Muslim

Hadith Commentary: Benefits and Issues: (1)
The creation of Prophet Adam (alayhis salam) was for the purpose of being sent to the world. In this, there was no involvement of any action or deed of Prophet Adam (alayhis salam); it was a matter of divine decree (takweeni). And Prophet Adam (alayhis salam) repented for his action and sought forgiveness. Therefore, he did not use predestination (qadar) as an argument for his deed; rather, he used it as an argument regarding the calamity of being expelled from Paradise. It is not permissible to use predestination as a proof for one’s actions, but it is correct to use it as an argument regarding calamities that befall a person. That is why it is said: one should not use predestination as a proof or argument for faults, so that a person may be able to repent and seek forgiveness for his sins and strive to refrain from them. However, one should use it as an argument regarding calamities, so that one may have patience and consolation, because after being afflicted with hardship or calamity, there is no benefit in impatience or restlessness; rather, it is harmful, as by being deprived of patience and composure, a person is also deprived of reward, and nothing is gained as a result of this impatience and restlessness.

(2)
Allah Ta’ala gave you the Torah, written with His own hand.
“Allah is the Creator of this universe, and the universe and everything within it is created. Just as we are not aware of the reality and essence of the Creator’s Being, likewise we are not aware of the modality and form of His Hand. Just as His Being is befitting and appropriate to His attribute of being the Creator, likewise His Hand is also in accordance with the majesty of His attribute of being the Creator. We must have faith in this and should not discuss or debate about its modality or form—how it is.”

Relevance Between the Chapter Heading and the Hadith
The Chapter of Sahih Bukhari: «بَابُ وَفَاةِ مُوسَى، وَذِكْرُهُ بَعْدُ} :»
Imam Bukhari rahimahullah, in the chapter heading, has deduced from the death of Musa alayhis salam and the events that followed. However, the above-mentioned hadith narrated from Sayyiduna Abu Hurairah radi Allahu anhu contains neither any mention of the death of Musa alayhis salam nor any incident regarding the events after him. Therefore, the relevance between the chapter heading and the hadith appears difficult to discern.

Imam Bukhari rahimahullah, in accordance with his usual meticulousness, has established a subtle connection between the hadith and the chapter heading. If one reflects upon its text, Adam alayhis salam said to Musa alayhis salam:

“You are blaming me for a matter which Allah had decreed for me before my creation.”

Here, Adam alayhis salam has clearly mentioned the writing of predestination (qadar), and in the chapter heading, the death of Musa alayhis salam is mentioned. Therefore, the relevance is that just as Adam alayhis salam’s expulsion from Paradise was recorded in predestination before his creation, likewise, the death of Musa alayhis salam was also recorded in predestination before his birth, and all the events after him are also inscribed in predestination.

This is supported by the following verse of the Noble Qur’an:
«وَمَا يُعَمَّرُ مِن مُّعَمَّرٍ وَلَا يُنقَصُ مِنْ عُمُرِهِ إِلَّا فِي كِتَابٍ» [فاطر : 11/35]
“And whoever is granted a long life or whose life is shortened, all is written in a Book.”

Therefore, the connection of the chapter heading with the hadith is in the nature of the writing of predestination (qadar).

Hadith Commentary:
In this hadith as well, there is mention of the virtue of Musa (alayhis salam), that Allah Ta'ala chose him and granted him prophethood.
This is the point of relevance between the chapter and the hadith.

Hadith Commentary:
➊
In this hadith, there is mention of the virtue of Musa (alayhis salam).
From the style of Imam Bukhari (rahimahullah), it appears that the aforementioned debate took place after these personalities had passed away.
It is possible that Allah Ta’ala gave them life like the martyrs, and they had this conversation.

