to blame one who had repented. Moses too had repented, as when he said:

“My Lord, I have wronged myself, so forgive me.”

[Surah al-Qasas: 16]

And he said:

“Glory be to You! I repent to You, and I am the first of the believers.”

[Surah al-Arāf: 143]

And he said:

“Forgive us and have mercy on us, for You are the best of those who forgive. Ordain good for us in this world and in the Hereafter. Indeed, we have turned to You in repentance.”

[Surah al-Arāf: 155, 156]

Moreover, sinners among the children of Adam are many, so singling (1) Adam out for blame, rather than other people, has no justification.

Furthermore, Adam and Moses knew Allah too well for either of them to invoke the divine decree as an excuse for sin and for the other to accept it. If such an argument were acceptable, Iblīs too would have that same argument (2), as would the people of Noah, ʿĀd, Thamūd, and Pharaoh.

If the one who invoked the divine decree before Moses to justify committing a sin thereby defeated him in argument, Pharaoh could likewise defeat him with that same argument (3). And if Adam defeated Moses only because he lifted the blame (4) from the sinner (5) on account of the divine decree, Iblīs could use that same argument (6) against Adam concerning his refusal to prostrate to him. In truth, this amounts to arguing against Allah (7). Such people are Allah’s adversaries—the Qadariyya—who will be gathered (8) on the Day of Resurrection and driven to the Fire. Their argument is void before their Lord; upon them is wrath, and for them is a severe punishment.