Story of Prophet Adam (A.S)
Hazrat Adamؐ
Allah created Adam ؐ from dust and before this matter had been gathered together He had informed the Angels that very soon he should be creating a being from dust who will be called 'man' and who will be granted the vice-gerency of this world.
Allah created Adam ؐ from dust and before this matter had been gathered together He had informed the Angels that very soon he should be creating a being from dust who will be called 'man' and who will be granted the vice-gerency of this world.
The matter from which Adam ؐwas formed became mixed
with such earth which always adopted new forms and when the form of Adamؐ was ready,
Allah breathed into it the soul and immediately
the form became a body made up of bones, muscle and skin, alive and endowed
with emotions, feelings, intelligence and passions.
At that time a command from Allah came to the Angels
that they should prostrate before Adamؐ. All of them fell prostrate in answer to
this command, except
Iblees who through his pride and arrogance refused to obey the
command.
The Arguments of Iblees
We know that Allah is the knower of the seen and the unseen, and He knows the inner secrets of the hearts as well as the past, present and future. By way of putting Shaitan to the test, He asked him: "What caused you to refuse to prostrate when I commanded you to do so?”
We know that Allah is the knower of the seen and the unseen, and He knows the inner secrets of the hearts as well as the past, present and future. By way of putting Shaitan to the test, He asked him: "What caused you to refuse to prostrate when I commanded you to do so?”
“ He replied:
"I am better than him. You have created me from
fire and him you have created from dust.” (7:12)
"I am better than him. You have created me from
fire and him you have created from dust.” (7:12)
What he meant was that he was created from fire which seeks the lofty regions and superiority, while Adam ؐwas a mere earthly being. Why should a lofty being of fire prostrate before an earthly creature? After all in all aspects he was superiors. It there should be any prostration, Adam ؐ should prostrate before him.
The unfortunate Shaitan,
in his involvement with his own pride and arrogance failed to understand
that as both he and Adamؐ were
creatures created by Allah, Allah was the
one better to understand who was superior. He failed to understand that superiority was not confined to the essence from which one was created, but was largely dependent upon
the qualities which Allah has put inside any being.
Because Shaitan's answer was based upon his pride and arrogance, Allah made it clear to him that this arrogance has made him blind so as to deny Allah’s rights as creator, thereby
considering Him to be unjust. Allah made it clear to him that his ignorance had made him unable to understand realities and as a result he was the cause of his own over lasting destruction
and that would be its result.
Iblees Begs for a Time
When Iblees realized that his disobedience, and his arrogance and his accusation of injustice against Allah has forever banished him form the mercy of Allah and deprived him of entrance into Paradise, instead of repenting to Allah and exhibiting over his actions, he asked that he be granted a time of respite till the time of Qiyamat.
one better to understand who was superior. He failed to understand that superiority was not confined to the essence from which one was created, but was largely dependent upon
the qualities which Allah has put inside any being.
Because Shaitan's answer was based upon his pride and arrogance, Allah made it clear to him that this arrogance has made him blind so as to deny Allah’s rights as creator, thereby
considering Him to be unjust. Allah made it clear to him that his ignorance had made him unable to understand realities and as a result he was the cause of his own over lasting destruction
and that would be its result.
Iblees Begs for a Time
When Iblees realized that his disobedience, and his arrogance and his accusation of injustice against Allah has forever banished him form the mercy of Allah and deprived him of entrance into Paradise, instead of repenting to Allah and exhibiting over his actions, he asked that he be granted a time of respite till the time of Qiyamat.
At that time Allah’s wisdom was in favour with that and his
request was approved. On hearing this he once again exhibited his Shaitani tendencies.
He said:
"You have expelled me from Paradise.Adamؐ
is the cause of my suffering this humiliation. I
shall lead his children astray. I shall come upon
them from all sides and cause most of them to
be ungrateful to you, except your sincere
servants who will be safe from my plans."
He said:
"You have expelled me from Paradise.Adamؐ
is the cause of my suffering this humiliation. I
shall lead his children astray. I shall come upon
them from all sides and cause most of them to
be ungrateful to you, except your sincere
servants who will be safe from my plans."
Allah replies:
" I do not care. There is with us a natural law of
retribution for all deeds. As will be done, so
will be their reward. And whoever of the
children of Adamؐ that will turn away from
me and follow you, will enter hell like you as
punishment. Get you out of here in humiliation
and disgrace and with your ill fortune and
together with your followers go and await the
everlasting curse."
