النص المفهرس

TRANSLATION: We said, "O Aadam! You and your wife (Hawwa) may live in Jannah and eat
as much as (whatever) you desire and from wherever you desire. However, do not
approach this tree, otherwise the two of you will become of the unjust ones (those who are
disobedient)." So Shaytaan (Iblees) caused the two of them to be taken out of Jannah,
thereby removing them from that in which they were (from the honour and comfort that they
were enjoying. He achieved this by tricking the two unsuspecting souls into eating from the tree). We
said (to the couple and their unborn progeny), "Go down (to earth) as enemies to each other.
On earth you shall have a place to live and a place to gain benefit for a while (for as long as
you live)." So Aadam v received (learnt) a few words from his Rabb (teaching him how to ask
for forgiveness) and (when he recited them) Allaah pardoned him (the words were "O our Rabb,
we have oppressed our souls and if You do not forgive us and show mercy to us, we will surely be
among the losers"). Without doubt, He is the Most Forgiving, the Most Merciful. We said,
"Go down from here (from Jannah), all of you. If there comes to you any guidance (a prophet
or a book) from Me, then those who follow My guidance (by having Imaan in Me and obeying
My commands) shall have no fear (of calamities) on them, neither shall they grieve (in the
Aakhirah). Those who disbelieve in Our Aayaat and say that they are false shall be the
dwellers (inmates) of the Fire, where they will abide forever (without dying and without
escaping)."
Verses 19-25 of Surah A'raaf state:
وَيَأْدَمُ اسْكُنْ أَنْتَ وَ زَوْجُكَ الْجَنََّ فَكُلَا مِنْ حَيْثُ شِئْتُمَا وَ لَا تَقْرَبَا بُذِهِ الشَّجَرَةَ فَتَكُوْنَا مِنَ الظُّلِمِيْنَ (١٩)
فَوَسْوَسَ لَهُمَا الشَّيْطِنُ لِيُبْدِىَ لَهُمَا مَاوَرِىَ عَنْهُمَا مِنْ سَوْاتِهِمَا وَقَالَ مَا نَكُمَا رَبُّكُمَا عَنْ بُذِهِ الشَّجَرَةِ إِلَّا أَنْ
تَكُوْنَا مَلَكَيْنِ أَوْ تَكُوْنَا مِنَ الْخُلِدِيْنَ (٢٠) وَقَاسَمَهُمَا إِنِّيْ لَكُمَا لَمِنَ النَّصِحِيْنَ (٢١) فَدَلْبِهُمَا بِغُرُورٌٍ فَلَمَّا ذَاقَا
الشَّجَرَةَ بَدَتْ لَهُمَا سَوْأَتُهُمَا وَطَفِقَا يَخْصِفْنِ عَلَيْهِمَا مِنْ وَّرَقِ الْجَنَّةِ * وَ نَادُهُمَا رَبُّهُمَا الَّمْ أَنْهَكُمَا عَنْ تِلْكُمَا
الشَّجَرَةِ وَ أَقُلْ أَّكُمَا إِنَّ الشَّيْطُنَ لَكُمَا عَدُوٌّ مُّبِيْنٌ (٢٢) قَالَا رَبَّنَا ظَلَمْنَا أَنْفُسَنَا. وَ إِنْ لَّمْ تَغْفِرْلَنَا وَ تَرْحَمْنَا
لَنَكُوْنَنَّ مِنَ الْخُسِرِيْنَ (٢٣) قَالَ ابْبِطُوا بَعْضُكُمْ لِبَعْضِ عَدُوٌّ ◌ٌ وَلَكُمْ فِى الْأَرْضِ مُسْتَقَرٌّ وَّمَتَاعٌ إِلَى حِيْنٍ (٢٢)
قَالَ فِيْهَا تَحْيَوْنَ وَ فِيْهَا تَمُؤْتُوَّنَ وَ مِنْهَا تُخْرَجُوْنَ (٢٥٪)
TRANSLATION: (Allaah said)"O Aadam, you and your wife may live in Jannah. The two of
you may eat from wherever you wish, but do not approach this tree, for then (if you eat
from it) you will be of the wrong-doers (you will suffer a loss)." So Shaytaan whispered to the
two of them to expose to them the private parts of their bodies that were concealed from
each other. He said, "Your Rabb has prohibited you from this tree only so that you do not
become two angels and so that you two do not become of the immortal." He took an oath
before them saying, "I swear that I am definitely one (sincere friend) who is giving you
good advice!" So with dishonesty (by taking a false oath), he brought about their fall (from
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esteem). When they tasted from the tree, their private parts became exposed (when they
lost their clothing) and they started gathering the leaves of Jannah over themselves (to cover
their private parts). Their Rabb called them (saying), "Did I not forbid you from that tree and
warn you that Shaytaan is your open enemy?" They both said, "O our Rabb! We have
oppressed our souls (done a wrong) and if You do not forgive us and show mercy to us, we
will surely be of the losers." (Addressing Aadam v, his wife and their unborn progeny,) He (Allaah)
said, "Go down all of you as enemies to each other. On earth you shall have a place to live
and a place to gain benefit for a while (for as long as you live)." He (Allaah) said (further),
"There (on earth) you shall live, you shall die and from there you shall be removed (to be
resurrected on the Day of Qiyaamah)."
