imams of the Ahlul Bayt have reported this hadith. Tafsir al Qummi reports with his chain from Ibn ‘Umair — Ibn Muskan — Imam Jafar rahimahu Llah:
أن موسى (ع) سأل ربه أن يجمع بينه وبين آدم (ع) فجمع ، فقال له موسى : يا أبت ألم يخلقك الله بيده ، ونفخ فيك من روحه ، وأسجد لك ملائكته ،وأمرك أن لا تأكل من الشجرة ؟ فلم عصيته ؟ قال : يا موسى بكم وجدت خطيئتي قبل خلقي في التوراة ؟ قال : بثلاثين سنة ، قال : فهو ذلك ، قال الامام الصادق(ع) فحج آدم موسى (ع)
Musa ‘alayh al Salam asked his Rabb to arrange a meeting between him and Adam ‘alayh al Salam. They then got together.
Musa asked, “O my beloved father, Did Allah not create you with Himself, blow into you a soul from Himself and command the angels to prostrate before you? Did He not command you to abstain from eating from the tree?’ Why then, did you disobey Him?”
Adam replied, “O Musa, how many years prior to my creation did you find my sin (being pre-destined) in the Torah?”
Musa answered, “Thirty years (prior to it).”
Adam said, “That is the reason.”
Imam al Sadiq commented, “Adam defeated Musa.”[3]
Al Majlisi explains this hadith:
وجدان الخطيئة قبل الخلق إما في عالم الأرواح بأن يكون روح موسى (ع) اطلع على ذلك في اللوح ، أو أنه وجد في التوراة أن تقدير خطيئة آدم (ع) كان قبل خلقه بثلاثين سنة ، ويدل على الأخير ما سيأتي في خبر مسعدة ، وقوله (ع):( فحجّ) أي غلب عليه في الحجة وهذا يرجع الى القضاء القدر
Finding (mention) of the sin before creation could either mean that this took place in the realm of souls, in the sense that the soul of Musa discovered it in the Lawh (the preserved tablet), or he found in the Torah that the error of Adam was pre-destined thirty years before his creation. The second possibility is supported by the narration of Mas’adah. As for his statement, ‘He defeated him,’ it means he overpowered him as far as reasoning is concerned. This is a matter of pre-destination and the decision (of Allah).
‘Abdul Sahib states in his book, al Ambiya’, whilst commenting on this narration:
والذي يفهم من جواب موسى لآدم (ع) من أن الخطيئة كائنة ومقدرة من قبل خلق آدم ومن عالم الذر ، قلت خلق الأرواح قبل وجوده بألفي عام وهي المسئلة التي هي معركة الآراء وقد هلك فيها ناس كثير لسوء فهمهم وتأملهم وعدم تعقلهم لحقيقة فيها ،وهي مسألة قضاء الله وقدره لمخلوقه قبل وجوده
What can be understood from the answer of Adam to Musa is that the sin was pre-destined and pre-planned even before the creation of Adam and the realm of particles. I say, the souls were created two thousand years before his existence. This is the same matter which caused a clash of opinions. Many have been destroyed on account of their poor understanding[4], contemplation and not being able to grasp the reality of the matter. It is a matter of pre-destination and planning of Allah with regards to his creation, long before Adam’s existence.[5]
What does ‘Abdul Hussain have to say regarding the narration of his Imam and the explanations of his scholars regarding this hadith?
NEXT⇒ ‘Abdul Hussain Rejects “The Walking of ‘Ala al Hadrami with His Battalions upon the Sea”
[1] A deviant sect who deny the Islamic doctrine of Taqdir (pre-destination).
[2] Sahih al Bukhari, al Ambiya’, al Qadr, al Khuluq, Tafsir al Qur’an, Sahih Muslim, al Qadr.
[3] Tafsir al Qummi, 1/44; Bihar al Anwar, 5/89, 11/163, 188; Nur al Thaqalayn, 1/61; al Ambiya’ Hayatuhum wa Qisasuhum, pg. 28-29; al Anwar al No’maniyyah, 1/231; al Burhan, 2/7; Minhaj al Bara’ah, 1/37-38; Tafsir al Qur’an al Karim, 1/333.
[4] ‘Abdul Hussain is an example of this.
[5] Al Ambiya’, pg. 28-29.