" I do not care. There is with us a natural law of
retribution for all deeds. As will be done, so
will be their reward. And whoever of the
children of Adamؐ that will turn away from
me and follow you, will enter hell like you as
punishment. Get you out of here in humiliation
and disgrace and with your ill fortune and
together with your followers go and await the
everlasting curse."
Adam ( Alaihis Salam) as
Khalifa
We have already mentioned that when Allah intended to create Adam , he told the Angels:
"I shall place in the earth a Khalifa. He will
have the ability to carry out his own intentions
and wishes and will be able to perform all.
deeds and he will be able to do whatever he
wishes according to his intentions. He will be
as if he is exhibition of my will."
When the Angels heard this announcement they were greatly
surprised they said:
“lf it is the aim in creating this being
that he should glorify
your name by night and by
day and to continuously praise you,
then for that purpose we
would be better, we who at all times are
busy with singing your
praises and all the time obey your commands.
We expect that this being
created of dust will be inclined toward evil.
It may be that he will
proceed to commit evil and shed blood on earth.
O lord, what is the object
of this creation?"
First of all Allah taught the Angels the lesson that it was not
proper for the creation to be hasty in passing judgment over the affairs of the
creator. It is not proper for them to cast doubts into His actions, especially
where they also mention their own superiority. After all the Creator knows all those
things, which are unknown to them.
The Teaching of Adam( Alaihis Salam)
Through this questioning of the Angels their aim was not to engage the creator in a debate or to raise objections
against Him. What they actually wanted to know was what was the object of Adamؐ’s creation. They desired that the object of his creation should also be disclosed to them. For this reason, Allah after pointing out to them their shortcoming in the manner in which they put their question, wanted to explain to them in a practical manner, by word and deed so that they out of their own would have to admit Adamؐ 's superiority and the greatness of Allah’s wisdom and so that their own inability become self-evident. Hence Allah endowed Adamؐ with His greatest attribute in knowledge and taught him the knowledge of things. Then He brought him before the Angels and asked them:
"What knowledge have you regarding these
things?”
They had no knowledge. They resided within the Divine nearness and
realized immediately that the aim of question
was not to put them to attest as they were never taught those things before. They realized that the aim was to admonish them and point out to them that the post of being Allah’s Khalifa on earth was not dependent upon any amount of glorification and praising but is dependent upon the knowledge one has. This is so because rule on earth is impossible without knowledge. The Angels were brought to the realization that in view of the fact that Allah had made Adamؐ the manifestation of His attribute of knowledge, he was more suitable to be the Khalifa on earth, not they. Moreover the Angels in spite of their services being rendered to Allah, are completely free of all worldly passions and needs and they were also unacquainted with those passions and needs. And because Adamؐ had to deal with these things at all times, his knowledge of these things was something natural to him-Those qualities which had been placed in him by the Creator. He had been taught everything that had been necessary for him to know. They were made to realize that they were not in acted of food and drink and as such were not obliged to study the treasures and sources of sustenance that was placed in the earth. They had no fear of drowning in the seas for them to invent the use of ships and boats. Neither were they in need of inventing various means of treatment for ailments and sicknesses; or joining of various chemical substances or to study the special qualities of nature’s products or to study and investigate the secrets of the Universe medical discoveries etc. etc. There was for them no need to become acquainted with so many types of knowledge. Undoubtedly these matters were only suitable for Adamؐ to endow himself with; so that he alone could have been Allah’s vicegerent on earth.
was not to put them to attest as they were never taught those things before. They realized that the aim was to admonish them and point out to them that the post of being Allah’s Khalifa on earth was not dependent upon any amount of glorification and praising but is dependent upon the knowledge one has. This is so because rule on earth is impossible without knowledge. The Angels were brought to the realization that in view of the fact that Allah had made Adamؐ the manifestation of His attribute of knowledge, he was more suitable to be the Khalifa on earth, not they. Moreover the Angels in spite of their services being rendered to Allah, are completely free of all worldly passions and needs and they were also unacquainted with those passions and needs. And because Adamؐ had to deal with these things at all times, his knowledge of these things was something natural to him-Those qualities which had been placed in him by the Creator. He had been taught everything that had been necessary for him to know. They were made to realize that they were not in acted of food and drink and as such were not obliged to study the treasures and sources of sustenance that was placed in the earth. They had no fear of drowning in the seas for them to invent the use of ships and boats. Neither were they in need of inventing various means of treatment for ailments and sicknesses; or joining of various chemical substances or to study the special qualities of nature’s products or to study and investigate the secrets of the Universe medical discoveries etc. etc. There was for them no need to become acquainted with so many types of knowledge. Undoubtedly these matters were only suitable for Adamؐ to endow himself with; so that he alone could have been Allah’s vicegerent on earth.