➋
The meaning of Adam’s (alayhis salam) statement is not that Allah Ta’ala made eating from the tree obligatory upon him, so that he ate it out of compulsion and without choice. Rather, the intent is that Allah Ta’ala had decreed this matter even before my life and, based on His knowledge, had decided that this would certainly occur. Therefore, how could I go against Allah’s prior knowledge and decision, while you, being unaware of Allah’s pre-eternal knowledge, are mentioning only my choice and action, which is merely a cause.
And you have forgotten the real matter, which is the decree (qadar).
(‘Umdat al-Qari: 11/143)

Hadith Commentary:
Prophet Adam (alayhis salam) is the forefather of all mankind.
Except for Prophet Musa (alayhis salam), who was a specially chosen Prophet of Allah the Exalted, who else could have engaged in such a conversation?
Although Prophet Adam (alayhis salam) was of a lower rank compared to Prophet Musa (alayhis salam), nevertheless, he was the elder. He gave such a reply that Prophet Musa (alayhis salam) became silent.
From this, it is established that divine decree (qadar) is true; whatever is written in one's destiny will certainly come to pass.
Those who deny Allah’s decree (qadar) are deprived of faith.
May Allah guide them.

Hadith Commentary:
It is not correct to present predestination (qadar) as an excuse or justification, but Prophet Adam (alayhis salam) presented predestination as an excuse.
In reality, there are two types of using predestination as an excuse:
➊ One is that a person, in order to embolden himself in disobedience and sins, refers to predestination and says, “I have no fault in this calamity and sin; it was written in predestination.”
Undoubtedly, such an excuse is not permissible.
➋ The second type is that a person has repented from the sin, but even then his heart is not at ease, so in order to comfort his heart, it is permissible at such a time to present predestination as an excuse.
Prophet Adam (alayhis salam) had repented for disobeying Allah’s command, but for the comfort of his heart, he made an excuse based on predestination. Then, the reason for Prophet Adam (alayhis salam) prevailing in this discussion was that his perspective was on the eternal predestination, whereas Prophet Musa’s (alayhis salam) perspective was on the apparent action, which itself is subject to the eternal predestination. Therefore, Prophet Adam (alayhis salam) prevailed, and Prophet Musa (alayhis salam) could not give any reply.
And Allah knows best.

Hadith Commentary:
1.
The entire life of Musa (alayhis salam) was spent enduring hardships and difficulties from both his own people and outsiders. Eventually, one day, when he reflected, he concluded that had he not come into this world of color and fragrance, perhaps he would not have faced such mental anguish. Then he requested Allah Ta’ala for a meeting with Adam (alayhis salam), so that he could present his plea and lighten his sorrow, the details of which are known from the following hadith.

It is narrated from Umar ibn al-Khattab (radi Allahu anhu), who said that the Messenger of Allah (sallallahu alayhi wa sallam) said:
“Musa (alayhis salam) supplicated:
‘O my Lord! Show me Adam (alayhis salam), who removed us and himself from Paradise.’
So Allah Ta’ala arranged his meeting with Adam (alayhis salam). Musa (alayhis salam) said:
‘Are you our father Adam?’ Adam (alayhis salam) replied: ‘Yes.’ Musa (alayhis salam) said:
‘Are you the one into whom Allah Ta’ala breathed His spirit, taught the names of all things, and commanded all the angels to prostrate to you, so they prostrated?’ Adam (alayhis salam) said:
‘Yes.’
Musa (alayhis salam) said:
‘What made you do that which caused you and us to be expelled from Paradise?’ Adam (alayhis salam) said to him:
‘Who are you?’ He replied:
‘I am Musa (alayhis salam).’
Adam (alayhis salam) said:
‘Are you the Prophet of Banu Isra’il, with whom Allah Ta’ala spoke directly, and between whom and Himself He did not place any intermediary from among His creation?’ Musa (alayhis salam) said:
‘Yes.’
Adam (alayhis salam) said:
‘Did you not find that all of this was already written in the Book of Allah before I was created?’ Musa (alayhis salam) replied:
‘Indeed.’
Adam (alayhis salam) said:
‘Then why do you blame me for something which had already been decreed by Allah Ta’ala before me?’ Upon this, the Messenger of Allah (sallallahu alayhi wa sallam) said:
‘Adam (alayhis salam) prevailed over Musa (alayhis salam) in argument.’
(Sunan Abi Dawud, Kitab al-Sunnah, Hadith: 4702)

2.
“Taqdir” (Divine Decree), that is, the eternal and everlasting knowledge of Allah Ta’ala, is absolutely true; nothing, even to the extent of an atom, can differ from it. However, this knowledge does not compel the servants, therefore it is not permissible for people to use taqdir as an excuse or pretext for their future actions, because everyone has been made responsible for choosing the right path and acting accordingly.

