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The Emotional and Spiritual Intelligence

perahu

Allah endowed every human being desires and impulses of lust and beautify it in him (Surah [3]: 14), to be the main driver “keep away” and “maintain the kind. From both born miscellaneous encouragement, such as meeting the needs of food, clothing, shelter, desire to have, and a desire to stand out. Everything is closely related to the encouragement (fithrah) maintain themselves, while the sex drive associated with efforts to preserve the human species.

Satan often also beautify these things in human beings, in order to divert people from the task of the caliphate. Sex, if embellished devil, so he made the goal. How and with anyone, no longer ignored. Devotion to the child, if the devil adorned the subjectivity will appear. In fact, in the name of love, parents defend their children even wrong.  if the devil had made him love the treasure, so that people will justify any means to get it. He will pile up and pile up and forget about the social function of the treasure

By fasting we are aware of them and this in turn adorn ourselves with spiritual and emotional intelligence.

Spiritual intelligence spawned faith and deep sensitivity. Functions include things that are supernatural and religious. This confirms that the form of God, gave birth to the ability to find meaning in life, and refine manners, and she also gave birth to the third eye or sixth sense for humans.

The spiritual dimension of the human drive to believe in the unseen is a ladder that must be passed to improve ourselves, from the animals who do not know except what is affordable by the five senses to get to the level of human beings to realize that this is actually much larger and wider than the area small and limited that only reached by the senses or tools that are an extension of the senses.

With the intelligence of human emotions to control appetite and not kill him. Emotion or passion we desperately need, because he is one of the factors driving the implementation of tasks caliphate, which is building the world in accordance with the divine will and guidance. With intelligence, humans will be able to direct the emotions or passions in a positive direction at the same time control it, so it does not fall into negative activities.

Emotional intelligence led to the birth fortitude and patience to face all challenges and tests. Saw one guidance Apostles. associated with fasting is that if any one of our fast, then let him say bad words, do not be too shouted curse. If there is a scold, then let him say I am fasting, I am in control of my soul that is so not going to talk or act except in accordance with his religious beliefs. Thus, emotional intelligence makes disabling speak and act when necessary and with the required level, and at the right time and place.

Intelligences is what makes the human spirit balanced and made to think logically and objectively, even the best of health and balance. After all, who works with both emotional and spiritual intelligence, it will be saved anyway limbs of all evil and is also survived heart of any bad intent.  Wallahu a’lam

source : Quraish Shihab

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Jealousy…

jealousy

Hasad (jealousy and envy) is among the most destructive emotions or feeling which a man may have towards his fellow human being. It causes him to wish evil for others and to be happy when misfortune befalls them. The Prophet (sallallahu alaihi wa-sallam) warned against envy by comparing it to fire that completely burns the wood. He (sallallahu alaihi wa-sallam) said: “Beware of jealousy, for verily it destroys good deeds the way fire destroys wood.” [Abu Dawood]

Hasad is a disease of the heart and it causes impurity to the heart, when Allah’s Messenger (sallallahu alaihi wa-sallam) was asked who are the best of people? He (sallallahu alaihi wa-sallam) replied: “the one with a clean heart and truthful tongue.” They asked: ‘We understand a truthful tongue, but what does a clean heart mean?’ he answered: ‘It is the heart of one that is pious, pure, and is free of sin, transgressions, hatred and Hasad.” [Ibn Majah]

Hasad is such a dangerous characteristic that Allah revealed verses of the Qur’aan to be recited as a protection from the jealous, “Say: I seek refuge in the Lord of the dawn… from the evil of envious when he envies.” [Soorah al-Falaq (113): 1]

At-Tirmidhee narrated from al-Zubayr Ibn al-Awam that the Prophet (sallallahu alaihi wa-sallam) said: “There has come to you the disease of the nations before you, jealousy and hatred. This is the ‘shaver’ (destroyer); I do not say that it shaves hair, but that it shaves (destroys) faith…” [(Hasan) Jamee at-Tirmidhee (2434)]

Hasad can cause the person to indulge in disbelief because it causes the individual to feel that Allah has not been fair with him; he forgets all the mercy and blessings which Allah has bestowed upon him. The Messenger of Allah (sallallahu alaihi wa-sallam) said: “They are enemies for Allah’s bounties.” They asked: “Who are they?” He said: “Those who envy people for what Allah has given them of Bounty.” [at-Tabaranee]

