As for the means by which he reached Paradise so as to speak to Adam after God had expelled and banished him from it, there is nothing in what was narrated from Ibn ʿAbbās and Wahb b. Munabbih regarding that which a person of understanding could justifiably reject. For it is a statement that is not repelled by reason, nor is there any report whose affirmation is binding that serves as evidence to the contrary (1), and it is among the possible matters. The correct view on this is that he managed to address them as God, majestic is His praise, has informed us (2); and it is possible that he achieved this in the manner stated by the interpreters. Indeed, that—God willing—is the case, due to the succession of statements from the scholars of interpretation validating it. Even though Ibn Isḥāq has said regarding this what:

753 - Ibn Ḥumayd narrated to us, he said: Salama narrated to us, he said: Ibn Isḥāq said regarding that, and God knows best, as Ibn ʿAbbās and the people of the Torah said: He reached Adam and his wife through his authority which God granted him in order to test Adam and his offspring, and that he comes to the son of Adam in his sleep and in his wakefulness, and in all of his states, until he accomplishes what he desires from him, so as to call him to disobedience and cast desire into his soul while he does not see him. God, mighty and majestic, has said: {But Satan caused them to slip out of it and removed them from that [condition] in which they had been} (3), and He said: {O children of Adam, do not let