Hazrat Hawwaؐ's Appearance
Hazrat Adamؐ lived in Paradise for quite a time on his own but all along felt a sort of loneliness and need for a partner in life as a natural need. Then Allah created Hawwaؐ and when Adamؐ met her as his life’s partner he became very happy and contented.
Hazrat Adamؐ lived in Paradise for quite a time on his own but all along felt a sort of loneliness and need for a partner in life as a natural need. Then Allah created Hawwaؐ and when Adamؐ met her as his life’s partner he became very happy and contented.
The two of them had permission to reside in Paradise and to enjoy
of all the fruits of Paradise except the fruits of one specific tree, and to
avoid going near to it.
Exit from Paradise
Iblees found a way towards misleading Adamؐ. He, through his whisperings, cast the thought into their minds that tree was the tree of life everlasting and that to eat of its fruits would bring everlasting life in Paradise in peace and comfort in the presence of Allah. He swore an oath that he was a well-wishing adviser to them and not an enemy. Hearing this Adamؐ exhibited man's natural inclination toward forget fullness and he ackoned that Allah’s command was a mere prohibiting one and not a Divine order from on High. In this he made a Major mistake and ate from the Prohibited tree. As soon as he did that he became aware of his human needs and necessities. He realized that he was naked, without clothes and both he and Hawwaؐ used the leaves of fig to cover their private parts. It was as if this was the beginning of man's civilization. As soon as this event took place the admonishment came from Allah's side, that how is it that in spite of the Divine Order he had still transgrassed? In his reply Adamؐ unlike Shaitan who tried to engage the Lord in on debate and tried to justify his actions with various explanatory interpretations; admitted his fault in penitent terms and with sorrow. What happened was not out of rebellion or clear disobedience* but rather out of the human weakness of forget fullness. Hence he begged for forgiveness and took refuge in repentance. Allah accepted his excuse and forgave him but by then the time had arrived for Adamؐ had to take over the duty of being Allah’s Khalifa on earth. Therefore together with this announcement of pardon, the order was also given that Adamؐand Hawwaؐ and their children will have to live on the earth for a specific time and so also will their enemy Shaitan with all his enmity. This meant that Adam will have to live on earth between the two opposite Angelic and Shaitanic powers. It was further stipulated that should Adamؐ and his children prove themselves to be true representatives, then the original homeland of the Paradise will become theirs unto eternity.
’’Proceed you and Hawwaؐ to live on earth and
perform your duty as two servants of Allah.”
perform your duty as two servants of Allah.”
In this manner Adamؐ and his life’s partner Hawwaؐ landed on earth.
Adam (Alaihimus Salam ) in the
Qur’an
In the Qur'an the name of Hazrat Adamؑ appears twenty-five times in twenty-five verses and among the mention
of the Prophets (Alaihimus Salam ), he as the father of all mankind is
the first to be mentioned. He is mentioned in the following Surahs: Baqarah,
Aa'raaf, Israel, Kahf and Taaha where he is mentioned by name as
well as by attributes. In Surah Hijr and Saud he is mentioned
only by his attributes, whereas in Surah Al-e-Imran, Ma’idah, Maryam and
Yaseen his name is mentioned by the way.
Lessons from the Story
In the story of Hazrat Adamؑ there are numerous lessons to be learnt and also many advices to be given. It is
difficult to mention all those lessons here. However, it will appropriate to drew attention to some of those lessons.
1. The secret of Allah’s mysteries are many and not every man, no matter how near he may reside to Allah’s presence, can comprehend them all For this reason, the Angels of Allah, although being very near to Him, were unable to understand the wisdom of his creation. Until such time that the whole truth was exposed to them, they were perplexed and confused.
2. When Allah casts His attention towards any thing, no matter how insignificant or despicable, that things is immediately lifted and raised to a high position and becomes honoured and respected. For example, here a handful of dust was taken and with Allah attention showered upon it, it becomes transformed into the
Khalifa of Allah.’ Similarly, with Allah's look of favour and beneficence, cast upon his position of Prophethood and messenger-ship, he was raised to great heights of spiritual blessings.