Allah through His Absolute Wisdom has given some people more wealth, intelligence, beauty, strength, children, etc. than others. The believing Muslim should be content with what Allah has destined for him. Allah says: “Allah favored some of you over others with wealth and properties… Do they deny the favors of Allah?” [Soorah an-Nahl (16): 71] And: “Do they envy men for what Allah has given them of His Bounty?” [Soorah an-Nisa (4): 54]

“It is We Who portion out between them their livelihood in this world, and We raised some of them above others in ranks, so that some may employ others in their work. But the mercy of your Lord is better.” [Soorah az-Zukhruf (43): 32] meaning mercy of Allah is better than the convenience of the world. The materials of this life do not make one superior to another in Allah’s Judgment. True superiority lies in Taqwa (righteousness, fear of Allah). He said: “Surely, the most noble of you to Allah is the most God-fearing.” [Soorah al-Hujurat (49): 13] “And the Hereafter with Your Lord is (only) for those who have Taqwa.” [Soorah az-Zukhruf (43): 35]

What belongs to the transient world is of no significance before Allah. The Prophet (sallallahu alaihi wa-sallam) said: “If this world were worth a mosquito’s wing before Allah, He would not give a disbeliever a drink of water.” [At-Tirmidhee]

The favors of Allah in the world are a test; the more the favors, the more the tests. Al-Hasan al-Basri said: “Umar Ibn Khattab wrote this letter to Abu Musa al-Ash’ari, ‘Be content with your provision in this world, for the Most Merciful has honored some of His servants over others in terms of provision as a test of both. The one who has been given plenty is being tested to see if he will give thanks to Allah and fulfill the duties which are his by virtue of his wealth…” [Ibn Hatim]

Allah, the Exalted, has therefore forbidden us from desiring what other have, “Do not wish for what we have favored some of you over others.” [Soorah an-Nisa (4): 32]

In order to discourage envy, the Prophet (sallallahu alaihi wa-sallam) said: “Do not look to those above you. Look to those below you, as it will more likely remind you of Allah’s favors bestowed on you.” [Saheeh al-Bukharee and Saheeh Muslim] On another occasion, he said: “If one of you looks at someone wealthier and better built than him, he should also look at someone of lower standard than himself.” [Saheeh Muslim]

Islam permits Ghibtah
What Islam permits in contrast to Hasad (destructive jealousy) is Ghibtah (envy that is free from malice), which means neither loving the loss of the blessing nor hating for it to remain with the person, but desiring the same for oneself without the removal of the blessing from others.

The Messenger of Allah (sallallahu alaihi wa-sallam) said: “Envy is allowed in two cases, in case of a man whom Allah has given the Qur’aan and who recites it throughout night and day; and a man on whom Allah has bestowed wealth who gives it away throughout night and day.” [Saheeh al-Bukharee and Saheeh Muslim] and he (sallallahu alaihi wa-sallam) also explained what may be said: “I wish I were given what he was given and did with it what he did.”

The Messenger of Allah (sallallahu alaihi wa-sallam) said: “The similitude of the people of this Ummah is like four individual. One whom Allah has given wealth and knowledge, so he handles his wealth with the knowledge. One whom Allah has given knowledge but not wealth and he says, ‘Lord, should I have wealth like so-and-so I would have handled it like him.’ So they both have the same reward. Such a person loves to have wealth like others so he can do good like others without wishing that the others lose their wealth. Another man, Allah has given him wealth but no knowledge and he spends his wealth in disobedience to Allah. And last, a man whom Allah has not given knowledge nor wealth but he says, ‘Should I have wealth like so-and-so, I would spend it in the way he does.’ So, both will have the same sin against them.” [at-Tirmidhee and Ibn Majah]

Some Reasons that cause a person to have Jealosy

Anger and Malice: When one is hurt by someone for any reason, he is angered, and his anger produces malice and urge for revenge in the heart. The slave begins to desire harm for the other person, he enjoys when he sees him in hardships and he may further thinks that Allah has done it to him as an evil reward!