The verses of Surah TaaHaa (115-123) put it in the following words:
وَ لَقَدْ عَبِدْنَا إِلَى أَدَمَ مِنْ قَبْلُ فَنَسِىَ وَ لَمْ نَجِدْ لَهَّ عَزْمًا (١١٥)٪ وَ إِذْ قُلْنَا لِلْمَلَئِكَةِ اسْجُدُوا لِأَدَمَ فَسَجَدُوْا إِلَّا
اِبْلِيْسَ ﴿ آَبَى (١١٢) فَقُلْنَا يَأْدَمُ إِنَّ بُذَا عَدُوٌّ لَّكَ وَلِزَوْجِكَ فَلَا يُخْرِ جَنَّكُمَا مِنَ الْجَنَّةِ فَتَشْقَى (١١٧) إِنَّ
لَكَ الَّ تَجُوْعَ فِيْهَا وَ لَا تَعْرِى (١١٨) وَأَنَّكَ لَا تَظْمَوُا فِيْهَا وَلَا تَضْحَى (١١٩) فَوَسْوَسَ إِلَيْهِ الشَّيْطُنُ قَالَ
يَادَمُ بَلْ آَدُلُّكَ عَلَى شَجَرَةِ الْخُلْدِ وَمُلْكٍ لَّا يَبْلَى (١٢٠) فَآَكَلاَ مِنْهَا فَبَدَتْ لَهُمَا سَوْأَتُهُمَا وَ طَفِقَا يَخْصِفْنِ عَلَيْهِمَا
مِنْ وَّرَقِ الْجَنَّةِ ◌ْ وَ عَصَى أَدَمُ رَبََّ فَغَوَى (٦١٢١ ثُمَّ اجْتَبُهُ رَبُّمَّ فَتَابَ عَلَيْهِ وَ بَدِى (١٢٢) قَالَ ابْبِطَا مِنْهَا
جَمِيْعًا بَعْضُكُمْ لِبَعْضٍ عَدُوٌّ 5َ، فَإِمَّا يَأتِيَنَّكُمْ مِّنَّئْ بُدَّى تُ فَمَنِ اتَّبَعَ بُدَاىَ فَلَا يَضِلُّ وَلَا يَشْقَى (١٢٣)
TRANSLATION: We Certainly commanded Aadam v (not to eat from a particular tree) before,
but he forgot and We did not find him to be determined (to carry out the act intentionally). (Do
not forget the time) When We told the angels, "Prostrate before Aadam," so they all
prostrated, except Iblees. He refused (to prostrate). So We said, "O Aadam! Indeed he
(Iblees) is an (open) enemy to you and your wife, so he should never remove the two of you
from Jannah (by causing you to err), causing you to be unfortunate (by being deprived of the
bounties that are here). Without doubt you shall never be hungry nor naked here (in Jannah).
You will never be thirsty here, nor will you be exposed to sunlight." However, (to persuade
Aadam v to eat from the tree,) Shaytaan whispered to him saying, "O Aadam! Should I not
show you the tree of eternity and a kingdom in which there is no weakness?" (He also
swore that he is their well-wisher. Not knowing deceit, they believed him and ate from the tree.) So
they both (Aadam v and Hawwa) ate from there and (all their clothing disappeared, because of
which) their private parts became exposed to each other. They then started covering
themselves with the leaves of Jannah. Aadam v (mistakenly) broke the command of his
Rabb and deviated (from the way shown to him). Thereafter his Rabb chose him (drew him
close with special favour), accepted his repentance and made him steadfast on guidance.
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Allaah said, "The two of you (Aadam v and Hawwa) should go down from here (Jannah) and
you (your progeny) will be enemies (of varying degrees) to each other. If there should ever
come to you guidance from Me (Rasulullaah p and the Qur'aan), then whoever will follow My
guidance shall never go astray (in the world), nor shall he be unfortunate (in the Aakhirah)."