3. In spite of man being endowed with great honour and high rank, he still remained by virtue of his natural human weaknesses and these human frailties remained with him and it was this human weakness which in spite of his high position, caused him to be overcome with forget fullness which caused him to become influenced by the whisperings of Shaitan.
4. Although being a faulty one, if man’s heart gets filled with sorrow and repentance, the doors of mercy does not become closed to him, and he does not, become one filled without hope of mercy. However a major condition for this mercy is that there should be sincerity and truth. And just as Adamؑ become a recipient of that mercy so also all his offspring will find that pardon and mercy available to them.
In the story of Hazrat Adamؑ there are numerous lessons to be learnt and also many advices to be given. It is
difficult to mention all those lessons here. However, it will appropriate to drew attention to some of those lessons.
1. The secret of Allah’s mysteries are many and not every man, no matter how near he may reside to Allah’s presence, can comprehend them all For this reason, the Angels of Allah, although being very near to Him, were unable to understand the wisdom of his creation. Until such time that the whole truth was exposed to them, they were perplexed and confused.
2. When Allah casts His attention towards any thing, no matter how insignificant or despicable, that things is immediately lifted and raised to a high position and becomes honoured and respected. For example, here a handful of dust was taken and with Allah attention showered upon it, it becomes transformed into the
Khalifa of Allah.’ Similarly, with Allah's look of favour and beneficence, cast upon his position of Prophethood and messenger-ship, he was raised to great heights of spiritual blessings.
3. In spite of man being endowed with great honour and high rank, he still remained by virtue of his natural human weaknesses and these human frailties remained with him and it was this human weakness which in spite of his high position, caused him to be overcome with forget fullness which caused him to become influenced by the whisperings of Shaitan.
4. Although being a faulty one, if man’s heart gets filled with sorrow and repentance, the doors of mercy does not become closed to him, and he does not, become one filled without hope of mercy. However a major condition for this mercy is that there should be sincerity and truth. And just as Adamؑ become a recipient of that mercy so also all his offspring will find that pardon and mercy available to them.
In the presence of Allah any insolence, disobedience and
rebellion against His order can destroy one's greatest deeds
of righteousness and virtue and can become the cause of
everlasting loss and disgrace. The story of Iblees is indeed
a story with a great lesson of warning. Note how had
been previously noted for having been one with thousands
of years of righteous deeds and now through arrogance and
insolence displayed towards Allah all that has come to nought. The
poet says:
"Shaitan was destroyed through refusal to perform
one
prostration and
even if for thousand of years he should
perform it
nothing will happen to offset that."
"O you who have eyes and understanding
take a lesson
from the story
of Shaitan who was destroyed by his
arrogance and
prick."
Masa'il Concerning the Story
Maulana Mohammad Hifzur Rahman Seoharwy has extracted twelve Masa'il from the story of Hazrat Adamؑ . Most of these Masa'il are of an Academic nature-not dealing with lessons derived from the story. Of these Masa'il, three are being mentioned now, which deal with points of knowledge in the interest of the readers.
1. How was Hawwaؑ created?
The Qur'an says:
’’And from that Nafs created his mate...." (5:4)
’’And from that Nafs created his mate...." (5:4)
This verse does no give the details of how Hawwaؑ created. For this reason it contains the possibility of both forms of creation, viz that it is possibly an indication of Hawwaؑ being created from the rib-bone of Adamؑ as is the well-known story as is also contained in the Bible. It also contains the other possibility that Allah created her from the same original dust from which man was created, as a life-partner for him. As for as the first theory is concerned there are reports in Sahih Bukhary and Sahih Muslim that Hawwaؑ was created from the rib of Adamؑ.
The well-known research scholar explains
that her being created from a rib is given by way of a metaphor in this sense that
she has a nature and temperament like a rib bone, which is half-round and if a
person is going to try and straighten its crookedness, it will break. Thus just
as one should make use of the rib bone as it is in spite of its crookedness,
without trying to straighten its crookedness. Similarly one should treat a
woman with sympathetic kindness, otherwise if
harshness is going to be used, Then instead of pleasurable results, the end result will be unpleasant. In short, the interpretation of the above verse according to the research scholars of Islam inclines towards this meaning. This means that the Qur’an does not only refer to the creation of Hawwa but wishes to indicate that she is also a creation of Allah just like man is.
harshness is going to be used, Then instead of pleasurable results, the end result will be unpleasant. In short, the interpretation of the above verse according to the research scholars of Islam inclines towards this meaning. This means that the Qur’an does not only refer to the creation of Hawwa but wishes to indicate that she is also a creation of Allah just like man is.