And if the person is blessed with a gift, he grieves and this is Hasad, which does not harm the envied person but it hurts and destroys the Hasid (one who has Hasad) himself.

In order to close the door to this evil Islam advises the Muslims to be forgiving in nature and control one’s anger. Allah says in the Qur’aan: “Those who spend (in Allah’s Cause) in prosperity and in adversity, who repress anger, and who pardon men. Verily, Allah loves the good doers.” [Soorah al-Imran (3): 134]

Arrogance, Pride and Love for fame: When a person achieves a high status and position in the society or gains wealth, he hates to see someone other than him compete or go ahead of him or be praised over him. So, he envies the former person.

An example of this can be taken of the Jews and their Hasad towards Prophet Muhammad (sallallahu alaihi wa-sallam) for the Prophet-hood that Allah entrusted him with. Their envy made them reject the divine message given to him, because he was an Arab and not from the Children of Israel. It was their Hasad which caused them to make statements as such, “It is these that Allah as favored among us?” [Soorah al-Anam (6): 53] “And they say: ‘Why is not this Qur’aan sent down to some great man of the two towns?” [Soorah az-Zukhruf (43): 31] and in Soorah al-Muminoon (23): 34, “If you were to obey a human being life yourselves, then verily, you indeed would be losers.”

This also shows one of the grave dangers of Hasad that Hasad hinders the person from following the truth and accepting advice from others just as the Hasad of the disbelievers prevented them from accepting Islam.

Evil Nature of the person: Some people, even though they may not be harmed or threatened by other people’s success, grieve when they hear about some good happening to others, and enjoy in their adversities. Neither do they seek progress for themselves nor do they wish others to progress!! Such kind of defect is difficult to cure for the reason behind their evil attitude is the evil nature of the person which does not allow him to accept other people’s success.

Repentance and Getting Rid of Jealousy

Firstly, the believer should have sincerity in repenting from Hasad as Allah’s Messenger (sallallahu alaihi wa-sallam) said: “Three things that every heart of a believer should not hate to have is sincerity in actions, rendering advise to leaders and holding to Jama’ah (community) of the Muslims, for their supplication surrounds everyone with them.” [Ahmad and Ibn Majah]

Second requirement to get rid of Hasad is to get rid of all those means which cause one to have Hasad like anger, hatred, love for the world and discontentment.

Discontentment comes from the slave’s ignorance of his Lord. If he recognizes his Lord with the attributes of Perfection, All-Knowledgeable and All-Just to his slaves, he would not be discontent and as a result would not develop Hasad.

Imam Ibn Qayyim (rahimahullah) said: “It (contentment) opens the door of peace and security for the slave.” It makes his heart pure from hatred, evil and malice. The more contented the person is, the purer his heart is. However, this does not mean that the slave should not make efforts to improve his situation. A slave should work to gain success and progress but he should not envy those whom Allah has granted more wealth or possession but he should be content with the decisions of Allah.

Thirdly, the slave should turn towards the Qur’aan which is a healing for the diseases of the heart. Allah says: “O mankind! There has come to you a good advice from your Rabb and a healing for that in your chests.” [Soorah Yunus (10): 57]

Supplicate to Allah to purify your heart. Allah said in the Qur’aan: “And those who came after them say: ‘Our Lord! Forgive us and our brethren who have preceded us in Faith and put not in our hearts any hatred against those who have believed. Our Lord! You are indeed full of kindness, Most Merciful.” [Soorah al-Hashr (59): 10]

Give Sadaqah (charity) for it purifies the heart and sanctifies the soul. It is for this reason Allah said to His Prophet: “Take Sadaqah from their wealth in order to purify them and sanctify them with it.” [Soorah at-Tawbah (9): 103]

If thoughts of Hasad cross one’s mind, he should seek refuge in Allah from the accursed Shaytan and busy himself with something that will dispel these insinuating whispers and thoughts.

But if the Shaytan manages to instill Hasad in the hearts, then beware lest you say or do anything which will show Hasad. A person will not be brought to account for whatever crosses his mind, but he will be brought to account for what he says and does.