Conclusions and lessons
1. Date of Birth
It is evident that since Hadhrat Aadam u was created before the start of human
history, discussing the date of his creation would be futile to history. However,
historians have estimated how many years ago Hadhrat Aadam v was created,
but their calculations cannot be substantiated beyond doubt. Their estimates
are but opinions. What is known from the Ahadeeth is that Hadhrat Aadam v
was created on a Friday, as mentioned in a Hadith of Muslim.
The Qur'aan and Ahadeeth are silent on the question of when the heavens and
earth were created in relation to the creation of Hadhrat Aadam v. Our policy
with regard to such matters is that we will also maintain silence in the matters
that Allaah and His Rasool p have been silent. This is really the demand of
sound knowledge and judgement.
2. Hadhrat Aadam U and Hadhrat Hawwa tis willis,
The true meanings of the names Aadam and Hawwa cannot be identified with
certainly since these are names from a language that has become extinct.
However, some scholars have mentioned that the name Aadam has been
derived from "Adeemul Irdh (اديم الأرض)" , meaning the surface of the earth. This
is because Hadhrat Aadam v was created from sand upon the surface of the
earth. They also state that the name Hawwa is derived from the word "Hayy
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(¿)", meaning living. This is because she is the mother of all living humans,
while other are of the opinion that it is because she was created from a living
human (Hadhrat Aadam v). However, Allaah knows best what is most correct.
The first verse in the Qur'aan making reference to Hadhrat Hawwa wie al seth, is the
first verse of Surah Nisaa, which states, "O mankind! Fear your Rabb who created you
from a single soul (from Aadam v), created its spouse (Hawwa) from it, and spread great
numbers of men and women from the two (from Aadam and Hawwa)".
Allaah created her from the back of Hadhrat Aadam v. He was sleeping one day
and, when he awoke, he suddenly found her sitting by his side. Another
explanation of the verse states that she was created from the same species since
both were created from sand. When Hadhrat Aadam u saw her, he was naturally
drawn to her and love grew between them.
3. Clarifying a Doubt
Question: If Shaytaan was banished from Jannah, how did he manage to mislead
Hadhrat Aadam v?
Answer: Some scholars state that Shaytaan was not yet banished at the time. To
substantiate this, they quote the verse in which Allaah said, "Go down, all of you (to
earth) as enemies to each other".1º This is addressed to Hadhrat Aadam v, Hadhrat
Hawwa we ala, as well as Shaytaan and indicates that he had access to Jannah or
at least to its fringes.
10 Surah Baqarah.
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Other scholars explain that he cast the thoughts into their minds from outside,
as indicated by the verse, "Shaytaan whispered to him".11 This is akin to the modern
forms of communication we see today that conveys the voice of a person over
long distances.
4. Who was Iblees?
The literal meaning of the name is "one who has lost all hope" since he has lost
hope of ever gaining Allaah's pleasure. Narrations of Ahadeeth make it evdent
that his real name was Azaazeel or Haarith.
Hadhrat Sa'eed bin Manthoor aily stated that the angels once punished a
rebellious group of Jinn and killed many of them. Iblees was then a child amongst
them and was taken to the heavens, where he grew up hymning the praises and
glories of Allaah with the angels. Verse 50 of Surah Kahaf explicitly states that he
was from amongst the Jinn. His nature was therefore prone to evil and
arrogance.
5. The Basis of Vicegerency
To adequately qualify as the vicegerent of Allaah, it is more necessary for a
person to have knowledge and understanding than merely to be a great
worshipper of Allaah. It is for this reason that the angels were not appointed to
the task. Knowledge is of paramount importance because one needs to have
sound knowledge of the earth and its inhabitants to be able to see to its
administration and for justice to reign upon it.
11 Surah TaaHaa.
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Highlighting the importance of knowledge in a leader, note the following verses
of the Qur'aan, "Their Nabi (Hadhrat Shamweel v) said to them, "Allaah has appointed
Taaloot as king over you." They said, "How can he be given kingship over us when we are
more deserving of kingship than he and he has not been given any wealth?" (They objected
because Taaloot was poor and neither from a family of kings nor from a family of prophets) He (the
Nabi v) replied, "Verily Allaah has chosen him over you (because kingship is not the exclusive
right of anyone) and increased him abundantly in wisdom and (physical) stature (Taaloot was
the most knowledgeable person among them and the most physically able). Allaah gives His rule to
whoever He wills. Allaah is All Embracing (Surrounding), All Knowing.""12
6. The Innocence of the Ambiya wl que
Hadhrat Abu Dharr t once asked Rasulullaah p whether Hadhrat Aadam u was a
Nabi Rasulullaah p confirmed that Hadhrat Aadam v was both a Nabi as well as
a Rasool with whom Allaah conversed13. It also stands to reason that since he was
the first man, he was most suited to convey the messages of Allaah to the first
humans on earth.