2. The Second question is this: When it is remembered that Hazrat Adamؑ is a Prophet of Allah. We believe that the Prophets (.Alaihimus Salam) are all sinless beings so how
is this ’Ismat of the Prophet’s reconciled with the fact that Adamؑ was guilty of disobedience and sin?
Before answering this question a short discussion
should be given on the point of the 'Ismat of the Prophets.” Allah, the
creator of this universe, created man with divers qualities. For example He
placed in man good as well as bad qualities, so that man is able to perform
good as well as
bad deeds. He is also able to make intentions towards good as well as towards bad. This ability to intend good as well as bad is the distinguishing factor of man's make-up. From time to
time Allah chooses from among men bearing these opposite qualities some human being to be His Messenger or Prophet for the sake of guiding mankind to the path of righteousness
and true guidance and to walk the path towards Allah. The last in the line of these Prophets
bad deeds. He is also able to make intentions towards good as well as towards bad. This ability to intend good as well as bad is the distinguishing factor of man's make-up. From time to
time Allah chooses from among men bearing these opposite qualities some human being to be His Messenger or Prophet for the sake of guiding mankind to the path of righteousness
and true guidance and to walk the path towards Allah. The last in the line of these Prophets
( Alaihimus Salam ) is the blessed person Muhammadﷺ And when his
person is chosen for
this duty, it is necessary that his life shall be free from all forms of sin and also be devoid of all forms of disobedience. At the same time it is also necessary that he should be a human being, who eats, drinks, sleeps and interacts with his family members and relatives, while being free of all sins, in practice and in intention. That is because he is to act as Allah’s representative, guiding men towards all righteousness. In spite of a human being created with those opposite qualities in him, all forms of evil emanating from him, has been declared to be impossible, both in intention and in practical terms, so that his every intention, every action, every word and each and every
movement from his side can become an example for all Universe. However, because of a human being the ability to forget and to commit a mistake has remained in him, and sometimes come out into the open. As soon as this happens he is made aware there of and with draw from it. As- for forgetfulness, the matter is clear in that he is not responsible for any evil. As far as a fault or mistake is concerned, these pertain to those acts committed without there being any intention of evil to be committed, neither is there any intention of rebellion against commands, nor is there the aim to against the commands of Allah, while at the same time the act is not in itself evil and iniquitous. Bearing all this in mind, although this deed, (the fault or mistake) in itself is a
permissible deed, but is not a suitable deed to be performed by the doer due to his special position. Due to special rank this person has with Allah, as soon as such a deed emanates
from him and due to Allah's protection over him, he is soon warned thereof and admonished, that such a deed does not become him and is very unsuitable and inappropriate. All these things mentioned above is known as the Ismat (innocence, sinless nature) of the Prophets.'
Adam (Alaihis Salam)’s Ismat
After the above explanation, if we ponder over the story of Nabi Adamؑ we come to know that in Surah Baqarah it has been said clearly that the fault committed by Nabi Adamؑ was not a sin or disobedience on his part, but was in fact a minor mistake: In verse (2:36) the Quran states:
this duty, it is necessary that his life shall be free from all forms of sin and also be devoid of all forms of disobedience. At the same time it is also necessary that he should be a human being, who eats, drinks, sleeps and interacts with his family members and relatives, while being free of all sins, in practice and in intention. That is because he is to act as Allah’s representative, guiding men towards all righteousness. In spite of a human being created with those opposite qualities in him, all forms of evil emanating from him, has been declared to be impossible, both in intention and in practical terms, so that his every intention, every action, every word and each and every
movement from his side can become an example for all Universe. However, because of a human being the ability to forget and to commit a mistake has remained in him, and sometimes come out into the open. As soon as this happens he is made aware there of and with draw from it. As- for forgetfulness, the matter is clear in that he is not responsible for any evil. As far as a fault or mistake is concerned, these pertain to those acts committed without there being any intention of evil to be committed, neither is there any intention of rebellion against commands, nor is there the aim to against the commands of Allah, while at the same time the act is not in itself evil and iniquitous. Bearing all this in mind, although this deed, (the fault or mistake) in itself is a
permissible deed, but is not a suitable deed to be performed by the doer due to his special position. Due to special rank this person has with Allah, as soon as such a deed emanates
from him and due to Allah's protection over him, he is soon warned thereof and admonished, that such a deed does not become him and is very unsuitable and inappropriate. All these things mentioned above is known as the Ismat (innocence, sinless nature) of the Prophets.'