Shaikh al-Islam Ibn Taymiyah said: “Nobody is free from Hasad, but the noble person hides it whilst the base person shows it.” [Amraad al-Quloob]

If you feel that you are jealous of a specific person, then buy him a gift, shake hands with him and give him salaams for Hasad is the result of hatred and the Prophet (sallallahu alaihi wa-sallam) said: “Shake hands, for this will dispel rancour, and exchange gifts and love one another, for this will dispel hatred.” [Narrated by Maalik in al-Muwatta (1413)]

Abu Hurayrah (radhi allahu anhu) narrated that the Prophet (sallallahu alaihi wa-sallam) said: “By Allah, in Whose Hand is my soul, you will never enter Paradise until you believe. And you will not believe unless you love one another. May I tell you something that if you do, you may love one another? Spread Salaam amongst yourselves.” Ibn Abdul-Barr said: “This proves that Salaam can lift hatred and produce love.” [Saheeh Muslim]

“A Man from the People of Paradise will enter now…”

Anas Ibn Malik (radhi allahu anhu) reported that he and other companions were sitting with the Messenger (sallallahu alaihi wa-sallam), who said: “A man from the people of Paradise will enter now.” And a man from al-Ansar entered, with his beard dripping with water from Wudhu (ablution), and holding his sandals in his left hand.

The following day, the Prophet (sallallahu alaihi wa-sallam) said the same thing and the same man entered.

On the third day, the Prophet (sallallahu alaihi wa-sallam) again repeated his statement and the same man entered with water dripping and holding his sandals.

When the Prophet (sallallahu alaihi wa-sallam) left, Abdullah Ibn Amr Ibn al-As (radhi allahu anhu) followed the man and said: ‘I quarreled with my father and I swore I would not go to him for three days and night. Would you shelter me for these days?’ the man replied: ‘Yes.’

Anas said: ‘Abdullah said that he stayed with this man for three nights and he did not see him praying at night, but every time he moved and changed position in bed he would remember Allah saying, ‘Allahu Akbar’ Until Salat-ul-Fajr.”

Abdullah said: ‘I didn’t hear anything from him but good. When the three nights had passed… I said: ‘O slave of Allah! I really didn’t abandon my father nor was I angry with him. But, I heard the Messenger of Allah speaking of you on three separate occasions, the Prophet had said that a man from the people of Paradise would enter, and you were the one to enter on all the three times. So, I wanted to stay with you to see what you do so that I could follow you. But I have not seen you doing much. So what is that you do for Allah’s Messenger (sallallahu alaihi wa-sallam) to say what he had said?’

The man replied: ‘It is nothing more than what you saw.’ When it was time to leave, he called me back and said: ‘Yes, it is nothing more than what you saw, except that I have no place in myself for ill-intentions or Hasad towards any Muslim and what Allah has given them.’ Abdullah said: ‘This is what has made you deserving of the praise and this is what we cannot do.” [Musnad Ahmad]

source : http://www.ahya.org


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The Story of Habil (Abel) and Qabil (Cain)

Allah describes the evil end and consequence of transgression, envy and injustice in the story of the two sons of Adam, Habil and Qabil. One of them fought against the other and killed him out of envy and transgression, because of the bounty that Allah gave his brother and because the sacrifice that he sincerely offered to Allah was accepted. The murdered brother earned forgiveness for his sins and was admitted into Paradise, while the murderer failed and earned a losing deal in both the lives. Allah said,

﴿وَاتْلُ عَلَيْهِمْ نَبَأَ ابْنَىْ ءْادَمَ بِالْحَقِّ﴾

(And recite to them the story of the two sons of Adam in truth;) meaning, tell these envious, unjust people, the brothers of swine and apes from the Jews and their likes among mankind, the story of the two sons of Adam, Habil and Qabil, as many scholars among the Salaf and later generations said. Allah’s statement,

﴿بِالْحَقِّ﴾

(in truth;) means, clearly and without ambiguity, alteration, confusion, change, addition or deletion. Allah said in other Ayat,

﴿إِنَّ هَـذَا لَهُوَ الْقَصَصُ الْحَقُّ﴾

(Verily, this is the true narrative ﴿about the story of `Isa﴾,)