It needs to be noted that the Ambiyaa Jul ale are free from sin since Allaah
safeguards them against sin. This is necessary because the Ambiyaa >all male are
people whose deeds and words are emulated by their followers to the very
finest detail. Had they been prone to sin, it would be a licence for people to sin.
However, because they are also human and all humans are prone to error, the
Ambiyaa >ul # also succumb to error sometimes. When this does happen, they
are immediately corrected and never allowed to dwell upon the error. They then
immediately retract their deed or word. This serves as a lesson to their followers
to correct themselves as soon as they realise their follies and sins. A narration of
Mu'atta states that Rasulullaah p said, "I am made to forget at times so that this
may be a lesson."
12 Surah Baqarah, verse 247.
13 Tafseer Ibn Katheer (Vol.1 Pg.34).
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Imaam Ghazaali ail da, draws a fine point here when he states that the Ambiyaa Male
Ll have been give miracles to perform to establish their prophethood. These
miracles have been so astonishing that some people started to regard them to
be deities. Allaah has therefore allowed the Ambiyaa >ul Mesle to commit errors so
that people may see these and be deterred from regarding them to be objects
of worship.
The error that Hadhrat Aadam v made was therefore an error and not a sin, as
indicated by verse 36 of Surah Baqarah, which states that Shaytaan caused them
to err. Furthermore, verse 120 of Surah TaaHaa and verse 20 of Surah A'raaf also
state that Shaytaan whispered to them the evil. Verse 115 of Surah TaaHaa also
adds that the error of Hadhrat Aadam v was unintentional. These verses
adequately prove the innocence of Hadhrat Aadam v. All our pious predecessors
agree on the belief that the Ambiyaa >ull posle were free of sin.
However, there are still some miscreants who argue that Hadhrat Aadam v
sinned because of the words "Asaa ( __ c)" and "Ghawaa ( se)" used in verse
121 of Surah TaaHaa. Although these words may be literally translated as
'disobeyed' and 'went astray', they cannot be translated as such because of the
many other verses declaring the innocence of Hadhrat Aadam v. They merely
mean that this was done in error. Like many other words in the Qur'aan, these
words have several literal as well as implied meanings. Amongst the implied
meanings of the word 'Asaa' is 'erred', as stated in Arabic lexicographic works
such as Lisaanul Arab and Agrabul Mawaarid. Similarly, the word Ghawaa can
also have other meanings such as 'earned a loss', 'deviated', etc.
7. Clarification
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What was the clothing Hadhrat Aadam v and Hadhrat Hawwa wie algothey were
wearing, which they lost?
Why did it suddenly vanish?
In reply to these questions, Allaama Ibn Katheer ail ton, quotes from Hadhrat Wahab
bin Munabbih il ., that the clothing the couple wore was made of celestial light
(Noor). These were removed from them because such clothing could not be
worn in this world. The example is like that of a baby, which, when born, cannot
suffice with the covering it had when in the mother's womb.
Other Mufassireen have stated that the vanishing of their clothing was symbolic
of the fact that their error caused the protection and safety they enjoyed from
Allaah to vanish. At this juncture, they were to leave the heavens and fend for
themselves in this world.
8. The father of Mankind
Hadhrat Aadam v is referred to as Abul Bashar (the father of mankind) because
he was the first man on earth. However there have been some researchers who
claim that the earth had been inhabited by a human-like species called the
Neanderthals approximately 30000 years before the coming of Hadhrat Aadam
0. Their population numbered some 600000 and it is believed that they were
destroyed on account of their sinful behaviour. It is perhaps the remains of this
nation that have been discovered by archaeologists.
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Nonetheless, the Qur'aan and Ahadeeth make no mention of such people. All
that is discussed in the Qur'aan and Ahadeeth is the creation and coming to
earth of Hadhrat Aadam v as the first human being and the first Nabi v. It was
from his progeny that all of mankind began. This is the belief of the Muslims,
who base all their beliefs in the teachings of the Qur'aan and Ahadeeth.
9. Who are the Angels?
Much mention is made of the angels in the story of Hadhrat Aadam v. The angels
have been created from Noor (light) and can see us even though we cannot see
them. Two of their salient characteristics are mentioned in the Qur'aan as,
"(they) never disobey what Allaah commands them and who carry out exactly what they
are instructed".14
The angels have been assigned duties in the administration of the affairs of the
universe and have been granted the capabilities to full these tasks. In fact, some
are so strong that they can overturn an entire city. The angels do not have the
ability to disobey Allaah and have no will to act in their personal interests.
