Minhaj as-SunnahIbn Taimiya

among the recognized Muslim sects. They became numerous only among later generations. They called this “spiritual reality” and set it in opposition to the revealed law, failing to distinguish between the religious reality established by the revealed law—which entails perfecting such states of the heart as sincerity, patience, gratitude, reliance upon Allah, and love for Him—and the creational reality of divine decree, which must be believed in but may not be invoked to excuse acts of disobedience; rather, one submits to it when calamities strike.

Thus, one who truly knows Allah recognizes divine decree when calamities occur, so he is content and submits; but he seeks forgiveness and repents for sins and faults. Allah Most High says:

“So be patient, for Allah’s promise is certainly true, and seek forgiveness for your sin.”

[Surah Ghāfir: 55]

The servant is therefore commanded to endure calamities patiently and to seek forgiveness for his faults.

[THE HADITH OF THE DEBATE BETWEEN ADAM AND MOSES, PEACE BE UPON THEM BOTH]

Also belonging to this subject is the hadith concerning the debate between Adam and Moses, peace be upon them both. Al-Bukhārī and Muslim recorded it in their two Sahīh collections, as did others, on the authority of Abū Hurayrah, may Allah be pleased with him. It was also narrated with a good chain of transmission from Umar, may Allah be pleased with him, from the Prophet, may Allah bless him and grant him peace, who said:

“Adam and Moses debated with one another.”

In another wording: “Moses said, ‘My Lord, show me (1) Adam, whose sin caused us to leave Paradise.’ Moses then said, ‘O Adam, (2) you are the father of humanity. Allah created you with His hand, breathed into you of His spirit, and commanded His angels to prostrate themselves before you. Why did you cause both us and yourself to leave Paradise?’ Adam replied (3), ‘You are Moses, whom Allah chose to address directly and for whom He wrote the Torah with His hand. How long do you find that the following had been written therein—“Adam disobeyed his Lord and went astray”—before

(1) Ayn reads: “Show us.” (2) The words “O Adam” are absent from B and A. (3) The word “Adam” is absent from B and A.
مِنْ طَوَائِفِ الْمُسْلِمِينَ مَعْرُوفَةٌ، وَإِنَّمَا كَثُرُوا فِي الْمُتَأَخِّرِينَ، وَسَمَّوْا هَذَا حَقِيقَةً، وَجَعَلُوا الْحَقِيقَةَ تُعَارِضُ الشَّرِيعَةَ، وَلَمْ يُمَيِّزُوا بَيْنَ الْحَقِيقَةِ الدِّينِيَّةِ الشَّرْعِيَّةِ الَّتِي تَتَضَمَّنُ تَحْقِيقَ أَحْوَالِ الْقُلُوبِ كَالْإِخْلَاصِ وَالصَّبْرِ وَالشُّكْرِ وَالتَّوَكُّلِ وَالْمَحَبَّةِ لِلَّهِ، وَبَيْنَ الْحَقِيقَةِ الْكَوْنِيَّةِ الْقَدَرِيَّةِ الَّتِي يُؤْمَنُ بِهَا وَلَا يُحْتَجُّ بِهَا عَلَى الْمَعَاصِي لَكِنْ يُسَلَّمُ إِلَيْهَا عِنْدَ الْمَصَائِبِ. فَالْعَارِفُ يَشْهَدُ الْقَدَرَ فِي الْمَصَائِبِ فَيَرْضَى وَيُسَلِّمُ وَيَسْتَغْفِرُ وَيَتُوبُ مِنَ الذُّنُوبِ وَالْمَعَايِبِ، كَمَا قَالَ تَعَالَى: {فَاصْبِرْ إِنَّ وَعْدَ اللَّهِ حَقٌّ وَاسْتَغْفِرْ لِذَنْبِكَ} [سُورَةُ غَافِرٍ: ٥٥] ، فَالْعَبْدُ مَأْمُورٌ بِأَنْ يَصْبِرَ عَلَى الْمَصَائِبِ وَيَسْتَغْفِرَ مِنَ الْمَعَايِبِ. [حَدِيثُ احْتِجَاجِ آدَمَ وَمُوسَى عَلَيْهِمَا السَّلَامُ] وَمِنْ هَذَا الْبَابِ حَدِيثُ احْتِجَاجِ آدَمَ وَمُوسَى عَلَيْهِمَا السَّلَامُ، قَدْ أَخْرَجَاهُ فِي الصَّحِيحَيْنِ وَغَيْرِهِمَا عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ، وَرُوِيَ بِإِسْنَادٍ جَيِّدٍ عَنْ عُمَرَ رَضِيَ اللَّهُ عَنْهُ عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: " «احْتَجَّ آدَمُ وَمُوسَى» " وَفِي لَفْظٍ «أَنَّ مُوسَى قَالَ: " يَا رَبِّ أَرِنِي (١) آدَمَ الَّذِي أَخْرَجَنَا مِنَ الْجَنَّةِ بِخَطِيئَتِهِ، فَقَالَ مُوسَى: يَا آدَمُ (٢) أَنْتَ أَبُو الْبَشَرِ خَلَقَكَ اللَّهُ بِيَدِهِ وَنَفَخَ فِيكَ مِنْ رُوحِهِ، وَأَسْجَدَ لَكَ مَلَائِكَتَهُ، لِمَاذَا أَخْرَجْتَنَا وَنَفْسَكَ مِنَ الْجَنَّةِ؟ فَقَالَ لَهُ آدَمُ (٣) : أَنْتَ مُوسَى الَّذِي اصْطَفَاكَ اللَّهُ بِكَلَامِهِ، وَكَتَبَ لَكَ التَّوْرَاةَ بِيَدِهِ، فَبِكَمْ تَجِدُ فِيهَا مَكْتُوبًا: " {وَعَصَى آدَمُ رَبَّهُ فَغَوَى} " قَبْلَ أَنْ
(١) ع: أَرِنَا. (٢) يَا آدَمُ: سَاقِطَةٌ مِنْ (ب) ، (أ) . (٣) آدَمُ: سَاقِطَةٌ مِنْ (ب) ، (أ) .

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