﴿نَحْنُ نَقُصُّ عَلَيْكَ نبَأَهُم بِالْحَقِّ﴾

(We narrate unto you their story with truth, ) and,

﴿ذلِكَ عِيسَى ابْنُ مَرْيَمَ قَوْلَ الْحَقِّ﴾

(Such is `Isa, son of Maryam. (It is) a statement of truth.) Several scholars among the Salaf and the later generations said that Allah allowed Adam to marry his daughters to his sons because of the necessity of such action. They also said that in every pregnancy, Adam was given a twin, a male and a female, and he used to give the female of one twin, to the male of the other twin, in marriage. Habil’s sister was not beautiful while Qabil’s sister was beautiful, resulting in Qabil wanting her for himself, instead of his brother. Adam refused unless they both offer a sacrifice, and he whose sacrifice was accepted, would marry Qabil’s sister. Habil’s sacrifice was accepted, while Qabil’s sacrifice was rejected, and thus what Allah told us about them occurred. Ibn Abi Hatim recorded that Ibn `Abbas said — that during the time of Adam — “The woman was not allowed in marriage for her male twin, but Adam was commanded to marry her to any of her other brothers. In each pregnancy, Adam was given a twin, a male and a female. A beautiful daughter was once born for Adam and another one that was not beautiful. So the twin brother of the ugly daughter said, `Marry your sister to me and I will marry my sister to you.’ He said, `No, for I have more right to my sister.’ So they both offered a sacrifice. The sacrifice of the one who offered the sheep was accepted while the sacrifice of the other ﴿the twin brother of the beautiful daughter﴾, which consisted of some produce, was not accepted. So the latter killed his brother.” This story has a better than good chain of narration. The statement,

﴿إِنَّمَا يَتَقَبَّلُ اللَّهُ مِنَ الْمُتَّقِينَ﴾

(“Verily, Allah accepts only from those who have Taqwa.) who fear Allah in their actions. Ibn Abi Hatim recorded that Abu Ad-Darda’ said, “If I become certain that Allah has accepted even one prayer from me, it will be better for me than this life and all that in it. This is because Allah says,

﴿إِنَّمَا يَتَقَبَّلُ اللَّهُ مِنَ الْمُتَّقِينَ﴾

(Verily, Allah accepts only from the those who have Taqwa.) The statement,

﴿لَئِن بَسَطتَ إِلَىَّ يَدَكَ لِتَقْتُلَنِى مَآ أَنَاْ بِبَاسِطٍ يَدِىَ إِلَيْكَ لاًّقْتُلَكَ إِنِّى أَخَافُ اللَّهَ رَبَّ الْعَـلَمِينَ ﴾

(“If you do stretch your hand against me to kill me, I shall never stretch my hand against you to kill you, for I fear Allah; the Lord of all that exists.”) Qabil’s brother, the pious man whose sacrifice was accepted because of his piety, said to his brother, who threatened to kill him without justification,

﴿لَئِن بَسَطتَ إِلَىَّ يَدَكَ لِتَقْتُلَنِى مَآ أَنَاْ بِبَاسِطٍ يَدِىَ إِلَيْكَ لاًّقْتُلَكَ﴾

(If you do stretch your hand against me to kill me, I shall never stretch my hand against you to kill you,) I will not commit the same evil act that you threaten to commit, so that I will not earn the same sin as you,

﴿إِنِّى أَخَافُ اللَّهَ رَبَّ الْعَـلَمِينَ﴾

(for I fear Allah; the Lord of the all that exists.) and, as a result, I will not commit the error that you threaten to commit. Rather, I will observe patience and endurance. `Abdullah bin `Amr said, “By Allah! Habil was the stronger of the two men. But, fear of Allah restricted his hand.” The Prophet said in a Hadith recorded in the Two Sahihs,

«إِذَا تَوَاجَهَ الْمُسْلِمَانِ بِسَيْفَيهِمَا فَالْقَاتِلُ وَالْمَقْتُولُ فِي النَّار»

(When two Muslims fight (meet) each other with their swords, both the murderer as well as the murdered will go to the Hellfire.) They said, “O Allah’s Messenger! It is all right for the murderer, but what about the victim” Allah’s Messenger replied,

«إِنَّه كَانَ حَرِيصًا عَلى قَتْلِ صَاحِبِه»

(He surely had the intention to kill his comrade.) Imam Ahmad recorded that, at the beginning of the calamity that `Uthman suffered from, Sa`d bin Abi Waqqas said, “I bear witness that the Messenger of Allah said,

