the seed are all in the seed, so even the embryo shows what the man will develop into. No human eye can see these hidden potentialities; but nothing is hidden from God.

Another ḥadīth bearing on the subject is that which speaks of Adam’s argument with Moses. Moses is reported to have said to Adam that it was his own fault that caused him to get out of the garden, to which Adam replied: “Dost thou blame me for a matter which had been ordained for me before I was created” (Bu. 60:31). It is added in the report that Adam prevailed over Moses in argument. A reference to the Holy Qur’ān will show that Adam’s fault was not really the cause of his children living in a particular state, for it is after forgiveness of Adam’s fault that mankind are told to live in that particular state, the state of hubūṭ as it is called, which is the state of struggle with the devil. It is not actually a fall, though there is in it the liability to fall, but there is also along with it the chance to conquer, and to subjugate the devil and thus rise to perfection. Man could be placed in one of the two conditions. He could be made to live either in a state in which there would be no struggle, but then there would be also no chance to conquer, no hope of rising to great spiritual heights; or he could be placed in a state of struggle in which there is the liability to fall and the chance to conquer and rise to greatness. This latter condition is called the state of hubūṭ21 in the Holy Qur’ān. Adam was no doubt placed in a garden and he could be spoken of as going forth from it, but his posterity was never placed in that garden and therefore they could not be spoken of as going forth from it. No one can be spoken of as going forth from a condition or a place in which he has never been. Therefore the hubūṭ is quite different from getting out of the garden, and it is after forgiveness even of Adam’s fault that the hubūṭ of mankind is spoken of. Thus 2:36 speaks of Adam’s fault, 2:37 speaks of the fault being forgiven, and 2:38 speaks of the hubūṭ of Adam’s children, the last two verses being: “Then Adam received (revealed) words from his Lord, and He turned to him (mercifully). Surely He is oft-returning (to mercy), the Merciful. We said: Go forth (ihbiṭū) from this state all. Surely there will come to you a guidance from Me, then whoever follows My guidance, no fear shall come upon them nor shall they grieve” (2:37, 38). Elsewhere also: “Then his Lord chose him, so He turned to him