Because of their tremendous powers and closeness to Allaah, many ignorant
nations have referred to them as the relatives and daughters of Allaah.
It is amongst the fundamental beliefs of a Muslim to believe in the angels.
Although their numbers are too numerous to mention, the Qur'aan and
Ahadeeth have mentioned the names of some of them. Allaah states in verse 31
of Surah Mudathir, "Only He (Allaah) knows the armies of your Rabb (the number of
angels and other forces He uses)."
14 Surah Tahreem, verse 6.
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The Qur'aan mentions the angels 88 times in 86 verses.
10. Who are the Jinn?
The Jinn are a creation of Allaah made from fire. They have the ability to assume
different forms and, like humans, comprise of the good ones as well as the evil
ones. Since they are also required to follow the Deen and Shari'ah, Rasulullaah p
was a messenger to them as well. The Ahadeeth, such as the Hadith known as
Laylatul Jinn detail the meetings that Rasulullaah p had with them. The
Ahadeeth recount five meetings between Rasulullaah p and the Jinn, in which
he invited them to accept Islaam. Thousand of them accepted his message and
delegation from them even came to Rasulullaah p to learn the Deen.
Surah Jinn as well as the last portion of Surah Ahqaaf speak about the Jinn. The
verses of the Qur'aan speaking about them are as follows:
وَ إِذْ صَرَفْنَا إِلَيْكَ نَفَرًا مِّنَ الْجِنِّ يَسْتَمِعُوْنَ الْقُرْأَنَ ثَّ فَلَمَّا حَضَرُوْهُ قَالُوا أَنْصِتُوا ◌ٌّ فَلَمَّا قُضِىَ وَلَّوْا إِلَى
قَوْمِهِمْ مُّنْذِرِيْنَ (٢٩) قَالُوْا يُقَوْمَنَا إِنَّا سَمِعْنَا كِتُبًا أُنْزِلَ مِنْ بَعْدِ مُؤْسى مُصَدِّقًا لَّمَا بَيْنَ يَدَيْهِ يَهْدِى إِلَى الْحَقِّ
وَ إِلَى طَرِيْقٍ مُسْتَقِيمٍ (٣٠) يُقَوْمَنَا أَجِيْبُوْا دَاعِىَ اللهِ وَ أُمِنُوْا بِهِ يَغْفِرْ لَكُمْ مِّنْ ذُنُوبِكُمْ وَ يُجِرْكُمْ مِّنْ عَذَابٍ أَلِثِمِ
(٣١) وَ مَنْ لَّا يُحِبْ دَاعِىَ اللهِ فَلَيْسَ بِمُعْجِزٍ فِى الْأَرْضِ وَلَيْسَ لَهَّ مِنْ دُوْنِمَ أَوْلِيَاءُ ٥ * أُولَئِكَ فِئْ ضَلُلٍ
مُّبِينٍ (٣٢)
TRANSLATION: (O Rasulullaah p! Mention to people the time) When We turned a group of
the Jinn towards you (as you led the Fajr salaah) to attentively listen to the Qur'aan.
When they presented themselves to listen, they said (to each other), "Be silent (so that
we may listen properly)." When the recitation was complete, they returned to their
people as warners (inviting them to Islaam). They said, "O our people! We have heard a
book that was revealed after Moosa v which confirms what (scriptures) was before it and
guides towards the truth and towards the straight path. O our people! Respond to
(accept) Allaah's caller (Rasulullaah p) and believe in him; (if you do so) Allaah will
forgive your sins and save you from a painful punishment. Whoever does not respond to
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Allaah's caller cannot escape (Allaah's punishment) on earth and has no protecting friend
besides Allaah. Such people are in clear error."15
The Jinn also have children and die, though their lives are much longer than the
lives of humans. While they can see humans, humans cannot see them. Allaah
says, "Surely he (Shaytaan) and his kind (the Jinn) see you in a way that you do not see
them (because they are invisible to the human eye)".16
The Jinn are mentioned 32 times in the Qur'aan in 31 verses.
Just because the angels and Jinn are invisible to humans, it will be foolish to
refute their existence since there are so many things that are invisible to
humans, yet they exist without a doubt. Muslims believe in their existence
because the Qur'aan confirms it. "Who can be more truthful in speech than Allaah?"17
11. A Handful of Soil
It deserves to be mentioned that when Allaah intended to create Hadhrat Aadam
0, He took a handful of soil and then moulded it into a human. Hadhrat Aadam v
was then made into Allaah's vicegerent and one before whom the angels
prostrated. As a result, something like soil that was previously worthless was this
transformed into something priceless when Allaah willed it.