«إِنَّهَا سَتَكُونُ فِتْنَةٌ القَاعِدُ فِيهَا خَيْرٌ مِنَ الْقَائِمِ، وَالْقَائِمُ خَيْرٌ مِنَ الْمَاشِي، وَالْمَاشِي خَيْرٌ مِنَ السَّاعِي»

(There will be a Fitnah, and he who sits idle during it is better than he who stands up, and he who stands up in it is better than he who walks, and he who walks is better than he who is walking at a fast pace.) When he was asked, `What if someone enters my home and stretched his hand to kill me’ He said,

«كُنْ كَابْنِ آدَم»

(Be just like (the pious) son of Adam.)” At-Tirmidhi also recorded it this way, and said, “This Hadith is Hasan, and similar is reported on this subject from Abu Hurayrah, Khabbab bin Al-Aratt, Abu Bakr, Ibn Mas`ud, Abu Waqid and Abu Musa.” The Qur’an continues,

﴿إِنِّى أُرِيدُ أَن تَبُوءَ بِإِثْمِى وَإِثْمِكَ فَتَكُونَ مِنْ أَصْحَـبِ النَّارِ وَذَلِكَ جَزَآءُ الظَّـلِمِينَ ﴾

(“Verily, I intend to let you draw my sin on yourself as well as yours, then you will be one of the dwellers of the Fire, and that is the recompense of the wrongdoers.”) Ibn `Abbas, Mujahid, Ad-Dahhak, As-Suddi and Qatadah said that,

﴿إِنِّى أُرِيدُ أَن تَبُوءَ بِإِثْمِى وَإِثْمِكَ﴾

(“Verily, I intend to let you draw my sin on yourself as well as yours…”) means, the sin of murdering me, in addition to your previous sins. Ibn Jarir recorded this. Allah’s statement,

﴿فَطَوَّعَتْ لَهُ نَفْسُهُ قَتْلَ أَخِيهِ فَقَتَلَهُ فَأَصْبَحَ مِنَ الْخَـسِرِينَ ﴾

(So the soul of the other encouraged him and made fair-seeming to him the murder of his brother; he murdered him and became one of the losers.) means, his conscience encouraged him to kill his brother by making it seem like a sensible thing to do, so he killed him, even after his brother admonished him. Ibn Jarir said, “When he wanted to kill his brother, he started to twist his neck. So Shaytan took an animal and placed its head on a rock, then he took another rock, and similar is reported on this subject from Abu Hurayrah, Khabbab bin Al-Aratt, Abu Bakr, Ibn Mas`ud, Abu Waqid and Abu Musa.” The Qur’an continues,

﴿إِنِّى أُرِيدُ أَن تَبُوءَ بِإِثْمِى وَإِثْمِكَ فَتَكُونَ مِنْ أَصْحَـبِ النَّارِ وَذَلِكَ جَزَآءُ الظَّـلِمِينَ ﴾

(“Verily, I intend to let you draw my sin on yourself as well as yours, then you will be one of the dwellers of the Fire, and that is the recompense of the wrongdoers.”) Ibn `Abbas, Mujahid, Ad-Dahhak, As-Suddi and Qatadah said that,

﴿إِنِّى أُرِيدُ أَن تَبُوءَ بِإِثْمِى وَإِثْمِكَ﴾

(“Verily, I intend to let you draw my sin on yourself as well as yours…”) means, the sin of murdering me, in addition to your previous sins. Ibn Jarir recorded this. Allah’s statement,

﴿فَطَوَّعَتْ لَهُ نَفْسُهُ قَتْلَ أَخِيهِ فَقَتَلَهُ فَأَصْبَحَ مِنَ الْخَـسِرِينَ ﴾