But in matters of past events, mentioning taqdir as an excuse is permissible, just as Adam (alayhis salam) presented this decree as an excuse.

Hadith Commentary:
Apparently, this discussion must have taken place while Musa (alayhis salam) was in the world.
Some have said that this discussion will take place on the Day of Resurrection.
Imam Bukhari, by saying "with Allah" (indallah), has indicated this very point.
In the narration of Abu Dawud, it is mentioned that Musa (alayhis salam) requested Allah, "O Lord! Show me Adam, who caused us to be expelled from Paradise," and thus this meeting took place.
Adam (alayhis salam) prevailed by referring to predestination (qadar).
This is the very relevance to the Book of Qadar (Kitab al-Qadr).

Hadith Commentary:
(1)
In Sahih Muslim, this debate is detailed, in which the virtues of Adam and Musa (alayhim as-salam) are mentioned. In this narration, these words are also present: Adam (alayhis-salam) said to Musa (alayhis-salam): "How long before my creation did Allah, the Exalted, write the Torah?" Musa (alayhis-salam) replied: "Forty years before." Adam (alayhis-salam) said: "Did you find it written in it: 'Adam disobeyed his Lord, so he went astray'?" He said: "Yes." Adam (alayhis-salam) said: "Then why do you blame me for a matter which Allah, the Exalted, had written in my destiny forty years before my creation?" (Sahih Muslim, al-Qadr, Hadith: 6744 (2652))

(2)
Allah, the Exalted, had written in the decree, before creating the universe, the creation of Adam (alayhis-salam), commanding the angels to prostrate to him, settling him in Paradise, forbidding him from approaching a certain tree, then his eating from it, and as a consequence, his expulsion from Paradise. In response to this, Adam (alayhis-salam) only wept and lamented; he did not utter a single word beyond this. He only dared to utter words of seeking forgiveness (istighfar) when they were inspired to him by his Lord Himself. It is solely the right of the Creator to question the creation regarding any matter.

(3)
It was possible that someone might think that perhaps Adam (alayhis-salam) was unable to respond at that time. To resolve this issue, Allah, the Exalted, arranged a gathering of dialogue in the unseen realm. For the conversation with Adam (alayhis-salam), Allah, the Exalted, chose from among his descendants one who was naturally sharp-tempered and raised in comfort, so that he could initiate the conversation and present this very topic of question and answer before him. In any case, Adam (alayhis-salam) gave such a response that Musa (alayhis-salam) was left silent. However, here the matter was between creation and creation, but when this same matter was presented before the Creator, Adam (alayhis-salam) had no answer except to weep and lament.

(4)
Mentioning predestination (qadar) in the face of calamity is a sign of contentment with the divine decree (rida bil-qada), but presenting predestination as an excuse for sin and disobedience is extreme audacity. There is no doubt that predestination, that is, the eternal and everlasting knowledge of Allah, the Exalted, is absolutely true; nothing can differ from it in the slightest. However, this knowledge does not compel the servants. It is not permissible for people to use predestination as an excuse or justification for their future actions, because every person has been made responsible for choosing the right path and acting accordingly. However, if a sin does occur, then mentioning predestination as an excuse is permissible. And Allah knows best.

Hadith Commentary:

In this hadith, there is clear affirmation of speech (kalam) for Musa (alayhis salam), thus those who interpret it figuratively are entirely mistaken. When Allah is capable of everything, is He not capable of speaking directly, without any intermediary, to whomever He wills, just as He did with Musa (alayhis salam)? This is an explicit refutation of the corrupt views of the Jahmiyyah and the Mu'tazilah.