12. Overcome by Instinct
15 Surah Ahqaaf, verses 29-32.
16 Surah A'raaf, verse 27.
17 Surah Nisaa, verse 122.
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Despite the fact that Hadhrat Aadam v was endowed with sterling traits and
qualities, he was still not free of his human instincts and was therefore
influenced by the whisperings of Shaytaan. Such are the effects of instinct.
13. Seeking Pardon
It has been the established practice of Allaah since the time of Hadhrat Aadam v
to forgive people for their mistakes when they repent and regret their ways. In
addition to forgiving a person, Allaah then also allows the person to draw close
to Him. This practice perform seeking pardon has therefore been part of the
legacy that Hadhrat Aadam u left behind for his progeny.
14. The Detriment of Arrogance and Insolence
Despite worshipping Allaah for thousands of years, being in the company of
angels and living in the heavens, the arrogance of Shaytaan and his insolence
before Allaah caused every good to be annihilated. Such is the detriment of such
behaviour, which is a very glaring lesson to be learnt from this incident.
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Habeel and Qualeel
The Eldest Brothers of Mankind
The Qur'aan speaks about the first two sons of Hadhrat Aadam v, referring to
them only as "The two sons of Aadam". However, the Ahadeeth, the Torah and
other books name them as Haabeel (the younger brother) and Qaabeel.
Allaama Ibn Katheer alto, quotes a narration from Hadhrat Abdullah bin Abbaas t
and Hadhrat Abdullaah bin Mas'ood t who say that Hadhrat Aadam v used to
father twins, a boy and a girl each time. Since there was the need to increase the
human population, there was no alternative except that the offspring from every
pair marry the opposite gender of another pair. The only restriction was that an
individual of a twin could not marry the other twin from the same birth. They
had to marry a partner from another birth.
It occurred that a son by the name of Qaabeel was born, who was a farmer.
Younger than him was another son by the name of Haabeel, who tended milk-
producing animals. The daughter born with Qaabeel was more beautiful than the
one born with Haabeel. Therefore, according to the principle, Qaabeel was to
marry the one who was less beautiful and he was displeased that his twin sister
was to be married to Haabeel. He told Haabeel that he had a greater right to
marry the more beautiful sister since she was his twin.
When Hadhrat Aadam v decided that the prettier sister has to be married to
Haabeel, Qaabeel refused to accept it. It was resolved that the matter be
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determined by either of them presenting a sacrifice to Allaah. The sacrifice that
was consumed by a fire from the heavens was considered to be accepted, and
the one who had offered it would marry the more beautiful of the sisters.
Eventually Haabeel's sacrifice was accepted. Qaabeel was now infuriated to the
extent that he threatened to murder Haabeel, saying, "I will surely kill you!"
Haabeel replied, "Allaah accepts (sacrifices) only from those of Taqwa". In this way he
neither praised himself, nor did he tell his brother that he was insincere in his
sacrifice. To prolong the conversation, Haabeel added, "The fact of the matter is
that if you stretch out your hand to kill me, I will not stretch out mine to kill you. Verily I
fear Allaah, the Rabb of the universe".
Commentators mention that Haabeel was stronger than Qaabeel, but chose not
to defend himself (although it was permissible) because he felt that it was better
to die as an oppressed person that to kill another. The Shari'ah of all the
Ambiyaa >ul se varied in many regards, therefore it will not be necessary that
certain aspects of the incident conform to our Shari'ah.
Continuing with the story, Haabeel added, "I would rather that you take on
yourself my sins and your sins and you become of the dwellers of the fire. Such
is the punishment of oppressors."
A REPLY TO AN OBJECTION
At this juncture, an objection is raised against Haabeel. The objection is that he
desired that his brother be burdened with both of their sins and be cast into the
fire of Jahannam, whereas no person should desire such a plight for his brother.
The reply is that Haabeel adopted this stance only after taking much pains to
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explain to his brother the error of his ways. Finally, when he refused to hearken,
Haabeel had to remind him of the grievous consequences of his actions.
Finally, after some doubt concerning his course of action, ". So his (Qaabeel's) soul
seduced (encouraged) him to kill his brother and he killed him, thereby becoming among
the losers (in this world and in the Aakhirah)." He now lost a brother as well as the love
and respect of his parents and Allaah.