Adam (Alaihis Salam)’s Ismat
After the above explanation, if we ponder over the story of Nabi Adamؑ we come to know that in Surah Baqarah it has been said clearly that the fault committed by Nabi Adamؑ was not a sin or disobedience on his part, but was in fact a minor mistake: In verse (2:36) the Quran states:
"And Shaitan made them slip." (2:36)
In Surah A'raaf it states:
"Then Shaitan began
to whisper to them."
And in Surah Taaha it states the reason for this fault and
this whispering and at the same time cleared Nabi Adamؑ of any intention of sin or any
sinful practice.
"And we had already beforehand
taken the corenaul
from Adam ؑ, But he forgot and we found on
his part no firm resolve
(to commit disobedience)." (20:116)
By stating this Allah has clearly established the doctrine of Nabi
Adamؑ being
sinless and innocent.
In the story of Nabi Adamؑ mention
is also made of the
Angels and also of the'Jinn’. Both these being are special creations
of Allah or they may refer to two powers, i.e., the angelic power and the Shaitanic power.
The Angels
What ever the Qur’an and the Hadith have taught us of the Angels, the end result thereof is this that we have not been told the true facts about their creation and neither do were see them. But it has been made compulsory upon us to accept their presence and to believe that they are a special creation of Allah.
The Jinn
Similarly the 'Jinn’ also is a special creation of Allah. Here too we are not fully informed of their creation and they too are not visible to us like the rest of humanity. But the Qur'an has made it compulsory upon us to believe that they are special creation of Allah, also subject to the laws
of Shariat. They also have a system of births and deaths among them and among them there are righteous ones as well as evil ones.
Iblees (Shaitan)
From verses of the Qur’an we come to know that Shaitan belongs to the offspring of the'Jinn’ and according to the Qur'an, Shaitan himself admitted in front of Allah that he was created of fire.
From the
Arranger of this Volume
The story of Nabi Adamؑ apart from the fact that it gives some sound advised and serves as a means of admonishing mankind; is "also important" in this sense that it throws lights upon the object of man's creation, gives man's position on earth, and also in view of this position explains
his strivings, the conclusion of which is the following:
The story of Nabi Adamؑ apart from the fact that it gives some sound advised and serves as a means of admonishing mankind; is "also important" in this sense that it throws lights upon the object of man's creation, gives man's position on earth, and also in view of this position explains
his strivings, the conclusion of which is the following:
v Allah made Adam his vice-gerent and sent him into this world. Here, he is to strive to attain the object for which man was created.
v The criterion for bang the Khalifa of Allah is not constant recitation of Tasbeeh, Tahleel Taqdees or Tamjeed,
but is only the being endowed with knowledge.
v Allah granted Adamؑ ’the knowledge of things' and thereby endowed him with His greatest
attribute of which he is a perfect manifestation.
v Man’s superiority over the angels is because of this quality of
knowledge and not because of profuse recitations of Tasbeeh or Takbeer.
Allamah Iqbal has in poetic lines drawn
the picture of Nabi Adam (
Alaihis Salam )' s exit from Paradise and his descent upon the earth. We now quote those lines of poetry:
"You have been granted the impatience
of night and day.
I know not whether you are earthly or heavenly,
rfiave heard that out of dust you were created
Yourinature is both of the stars and the moon.
If your beauty you should see in a dream
Your gratefulness will be as thousand happiness."
I know not whether you are earthly or heavenly,
rfiave heard that out of dust you were created
Yourinature is both of the stars and the moon.
If your beauty you should see in a dream
Your gratefulness will be as thousand happiness."
Earth welcomes
Adam
"Open
your eyes and look! See the earth, see the skies,
and see the space above. See the sun rising from
and see the space above. See the sun rising from
the eastern firmament be not restless.”
