M6:2156 — هم‌چنان دور دوم هابیل شد / ضد نور پاک او قابیل شد

Translation: Thus, the second round came to Hābīl; Qābīl became the antithesis of his pure light.

Meaning: This couplet continues Rumi's narrative of the emergence of antagonism in the world, specifically focusing on the conflict between Abel (Hābīl) and Cain (Qābīl), where Cain represents the opposition to Abel's purity and light.

Mowlana, in this couplet, places the story of Hābīl and Qābīl as the second stage in the unfolding narrative of antagonism, following the foundational conflict of Adam and Iblis. For Mowlana, the emergence of opposites is not a catastrophe but a necessity for true knowledge. He asserts that the world is born of polarities, and authentic understanding is impossible without grappling with these conflicts.

The tale of Hābīl and Qābīl, found in both the Quran and the Torah, is recounted with significant differences. The Quran refers to them as 'the two sons of Adam' without naming them, while the Torah explicitly names them Abel and Cain. Both offer sacrifices to God; Hābīl's is accepted, Qābīl's is not. This sparks Qābīl's jealousy, leading him to threaten Hābīl's life.

Hābīl's response in the Quran is a pinnacle of wisdom and piety: 'Indeed, God only accepts from the righteous (muttaqin).' He reminds Qābīl that God does not favor anyone based on kinship, but on their sincere devotion. This Quranic teaching underscores pure intention and righteousness as the fundamental conditions for the acceptance of deeds. Hābīl further declares that even if Qābīl extends his hand to kill him, he will not reciprocate, for he fears the Lord of the worlds. This demonstrates Hābīl’s complete submission to divine will and his rejection of violence.

The Quran continues by stating that Qābīl's 'nafs-e ammāre' (commanding self) made the murder of his brother appear appealing, compelling him to commit the act. Qābīl kills his brother but is at a loss as to how to conceal the body. It is here that a remarkable event unfolds: God sends a crow to dig the earth with its beak, thereby teaching Qābīl how to bury the corpse. This detail, for me, is crucially significant: even the most basic human practices, such as burying the dead, were initially unknown and had to be learned. This illustrates that humanity, from its very inception, has been in need of instruction, and arrogance and self-sufficiency are the greatest barriers to knowledge.

It is precisely at this juncture that we arrive at the principle of 'things are known by their opposites' (تعرف الأشیاء بأضدادها). The human mind evolves and matures through contrasts and contradictions. An individual confined to a singular, narrow environment can never truly grasp the essence of freedom and justice until confronted with contrasting experiences. Just as our religious intellectuals, after experiencing life in different intellectual milieus, gained a deeper understanding of tyranny and liberty. Satan is not dead, and evil is ever-present. Learning from our mistakes and never considering oneself beyond critique and correction are the keys to growth and enlightenment. Mowlana views these historical conflicts—from Hābīl and Qābīl to Nimrod and Abraham, and Pharaoh and Moses—as manifestations that ultimately lead to divine knowledge.

Key takeaways

• Antagonism and duality are integral to creation, serving as a fertile ground for deeper understanding; good and evil, light and darkness, are instruments for the evolution of knowledge.
• Qābīl symbolizes the commanding self (nafs-e ammāre) and jealousy, unable to tolerate Hābīl's purity and light; this internal battle is reenacted within every human.
• The story of the crow teaching burial underscores humanity's perpetual need for instruction, highlighting that even basic acts must be learned; self-sufficiency obstructs true knowledge.
• The acceptance of deeds before God is based not on lineage or relation, but on piety (taqwa) and sincerity of intention.
• Mowlana interprets human history as a chain of these antagonisms, each representing a step towards divine knowledge; external conflict serves as a pathway to inner realization.