already repented (1). Another view is that Adam was his father (2), and a son does not blame his father. Some say that the sin occurred under one religious law (3), while the blame came under another.
All such explanations, however, miss the hadith’s intended meaning. The hadith is concerned only with accepting the divine decree when calamities occur. Moses did not blame Adam for the violation of Allah’s right entailed by the sin; rather, (4) he blamed him because of the calamity that befell his descendants. Hence he said, “Show us Adam, who caused us and himself to be expelled from Paradise.” And he said, “Why did you cause us and yourself to be expelled from Paradise?” This wording (5) is reported through some chains of transmission of the hadith, though not through all of them.
This is correct (6), for Adam had already repented of the sin, and Moses knew Allah too well
(1) N reads: “It is a valid argument, for he had repented”; M: “It is a valid argument, for he had indeed repented”; B and A: “It is a valid argument, for he had already repented.”
(2) B and A read: “Another view is that Adam was his father”; M: “Another view is that this was because Adam was his father.”
(3) B and A read: “Others said that the sin occurred under his religious law”; M: “Another view is that the sin occurred under his religious law”; N: “Some held that the sin occurred under his religious law.”
(4) M reads: “for Allah’s right entailed in the sin; rather”; N: “with respect to Allah’s right entailed in the sin; rather”; Ayn: “for Allah’s creation in this world; rather.” In *Risālat al-Ihtijāj bi-l-Qadar* (*Majmūʿat al-Rasāʾil al-Kubrā*, 2/100; *Majmūʿat Fatāwā al-Riyād*, 8/262–272), Ibn Taymiyya states: “The correct view concerning the account of Adam and Moses is that Moses blamed Adam only for the calamity that befell him and his descendants because of what Adam had done, not because one who fails to obey a command is a sinful transgressor.”
(5) A and B read: “Thus.”
(6) Ayn reads: “It is therefore correct.”