Qaabil and Haabil
The Qur’an does not mention the names of Nabi Adam ؑ(Alaihis Salam)'s two sons. It only referred to "the two sons of Adamؑ .” However these are the names mentioned in the
Towraat. According to some reports a great dispute arose between these brothers over their marriage. In order to settle the dispute Nabi Adam ؑ suggested that both of them
perform a sacrifice and place it before Allah for acceptance. The one whose sacrifice will be accepted, will be given the right to execute his intention. According to the Towraat, it was a practice at that time that the sacrifice should be placed upon a lofty place. A firebolt would them strike from heaven and bum it up. Haabil، brought a fat sheep from among his flock of sheep while Qaabil brought a quantity of inferior quality grain. From this their intention and sincerity could be gauged. The fire-bolt from on high bum up Haabil’s offering as a sign of the acceptance of his offer. Seeing this, Qaabil could not bear the humiliation and threatened to kill his
brother. Haabil replied: ’I will not left up my hands against you. Do as you wish. As for the offers, Allah only accepts that which is granted with a clean intention.’ There up Qaabil, in anger and hatred, killed his brother. In the Qur’an no mention is made of the dispute over their marriage and neither are their names mentioned. Only the story of their sacrificial offers is mentioned. Then it goes to tell the story of the burial of Haabil's corpse. After the killing, Qaabil was troubled as to what to do with the corpse of his brother. Up to that time the offspring
The Qur’an does not mention the names of Nabi Adam ؑ(Alaihis Salam)'s two sons. It only referred to "the two sons of Adamؑ .” However these are the names mentioned in the
Towraat. According to some reports a great dispute arose between these brothers over their marriage. In order to settle the dispute Nabi Adam ؑ suggested that both of them
perform a sacrifice and place it before Allah for acceptance. The one whose sacrifice will be accepted, will be given the right to execute his intention. According to the Towraat, it was a practice at that time that the sacrifice should be placed upon a lofty place. A firebolt would them strike from heaven and bum it up. Haabil، brought a fat sheep from among his flock of sheep while Qaabil brought a quantity of inferior quality grain. From this their intention and sincerity could be gauged. The fire-bolt from on high bum up Haabil’s offering as a sign of the acceptance of his offer. Seeing this, Qaabil could not bear the humiliation and threatened to kill his
brother. Haabil replied: ’I will not left up my hands against you. Do as you wish. As for the offers, Allah only accepts that which is granted with a clean intention.’ There up Qaabil, in anger and hatred, killed his brother. In the Qur’an no mention is made of the dispute over their marriage and neither are their names mentioned. Only the story of their sacrificial offers is mentioned. Then it goes to tell the story of the burial of Haabil's corpse. After the killing, Qaabil was troubled as to what to do with the corpse of his brother. Up to that time the offspring
of Nabi Adamؑ had never yet had to deal with death. For this reason Nabi Adam ؑdid not
as yet explain the Divine regulations
regarding death of a human being.
Qaabil saw a crow using his claws to dig a hole
in the ground and it immediately dawned
upon him that in similar manner he should dig a hole
in which to bury the corpse of his brother. According to another
reports he saw the crow burying a dead crow in the hole and
it dawned upon him to do similarly with his brother's corpse. When Qaabil saw this he became intensely sorry' over his life, saying to himself: " I am not even like this animal
who hides his criminal act."
In sorrow he bent his head and in similar manner buried the corpse of his brother. After telling this story
the Qur’an says:
"On account of that: We ordained for the
children of Israel that if anyone slew a personunless it be for murder or for spreading
mischief in the land it would be as if he slew
the whole people and if anyone saved a life, it
would be as if he saved the life of the whole
(5:32)
In his Musnad Imam Ahmad quoted a report by Ibn Mas’ud, where in Rasulullah
ﷺ is reported to
have said:
"When in this world a murder takes place unjustly the sin
will also be upon the neck of the eldest son of Nabi Adamؑ
(Qaabil) because he is the first person to commit this
unjust act and thereby initiated this unholy practice."
Warning
From these verses of Surah Maidah and the above quoted Hadith we are warned that a man should under no circumstances be the first one to commence a certain sinful act, because whosoever in the world is going to commit that same act. The sin of performing that wrongful act is also going to the account of him who started it first. In this way he will
become the recipient of everlasting humiliation and disgrace (May Allah save as from that).
From these verses of Surah Maidah and the above quoted Hadith we are warned that a man should under no circumstances be the first one to commence a certain sinful act, because whosoever in the world is going to commit that same act. The sin of performing that wrongful act is also going to the account of him who started it first. In this way he will
become the recipient of everlasting humiliation and disgrace (May Allah save as from that).
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