Hadith Commentary:
➊
The Mu'tazilah hold the view that speech (kalam) is not an attribute of Allah, rather He creates it in air or in a tree.
They claim that the speech which Musa (alayhis salam) heard was created by Allah in the tree.
Imam Bukhari rahimahullah has presented this hadith to refute them.
In it, messengership (risalah) and speech (kalam) are mentioned separately.
For messengership, an angel brings revelation (wahy), whereas speech (kalam) occurs directly.
➋
Hafiz Ibn Hajar rahimahullah has narrated a report in these words:
“Adam (alayhis salam) said to Musa (alayhis salam):
You are such a messenger with whom Allah spoke directly from behind a veil.
There was no intermediary of creation or anything else in between.”
(Sunan Abi Dawud, Kitab al-Sunnah, Hadith: 4702 and Fath al-Bari: 11/618)
➌
In any case, this hadith clearly affirms that Allah spoke with Musa (alayhis salam).
Allah is fully capable over all things, so is He not capable of speaking directly, without any intermediary, to whomever He wills, whenever He wills, just as He spoke to Musa (alayhis salam)?
Those who make interpretations (ta’wil) of this are, in reality, paving the way for the denial of the attribute of speech (sifat al-kalam).
(QATALAHUMULLAHU ANNA YU’FAKOON)

Hadith Commentary: Benefits and Issues: The intent of Musa (alayhis salam) in this narration is that, had you not eaten from the fruit of the tree in Paradise, you would not have been expelled from Paradise, and people would not have become captives of worldly interests and desires, nor would Satan have been able to mislead them, nor would people have been deprived of Paradise by disobeying Allah. However, Adam (alayhis salam) had no role in being expelled from Paradise, and people were sent to this world only for the purpose of trial and testing. The means of protection from Satan have also been explained through intellect, understanding, and the messengers, and Adam (alayhis salam) has no involvement in this matter. This is just like holding the honeybee responsible for the death of the moth.

Explanation:
1:
That is, the soul which is created by Allah, and which every living being is in need of.

2:
In Sahih Muslim, it is explicitly stated that this debate between Adam and Musa took place before Allah, Lord of the worlds. (And Allah knows best)

Commentary:
(1)
The meeting between Adam and Musa (alayhim as-salam) may have taken place in Paradise, or it may have occurred in the realm of souls (al-ruh). And Allah knows best.

(2)
The purpose of Musa (alayhis-salam) was not to reproach Adam (alayhis-salam) for his mistake, because that mistake had already been forgiven by Allah, the Exalted. The Divine statement is:
﴿ثُمَّ اجتَبٰـهُ رَ‌بُّهُ فَتابَ عَلَيهِ وَهَدٰى﴾ (Taha: 122)
“Then his Lord chose him, accepted his repentance, and guided him.”
His intent was that, because of you, all of mankind had to face the difficulties and hardships of the world. In response, Adam (alayhis-salam) clarified that these hardships had already been written in the decree (qadar) and their decision had been made long before.

(3)
The Messenger of Allah (sallallahu alayhi wa sallam) said three times:
Adam (alayhis-salam) prevailed.
This repetition was for emphasis, so that it would be well understood that whatever happened from Adam (alayhis-salam) was the execution of Allah’s decree (qadar) and Divine will (mashi’ah).

Hadith Authentication:
[وأخرجه مسلم 2652، من حديث مالك، والبخاري 6614، من حديث ابي الزناد به ● وفي رواية يحيي بن يحيي : ”بِرِسَالَتِهِ“]
[تفقه : :]
➊ This debate and discussion between Adam alayhis salam and Musa alayhis salam took place in the realm of Barzakh, in the heavens. Once, the hadith scholar Abu Muawiyah Muhammad bin Khazim al-Dareer (d. 198 AH) narrated this hadith about the debate, so a man asked: Where did Adam and Musa alayhimas salam meet? Upon hearing this, the Abbasid Caliph Harun al-Rashid rahimahullah became very angry and imprisoned that man. He considered that person's words to be the words of heretics and zindiqs. [ديكهئے كتاب المعرفته والتاريخ للامام يعقوب بن سفيان الفارسي 181/2، 182 و سنده صحيح، تاريخ بغداد 243/5 وسنده صحيح] It is understood from this that mocking a hadith is the work of heretics and zindiqs.