(So the soul of the other encouraged him and made fair-seeming to him the murder of his brother; he murdered him and became one of the losers.) means, his conscience encouraged him to kill his brother by making it seem like a sensible thing to do, so he killed him, even after his brother admonished him. Ibn Jarir said, “When he wanted to kill his brother, he started to twist his neck. So Shaytan took an animal and placed its head on a rock, then he took another rock, and smashed its head with it until he killed it while the son of Adam was looking. So he did the same thing to his brother.” Ibn Abi Hatim also recorded this. `Abdullah bin Wahb said that `Abdur-Rahman bin Zayd bin Aslam said that his father said, “Qabil held Habil by the head to kill him, so Habil laid down for him and Qabil started twisting Habil’s head, not knowing how to kill him. Shaytan came to Qabil and said, `Do you want to kill him’ He said, `Yes.’ Shaytan said, `Take that stone and throw it on his head.’ So Qabil took the stone and threw it at his brother’s head and smashed his head. Shaytan then went to Hawwa’ in a hurry and said to her, `O Hawwa’! Qabil killed Habil.’ She asked him, `Woe to you! What does `kill’ mean’ He said, `He will no longer eat, drink or move.’ She said, `And that is death’ He said, `Yes it is.’ So she started to weep until Adam came to her while she was weeping and said, `What is the matter with you’ She did not answer him. He asked her two more times, but she did not answer him. So he said, `You and your daughters will inherit the practice of weeping, while I and my sons are free of it.”’ Ibn Abi Hatim recorded it. Allah’s statement,

﴿فَأَصْبَحَ مِنَ الْخَـسِرِينَ﴾

(And became one of the losers.) in this life and the Hereafter, and which loss is worse than this Imam Ahmad recorded that `Abdullah bin Mas`ud said that the Messenger of Allah said,

«لَا تُقْتَلُ نَفْسٌ ظُلْمًا إِلَّا كَانَ عَلَى ابْنِ آدَمَ الْأَوَّلِ كِفْلٌ مِنْ دَمِهَا،لِأَنَّهُ كَانَ أَوَّلَ مَنْ سَنَّ الْقَتْل»

(Any soul that is unjustly killed, then the first son of Adam will carry a burden of its shedding, for he was the first to practice the crime of murder.) The Group, with the exception of Abu Dawud, also recorded this Hadith. Ibn Jarir recorded that `Abdullah bin `Amr used to say, “The son of Adam, who killed his brother, will be the most miserable among men. There is no blood shed on earth since he killed his brother, until the Day of Resurrection, but he will carry a burden from it, for he was the first person to establish murder.” Allah said,

﴿فَبَعَثَ اللَّهُ غُرَاباً يَبْحَثُ فِى الاٌّرْضِ لِيُرِيَهُ كَيْفَ يُوَارِى سَوْءَةَ أَخِيهِ قَالَ يَـوَيْلَتَا أَعَجَزْتُ أَنْ أَكُونَ مِثْلَ هَـذَا الْغُرَابِ فَأُوَارِيَ سَوْءَةَ أَخِى فَأَصْبَحَ مِنَ النَّـدِمِينَ ﴾

(Then Allah sent a crow who scratched the ground to show him how to hide the dead body of his brother. He (the murderer) said, “Woe to me! Am I not even able to be as this crow and to hide the dead body of my brother” Then he became one of those who regretted.) As-Suddi said that the Companions said, “When his brother died, Qabil left him on the bare ground and did not know how to bury him. Allah sent two crows, which fought with each other until one of them killed the other. So it dug a hole and threw sand over the dead corpse (which it placed in the hole). When Qabil saw that, he said,

﴿يَـوَيْلَتَا أَعَجَزْتُ أَنْ أَكُونَ مِثْلَ هَـذَا الْغُرَابِ فَأُوَارِيَ سَوْءَةَ أَخِى﴾

(“Woe to me! Am I not even able to be as this crow and to hide the dead body of my brother”) `Ali bin Abi Talhah reported that Ibn `Abbas said, “A crow came to the dead corpse of another crow and threw sand over it, until it hid it in the ground. He who killed his brother said,

﴿يَـوَيْلَتَا أَعَجَزْتُ أَنْ أَكُونَ مِثْلَ هَـذَا الْغُرَابِ فَأُوَارِيَ سَوْءَةَ أَخِى﴾

(Woe to me! Am I not even able to be as this crow and to hide the dead body of my brother)” Al-Hasan Al-Basri commented on the statement,

﴿فَأَصْبَحَ مِنَ النَّـدِمِينَ﴾

(Then he became one of those who regretted.) “Allah made him feel sorrow after the loss that he earned.”

 

source : Tafsir Ibn Kathir – Quran Tafsir (www.qtafsir.com)