A027
Surah: 005 - Ayah: 027
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5:27
Read the story of Habil and Qabil in verses (5:27-31) carefully and reflect upon these words: "Then Allah sent a ghurab (crow) which was digging up the earth." First meaning: Then Allah sent a crow which was digging up the earth. Second meaning: Gharaba(n), ghurbatan, ghurban and gharabatan mean to be a gharib, stranger: Then Allah sent a strange angel who was digging up the earth of the personal world. Third meaning: Allah sent a gharib (stranger = light of Hazrat Qa'im) and he started to make a grave in the earth of the Universal Soul at the rank of the Universal Intellect.
According to the third ruku of surah-I Qasas, Hazrat Musa watered the flock of the two daughters of Hazat Shuayb. Here by the two daughters and flock, is meant the two spiritual hudud and the subtle particles. In this verse Hazrat Musa’s dharratihasti is meant the animal soul. Numerous example of the sacrifice of this soul are mentioned in the Qur’an. There is an allusion to it in the sacrifice of Hazrat Habil (5:27). In the mention of the burnt sacrifice is contained the wisdom of the need to sacrifice the animal soul (3:183). Sacrifice of the animal soul is alluded to in the four birds of Hazrat Ibrahim (2:260) and the ram of Hazrat Ismail (27:107). In this ruku to say that Hazrat Musa was strong and trustworthy (amin) (28:26) means that, not only did he water the flock of the two daughters of Hazrat Shuayb, but also that his real work and sacrifice were that he looked after the particles of souls for a period of eight to ten years.
The objection, which the angels had raised in predicting mischief and bloodshed, was an indication of the battle and conflict between right and wrong, i.e., the vicegerent of God and his opponent, which had to continue until the resurrection. It is obvious that, behind the veil of this objection it is said, in the language of wisdom that the rank of the khilafat and Imamat of Adam will continue and last in this world till the resurrection. Thus, in connection with the question of khilafat and Imamat, the first event of mischief and bloodshed took place during the time of Adam himself. In this connection you should read the story of Habil and Qabil in verses (5:27-32) in the Qur’an. In this battle between right and wrong, Imam Habil was on the right and Qabil was wrong. Qabil martyred Hazrat-i Habil, however despite all that, the right won the battle and the wrong met with defeat. That is, ‘right (haqq)’ means that light which was in Imam Habil transferred to Imam Shith and continued to live and survive forever, and Qabil, who was the embodiment of darkness, could not seize the holy light of Imam Habil, nor could he extinguish it. Rather, he was driven out from the Divine court and became accursed.
According to me, belief, affection and love are varying degrees of the same reality. I believe that there is everything in Paradise, except the great bounty of weeping in the Divine love. Therefore, in order to weep in the Divine love, Hazrat Adam had to come out of Paradise. The sacred heavenly fire, which accepted the sacrifice of Hazrat Habil was also the fire of love (5:27). In the light of the Qur'an itself, I firmly believe that the special distinction of the Prophets and awliya' is Divine love. Thus, no Prophet or wali has been without Divine love (17:109; 19:58).
It is clear from the stories of the Qur’anic prophets that piety is the soul of their missions and there is no sharicat among their different laws (shara’ic) in which piety is not given prime importance. Rather its need and importance is such that it was established as a universal (kulliyyah) in the sharicat of the first prophet Adam(c) that:
“He said: Allah only accepts from those who are righteous” (5:27)
This verse has been referred 8 times.