➋ Allah Ta'ala created Adam alayhis salam with His two hands [ديكهئے سوره ص : 75] as befits His majesty and greatness. The hand of Allah is His attribute, belief in which is obligatory. To interpret "hand" here as "power" is invalid and rejected because it is contrary to the understanding of the pious predecessors (salaf saliheen).

In the book "al-Fiqh al-Akbar," which is attributed to Imam Abu Hanifah rahimahullah but is not authentically established, it is written: «فما ذكره الله تعالىٰ فى القرآن من ذكر الوجه واليد والنفس فهو له صفات بلا كيف ولا يقال إن يده قدرته أو نعمته لأن فيه إبطال الصفة وهو قول أهل القدر والإعتزال ولكن يده صفته بلا كيف» "And for Him is a hand, a mouth, and a self (nafs), as is mentioned in the Noble Qur'an, but their modality (kayfiyyah) is unknown. And it is not correct to say that by 'hand' is meant 'power' or 'blessing,' because saying so would necessitate the negation of His attribute, and this is the doctrine of the deniers of predestination (qadariyyah) and the Mu'tazilah. Rather, it should be said that the hand is His attribute, the modality of which is unknown." [الفقه الاكبر مع شرح ملا على قاري ص36، 37، البيان الازهر، اردو ترجمه صوفي عبدالحميد سواتي ديوبندي ص32]

The meaning of "unknown modality" (majhool al-kayfiyyah) is that its reality is not known to us.

Note:
This reference is presented because a group among the Hanafi scholars and others consider this book to be authored by Imam Abu Hanifah rahimahullah. See "Muqaddimat al-Bayan al-Azhar" by Muhammad Sarfaraz Khan Safdar Deobandi (pp. 16–23).

◄ Sarfaraz Khan Safdar writes: "In short, 'al-Fiqh al-Akbar' is indeed the work of our master Imam Abu Hanifah rahimahullah, there is no doubt in it (la rayba fihi)." [مقدمة البيان الازهر ص23] The narrator of this Deobandi "la rayba fihi" book, Abu Muti' al-Hakam bin Abdullah al-Balkhi, is considered unreliable by the majority of hadith scholars. Regarding him, the Imam of Ahl al-Sunnah, Imam Ahmad bin Hanbal rahimahullah, said: «لا ينبغي أن يروي عنه۔۔ شيء» "Nothing should be narrated from him." [كتاب العلل 2/258 ت1864]

◄ The great Imam of the science of narrators, Yahya bin Ma'in rahimahullah, said: «وأبو مطيع الخراساني ليس بشيءٍ» "And Abu Muti' al-Khurasani is nothing (i.e., not reliable at all)." [تاريخ ابن معين رواية الدوري : 4760]

◄ In addition to them, other hadith scholars such as Imam al-Nasa'i rahimahullah, Abu Hatim al-Razi, and Hafiz Ibn Hibban and others have also criticized him. Among the later scholars, Hafiz al-Dhahabi rahimahullah, regarding a hadith, said: «فهٰذا وضعه أبومطيع عليٰ حماد» "So Abu Muti' fabricated it upon Hammad (bin Salamah)." [ميزان الاعتدال 3/42]

It is thus clear that, according to Hafiz al-Dhahabi rahimahullah, the aforementioned Abu Muti' was a fabricator (liar, forger of hadith). Despite this severe criticism, it is extremely strange and astonishing for some people to call the treatise "al-Fiqh al-Akbar" as "la rayba fihi" (there is no doubt in it)! !

➌ Belief in predestination (qadar) is obligatory.

➍ The statement of those who say, "Paradise has not yet been created," is false and rejected, because Allah Ta'ala placed Adam alayhis salam in Paradise. According to Ahl al-Sunnah, both Paradise and Hell are created and will remain forever, and this is the correct belief.

➎ There are two types of those who err and sin:

First: Those who, after making a mistake or committing a sin, sincerely repent, feel deep remorse and regret, and make every effort to reform themselves in the future.

Second: Those who, after making a mistake or committing a sin, persist in it, do not repent, do not feel remorse or regret, nor do they make any effort to reform themselves.

