"to win them over to Islam." It was recorded by Abū al-ʿAbbās ibn ʿUqdah al-Ḥāfiẓ as mentioned in "al-Iṣābah." This addition in this wording is closer to the context because it indicates that there was a gift for others besides al-Furāt, but as for him, he was given nothing due to confidence in his faith. Rather, he pardoned al-Furāt and did not kill him to win his heart. However, this addition also has a flaw, which is the ʿanʿanah [ambiguous transmission] of Zakarīyā ibn Abī Zāʾidah, for he was known to practice tadlīs [concealing defects in the isnād]. If it is said: Likewise, Abū Isḥāq al-Sabīʿī was known to practice tadlīs, and all the chains of transmission rely on him as mentioned before, and he used ʿanʿanah? I say: Yes, but their statement regarding al-Thawrī that he was the most reliable in narrating from Abū Isḥāq perhaps indicates that he would only narrate from him what was explicitly stated as a direct transmission, as they said regarding Shuʿbah's narration from him. And Allāh knows best.
" أتألفهم على الإسلام ". أخرجه أبو العباس بن عقدة الحافظ كما في " الإصابة ". وهذه الزيادة بهذا اللفظ أقرب إلى السياق لأنه يدل على أنه كان هناك عطاء لغير الفرات، وأما هو فلم يعطه شيئا ثقة بإيمانه، وإنما عفا عن فرات ولم يقتله تألفا لقلبه. على أن هذه الزيادة فيها علة أيضا وهي عنعنة زكريا بن أبي زائدة فإنه كان مدلسا. فإن قيل: فكذلك أبو إسحاق السبيعي كان مدلسا، ومدار الطرق كلها عليه كما سبق، وقد عنعنه؟ قلت: نعم لكن قولهم في الثوري أنه أثبت الناس فى أبي إسحاق لعله يشعر أنه كان لا يروي عنه إلا ما صرح فيه بالتحديث كما قالوا في رواية شعبة عنه. والله أعلم.
"Mūsá said: 'My Lord, show me Adam who expelled us and himself from Paradise.' So Allāh showed him Adam. He said: 'Are you our father Adam?' Adam replied: 'Yes.' He said: 'Are you the one into whom Allāh breathed of His spirit, taught you all the names, and commanded the angels to prostrate to you?' He said: 'Yes.' He said: 'What caused you to expel us and yourself from Paradise?' Adam said to him: 'And who are you?' He said: 'I am Mūsá.' Adam said: 'Are you the prophet of the Children of Israel to whom Allāh spoke from behind a veil, without placing a messenger from His creation between you and Him?' He said: 'Yes.' Adam said: 'Did you not find that this was in Allāh's Book before I was created?' He said: 'Yes.' Adam said: 'Then why do you blame me for something that was decreed by Allāh before me?'" The Messenger of Allāh (ṣallá Allāhu ʿalayhi wa-sallam) said at that point: "So Adam defeated Mūsá in argument, so Adam defeated Mūsá in argument." It was recorded by Abū Dāwūd (4702), and from him by al-Bayhaqī in "al-Asmāʾ wa-al-Ṣifāt" (p. 193) and Ibn Khuzaymah
" إن موسى قال: يا رب أرني آدم الذي أخرجنا ونفسه من الجنة، فأراه الله آدم، فقال: أنت أبونا آدم؟ فقال له آدم: نعم، فقال: أنت الذي نفخ الله فيك من روحه، وعلمك الأسماء كلها، وأمر الملائكة فسجدوا لك، قال: نعم، قال: فما حملك على أن أخرجتنا ونفسك من الجنة؟ فقال له آدم: ومن أنت؟ قال: أنا موسى، قال: أنت نبي بني إسرائيل الذي كلمك الله من وراء حجاب، لم يجعل بينك وبينه رسولا من خلقه؟ قال: نعم، قال: أفما وجدت أن ذلك كان في كتاب الله قبل أن أخلق؟ قال: نعم، قال: فما تلومني في شيء سبق من الله تعالى فيه القضاء قبلي؟" قال رسول الله ﷺ عند ذلك: فحج آدم موسى، فحج آدم موسى ". أخرجه أبو داود (٤٧٠٢) وعنه البيهقي في " الأسماء والصفات " (ص ١٩٣) وابن خزيمة