The Divine Education Model in the Family of the Prophets (Part 15)
Educational Lessons from the Story of the Children of Adam (peace be upon him)
The story of Cain and Abel, the children of Adam (peace be upon him), is not just a story from a distant past; it is a treasure trove of profound educational and family concepts that have guided humanity throughout history, transcending time and space. This story, whose roots go back to the first days of creation, not only teaches us how to deal with conflicts and disagreements, but also provides vital insights into the nature of human actions and the conditions for their acceptance in the sight of Allah. Some of these lessons are mentioned below:
Lesson One: The Legitimacy of Arbitration
The offer of Prophet Adam (peace be upon him) to two feuding brothers to offer a sacrifice to Allah Almighty represents the basis of arbitration. This principle is used today in various international organizations and forms the basis for regulating international relations. Numerous international agreements dating back to the late 19th century refer to this principle (arbitration). Arbitration [which involves the intervention of a third party to mediate between two warring parties in order to resolve a dispute and adjudicate their case], which Westerners consider to be an innovation of the modern era and Western civilization, actually originated with the dispute between Cain and Abel, and Prophet Adam (peace be upon him) referred to this method to resolve it. The Holy Quran also referred to this issue and recommended it more than fourteen centuries ago, but most people do not know.
Prophet Adam (peace be upon him) did not directly arbitrate between the warring parties; rather, he suggested that they offer a sacrifice. This was a kind of indirect mediation between the warring parties; Adam’s mediation was manifested in convincing them to accept the idea of sacrifice. In arbitration, if the parties agree, each party presents their own view of the dispute or controversy and presents evidence to support it so that the arbitrator can reach a reasoned decision free from bias or ego.
Arbitration can take place at the level of both individuals and countries. The Holy Quran provides an excellent example of the first case, saying: “وَإِنْ خِفْتُمْ شِقَاقَ بَيْنِهِمَا فَابْعَثُوا حَكَمًا مِّنْ أَهْلِهِ وَحَكَمًا مِّنْ أَهْلِهَا إِن يُرِيدَا إِصْلَاحًا يُوَفِّقِ اللَّهُ بَيْنَهُمَا إِنَّ اللَّهَ كَانَ عَلِيمًا خَبِيرًا [1]” Translation: “And if you fear a breach between them, appoint an arbiter from his family and an arbiter from her family. If the two arbitrators seek reform, Allah will help them both (and make one of the two things: a good and God-pleasing compromise or a beautiful and reasonable separation). Indeed, Allah is All-Knowing (of the outward and inward parts of people) and Aware (of the intentions of all).”
What the Holy Quran refers to in the case of arbitration in the event of a dispute between spouses can also be used to resolve disputes between different social groups. It can also be used to resolve disputes between countries in order to prevent conflicts that ultimately lead to wars, the outcome of which only Allah Almighty knows.
Lesson two: Taqwa (piety); the condition for acceptance of deeds
The believing brother, whose sacrifice was accepted, in response to his angry and threatening brother, said, “إِنَّمَا يَتَقَبَّلُ اللَّهُ مِنَ الْمُتَّقِينَ [2]” Translation: “(Abel said to Cain, ‘What sin have I committed?’)” Allah accepts (the work) only from those who are righteous.”
So it can be said that piety is the condition for acceptance of deeds by Allah Almighty, and faith is the basis of trust and hope for benefiting from them, because deeds are not desirable for their own sake, and when they are devoid of meaning and disconnected from life, they are of no benefit.
Just as fruit grows only on a tree, deeds will only be righteous, correct, sincere, and acceptable to Allah if they originate from faith and originate from piety. Allah Almighty does not want the good deeds of the servants in an abstract manner; rather, He wants their effect in the souls of their owners. Their hearts and feelings require training and correction through actions. What is important is the believer’s attainment of piety and the dominance of this piety over his entire life, being, feelings, and conscience. Perhaps there are many examples in the Holy Qur’an and the noble Sunnah that support our statements. The words of Allah Almighty from the Holy Qur’an, in expressing the wisdom of sacrificing, are as follows: “وَالْبُدْنَ جَعَلْنَاهَا لَكُم مِّن شَعَائِرِ اللَّهِ لَكُمْ فِيهَا خَيْرٌ فَاذْكُرُوا اسْمَ اللَّهِ عَلَيْهَا صَوَافَّ فَإِذَا وَجَبَتْ جُنُوبُهَا فَكُلُوا مِنْهَا وَأَطْعِمُوا الْقَانِعَ وَالْمُعْتَرَّ كَذَلِكَ سَخَّرْنَاهَا لَكُمْ لَعَلَّكُمْ تَشْكُرُونَ * لَن يَنَالَ اللَّهَ لُحُومُهَا وَلَا دِمَاؤُهَا وَلَكِن يَنَالُهُ التَّقْوَى مِنكُمْ كَذَلِكَ سَخَّرَهَا لَكُمْ لِتُكَبِّرُوا اللَّهَ عَلَى مَا هَدَاكُمْ وَبَشِّرِ الْمُحْسِنِينَ [3]“
Translation: “We have included (slaughtering) camels (fat and other four-legged animals) for you (in Hajj) among the ceremonies and rites (religion and signs of religion) of Allah, and in such animals there is good (in this world and reward in the Hereafter); so say the name of Allah upon them while they are standing in rows, and when they have fallen on their sides, eat of their flesh yourselves and feed the needy and the beggar. Thus have we made the camels subservient to you, that you may be grateful.”
The Prophet (peace and blessings of Allah be upon him) also said, “إن الله لا ينظر إلى صوركم وأموالكم ولكن ينظر إلى قلوبكم وأعمالكم [4]” Translation: “Indeed, Allah does not look at your appearances and wealth, but He looks at your hearts and deeds.”
Deeds that come from non-believers and originate from other than piety are not accepted by Allah Almighty, because they have no fixed basis or rules. Allah Almighty says, “وَقَدِمْنَا إِلَى مَا عَمِلُوا مِنْ عَمَلٍ فَجَعَلْنَاهُ هَبَاءً مَّنثُورًا [5]” Translation: “We will go to all the deeds they have done (which were apparently good and in this world) and make them all like scattered dust particles in the air (and deprive them of their reward and reward. Because lack of faith causes the disappearance and destruction of good deeds and invalidation of a person’s good deeds.”