Since none had died prior to Haabeel, Qaabeel did not know what to do with his
brother's body as he carried it about by the waist. Allaah then sent two crows to
the scene. They began to fight and the one killed the other and buried it. Allaah
refers to this when He says, "Then Allaah sent a crow to dig (a hole in) the earth to
show him how to conceal the corpse of his brother."
Following the example of the crow, Qaabeel then buried his brother and "He
(Qaabeel) cried out, "Woe unto me that I could not be like this crow and conceal the body
of my brother!" So he became one of the remorseful ones." He expressed remorse that
he had killed his brother and that he lacked the intelligence to do as a crow had
done.
In the Words of the Qur' aan
Verses 27-31 if Surah Maa'idah state:
وَاتْلُ عَلَيْهِمْ نَبَا ابْنَىْ أَدَمَ بِالْحَقِّ ى إِذْ قَرَّبَا قُرْبَانًا فَتُقُبَّلَ مِنْ أَحَدِبِمَا وَلَمْ يُتَقَبَّلْ مِنَ الْأَخَرِ * قَالَ لَأَقْتُلَنَّكَ * قَالَ
إِنَّمَا يَتَقَبَّلُ اللهُ مِنَ الْمُتَّقِيْنَ (٢٧) لَئِنَّ بَسَطْتَّ إِلَىَّ يَدَكَ لِتَقْتُلَنِىِ مَا أَنَا بِبَاسِطٍ يَّدِىَ إِلَيْكَ لِأَقْتُلَكَ نَّ إِنِّئْ آَخَافُ
اللهَ رَبَّ الْعُلَّمِيْنَ (٢٨) إِنِّئْ أُرِيدُ أَنْ تَبُوَاَ بِثْمِىْ وَ إِثْمِكَ فَتَكُوْنَ مِنْ أَصْحُبِ النَّارِ ﴿ وَذُلِكَ جَزْؤُا الظُّلِمِيْنَ
(٢٩) فَطَوَّعَتْ لَهَ نَفْسُمْ قَتْلَ آَخِيْهِ فَقَتَلَهُ فَأَصْبَحَ مِنَ الْخُسِرِيْنَ (٣٠) فَبَعَثَ اللهُ غُرَابًا يَّبْحَثُ فِى الْأَرْضِ لِيُرِيَمْ
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كَيْفَ يُوَارِئْ سَوْءَةَ آَخِيْرٍ ﴿﴿ قَالَ يُوَيْلَتَى اَعَجَزْتُ أَنْ أَكُوْنَ مِثْلَ بُذَا الْغُرَابِ فَأُوَارِىَ سَوْءَةَ آَخِىْ أَّ فَأَصْبَحَ مِنَ
النّدِمِينَ (٣١٥٥٣)
TRANSLATION: Recite to them (O Muhammad ) the true incident of the two sons of Aadam
v (called Haabeel and Qaabeel). When both of them presented a sacrifice (to settle a dispute), it
was accepted from only one of them (from Haabeel), while that of the other (Qaabeel) was
not accepted. He (Qaabeel) said, "I will surely kill you!" He (Haabeel) replied, "Allaah
accepts (sacrifices) only from those of Taqwa. The fact of the matter is that if you stretch
out your hand to kill me, I will not stretch out mine to kill you. Verily I fear Allaah, the
Rabb of the universe. (Instead of harming you to defend myself,) I would rather that you take
upon yourself my sin (the sin of killing me) and your (other) sins and (as a result) you become
one of the dwellers of the Fire (of Jahannam). Such is the punishment of the wrong-doers."
So his (Qaabeel's) soul seduced (encouraged) him to kill his brother and he killed him,
thereby becoming among the losers (in this world and in the Aakhirah). (After killing his brother,
Qaabeel did not know what to do with the corpse because no human had died previously.) Then
Allaah sent a crow to dig (a hole in) the earth to show him how to conceal the corpse of his
brother. (Seeing the crow dig a hole to bury a dead crow in it) He (Qaabeel) cried out, "Woe unto
me that I could not be like this crow and conceal the body of my brother!" So he became
one of the remorseful ones (because he did not know something that a crow knew and because he
did not know how to face his father).
Conclusions and lessons
1. The Site of the Murder
A site to the north of Damascus has popularly become known as the site where
the first murder took place. Ibn Asaakir al do, has recorded the dream of Hadhrat
Ahmed bin Katheer ales, in which Rasulullaah p appeared before him with
Haabeel. Haabeel them pointed to the site and swore that it was where he was
murdered. Rasulullaah p then confirmed what he said. Reporting the same
incident, Allaama Ibn Katheer al ., states that although the dream is true, it
cannot be used to establish any concrete injunction of the Shari'ah or a historical
fact.