For the first group, it is permissible to use predestination (qadar) as an argument, but for the second group, it is not permissible to use predestination as an argument. For details, see [شفاء العليل لابن القيم ص35، 36، وشرح حديث جبريل عربي ص65 67، اردو ص104 تا 107،]

● Whoever, after sinning or disbelieving, does not repent and then uses predestination as an argument, this method is that of the polytheists and disbelievers. See Surah al-An'am (verse: 148) and Surah al-Nahl (verse: 35).

➏ This hadith in Sahih Muslim is also present in brief form in Sahih Bukhari. [ح 34٠9، 4736، 7515]

➐ In debate and discussion, it is absolutely correct to present as evidence against the opposing party that which they themselves accept as true and valid.

Benefits:
From the mentioned hadith, it is understood that a son may engage in debate and discussion with his father, and a junior may do so with a senior scholar, for the purpose of expressing the truth or increasing knowledge, provided that such debate and discussion are based on facts, and not like the debates and discussions of today, which are entirely for the sake of prejudice, extremism, and belittling or humiliating one another.

The intention of Sayyiduna Musa alayhis salam was not to reproach Sayyiduna Adam alayhis salam for his mistake, since his mistake had already been forgiven by Allah, as the Exalted has said:
«﴿ثُمَّ اجتَبٰهُ رَبُّه فَتَابَ عَلَيهِ وَهَدٰي﴾» [طٰه : 122 ]
“Then his Lord chose him, turned to him with forgiveness, and guided him.”

Rather, the purpose of his statement was that all of mankind had to face difficulties and hardships because of you. So Sayyiduna Adam alayhis salam replied that it had been written in my destiny forty years before. [بخاري ، كتاب القدر ، رقم : 6614]

By giving this answer, Sayyiduna Adam alayhis salam clarified that these hardships had already been written in destiny. It is thus known that destiny (qadar) is true and established, but most ignorant people fall into the misunderstanding that whatever is in destiny will inevitably occur, and, keeping this in mind, they commit sins. However, man is not absolutely compelled; both (good and evil) paths have been shown to him, and he has been required to follow the good path. As the Exalted has said:
«﴿ اِنَّا هَدينَهُ السَّبِيلَ اِمَّا شَاِكراً وَّ اِمَّا كَفُورًاه ﴾» [ الدهر : 3 ]
“We showed him the way, whether he be grateful or ungrateful.”

Destiny (qadar) is Allah’s complete and prior knowledge, and Allah’s pleasure and approval is something else. If a thief says that stealing was written in his fate, still his hand will be cut off, for it is also written in his destiny that his hand will be cut. As when Sayyiduna Umar radi Allahu anhu was about to enforce the hadd (legal punishment) for theft on a man, the man said: “It was written in destiny like this; what is my fault?” He replied: “According to destiny, we are cutting your hand; what is our fault in this?”

Benefit:
In this hadith, the debate between our master and father Adam alayhis salam and our master Musa alayhis salam is mentioned. Where this debate took place, its true knowledge is with Allah Ta’ala. Since this was stated by the Noble Prophet sallallahu alayhi wa sallam, and every statement of his is revelation, we have faith in it; we do not have the audacity to object. It is not necessary that every matter is understood by everyone at all times.

It is unfortunate that some blind in intellect have, due to their deficient reasoning, launched attacks against countless authentic ahadith. Our intellect must be subordinate to the Qur’an and Sunnah, and it should be in accordance with the Qur’an and Sunnah. The religion of Islam is not dependent on anyone’s intellect; rather, our intellect is in need of the religion. That is a satanic slaughterhouse which denies ahadith and promotes the fitnah of rejecting hadith. That is an oppressive intellect which mocks authentic ahadith.

Furthermore, this hadith also proves that predestination (qadar) is true, and the correct meaning of predestination is that whatever humans were to do, it was already in the knowledge of Allah Ta’ala, because Allah Ta’ala is fully aware of every kind of unseen, and that is what was written; this is called predestination (qadar). Here, some among us have defined predestination as: whatever Allah Ta’ala has written, that is what we must do. This definition is not correct; the first definition we have given is the correct one.