In light of this, it is entirely plausible that the origin of this report is among the Isrāʾīliyyāt—stories that seeped into the Muslim milieu from certain converts among the People of the Book, from others who never embraced Islam, or directly from their scriptures, sources that cannot be trusted because of the alteration and distortion they have undergone, as Shaykh al-Islām has detailed in his writings. One of those weak transmitters then elevated the tale to the Prophet ﷺ, whether by mistake or by design.

How this ḥadīth contradicts the Qur’an

Among the strongest proofs cited by scholars for declaring the narration fabricated and void is that it conflicts with the Noble Qur’an in two respects:

1. The report claims Allah forgave Adam because he sought intercession through him ﷺ, whereas Allah says: “Then Adam received words from his Lord, and He accepted his repentance. Indeed, He alone is the Oft-Returning, the Merciful” (Q 2:37).

The explanation of these “words” given by the Interpreter of the Qur’an, Ibn ʿAbbās, contradicts the ḥadīth. Al-Ḥākim records (3/545) that regarding the verse “Then Adam received words from his Lord,” Ibn ʿAbbās said:

“My Lord, did You not create me with Your own Hands?” He replied, “Yes.”
“Did You not breathe into me of Your Spirit?” He replied, “Yes.”
“My Lord, did You not settle me in Your Garden?” He replied, “Yes.”
“Did Your mercy not precede Your wrath?” He replied, “Yes.”
He further asked, “If I repent and mend my ways, will You return me to the Garden?” He replied, “Yes.”
Ibn ʿAbbās concluded: That is the meaning of His words, “Then Adam received words from his Lord.”

Al-Ḥākim declared the chain authentic, and al-Dhahabī concurred—and their judgement is sound.

I say: This statement of Ibn ʿAbbās possesses the status of a marfūʿ report for two reasons:

First: it concerns matters of the unseen that cannot be spoken of purely on the basis of personal opinion.