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2. The Method of Burial
Because Haabeel was a chosen and pious servant of Allaah, his body was to be
honoured and shown due respect. It was for this reason that the method of
buying the body in the ground was taught at the time as a lesson for all of
mankind until the Day of Qiyaamah. This is the best and most honourable way of
laying the body to rest.
3 . The Status of Qaabeel
While the narrations of Ahadeeth do not explicitly mention whether Qaabeel lost
his Imaan, many scholars state that his remorse did not serve as repentance for
the murder, but remorse over the consequences of the murder. Amongst these
consequences was the confusion about how to dispose of the body, how to face
his father, etc.
The researcher Hadhrat Thanwi lay states that even if the remorse was for the
murder, the fact is that Qaabeel took no reparatory action, which proves the
remorse. The remorse was therefore insincere.
4. A Valuable Lesson
Imaam Ahmad ly reports from Hadhrat Abdullah bin Mas'ood t that
Rasulullaah p said, "Whenever a murder takes place on earth, the sin accrues to
the son of Aadam v because he was the one who initiated this practice."
One must therefore never initiate any evil act such as acts of Bid'ah because one
will then have to bear the burden of sin that every person earns when doing the
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same. When cautioning his son about committing acts of Bid'ah, Hadhrat
Abdullaah bin Mughaffal t said, "Dear son! Do abstain from acts of Bid'ah
because I have not see the companions of Rasulullaah p detest anything more
than acts of Bid'ah."18
18 Tirmidhi.
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Sayyiduna Idsees U
His Name
Hadhrat Idrees v was born from the fifth generation of Hadhrat Aadam u's son
Hadhrat Sheeth v. Haafidh Ibn Katheer , writes in his Al Bidaayah wan
Nihaayah that Hadhrat Idrees v was the third Nabi v after Hadhrat Aadam v,
the second being Hadhrat Sheeth v. However, the Qur'aan makes no mention of
Hadhrat Sheeth v, although the Ahadeeth do.
Although known as Idrees, the real name of Hadhrat Idrees v was Akhnukh and
he was the son of Yaard, who was the son of Mahaa'eel, who was the son of
Qinaan, who was the son of Anoosh, who was the son of Sheeth v, who was the
son of Aadam v.
The Qur'aan speaks of Hadhrat Idrees v twice, once in Surah Maryam and once
in Surah Ambiyaa. Since the Qur'aan does not delve into historical and
geographical details, scholars differ about the lineage and period of Hadhrat
Idrees v. All that the Qur'aan makes evident is that he was a Nabi of high calibre,
as do the Ahadeeth.
In the Words of the Qur'aan
Verses 56-57 of Surah Maryam state:
وَاذْكُرْ فِى الْكِتُبِ اِدْرِيْسَ وْ إِنَّمَّ كَانَ صِدِّيْقًا نَّبِيًّا ( ** ) وَّرَفَعْنُهُ مَكَانًا عَلِيًّا (٥٧)
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TRANSLATION: Mention Idrees v in the scripture (the Qur'aan). He was certainly a Siddeeq
(extremely true in his Imaan), a Nabi. We elevated him to a high rank (of excellent attributes).
Allaah states in verses 85-86 of Surah Ambiyaa:
وَإِسْمَعِيْلَ وَ اِدْرِيْسَ وَ ذَا الْكِفْلِ كُلٌّ مِّنَ الصَّبِرِيْنَ (٨٥) وَ أَدْخَلْتُهُمْ فِي رَحْمَتِنَا ن إِنَّهُمْ مِّنَ الصُّلِحِيْنَ
(٨٢)
TRANSLATION: And (remember also) Ismaa'eel v, Idrees v and Dhul Kifl v. They were all
from the patient ones. We admitted them all into Our mercy. They were indeed from the
righteous.
Conclusions and lessons
1. Some Details of Hadbrat Idrees V
A narration of Ibn Hibbaan states that Hadhrat Idrees v was the first person to
use the pen. He was also the first to wear sewn clothing when others were still
wearing animal skins. A Hadith of Bukhaari states that Rasulullaah p met
Hadhrat Idrees v on the fourth heaven when he went on the journey of Mi'raaj.
Hadhrat Ka'b Ahbaar , was a former Rabbi who became a Muslim during the
Khilaafah of Hadhrat Umar t. Because he is responsible for narrating many
incidents from the Torah and Injeel, Muslim scholars do not give much credence
to his narrations. Ibn Jareer narrates that Hadhrat Abdullaah bin Abbaas t once
asked Hadhrat Ka'b about the incident related to the verse in which Allaah says
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