The Story of the First Murder (Surah al-Maidah/27-31) in Classic and Modern Sources: A Comparative Examination in Terms of Tafsir Methodology

Abstrak / Ringkasan

In this article, the “qissa of the first murder" (al-Maidah/27-31) is discussed methodologically in the point of classical tafsir sources and modern studies. The qissa consists of two elements which are the phrases “two sons of Adam” and the “crow’s guidance to the murderer”. In general, the commentators consider that the “Adam” indicates the Prophet Adam. The crow was sent to show how the body would be buried because the murder committed is the first murder on earth that does not know what to do with a dead body. In this general opinion, as well as the proofs of verses words and in-text contex elements, authentic ?adiths, which are the main references of the tafsir, and narrations of companion and followers were taken into consideration. Along with other ?adiths; especially it is seen that it is not possible to discredite the following ?ad?th narration of Masruq Ibn al-Ajda reported from Abdullah Ibn Mas'ud that is included in almost all authentic ?adith sources as “no person is killed wrongfully, but a share of responsibility for his blood will be upon the first son of Adam, because he was the first one to kill". By adding the views of the companions, followers and the alliance of the ummah, it has become clear who the killer and victim are. In addition, the crow sent to show how to bury the dead body that confirms this view. Until the 20th century, it is seen that all of the commentators are in alliance on this view. The view referred to personalities such as ?asan al-Ba?r? and al-?a???k is that the two people mentioned in the qissa are from children of Israel. However it is evident from other narrations of this view is not related to the idea that Adam and his wife were not the first human couple. Therefore, there is not an unique understanding of Adam that is accepted by everyone. In the explanations made by the commentators taken into consideration the different verses related to the subject. On the other hand, the literal meaning of the verses was taken as a basis and there was no need for ta?w?l because of any ambigious expression. These are also constitute the basic elements of the method followed in classical tafsirs.
As for the evolutionist point of view; there is no such phenomenon as the first children of the first two people. Because in evolution, it is impossible to mention such a thing as the first two people. One of the dominant elements that shapes the modern exegesis understanding is this style of approach. According to the claim that the qissa's are symbolic, the verse statements are not important already. In this aspect, it is emphasized that both there is no reality of the story and is mentioned in reference to the Torah. But the similar story mentioned in the Torah, which is originally as divine, does not contradict its inclusion in the Qur’an as a truth. As a matter of fact, the Qur’an has been modifier and corrective as well as supplemantary and confirmative on the texts of Torah and Bible. In addition, the story of Abel and Cain in Torah is not mentioned the crow. According to the symbolist understanding, the Qur'an conveys a story that is claimed to be an imaginary product, and adds unfounded element to it during the transfer. This is a delusion that is not based on any evidence. It is certain that Allah, who knowledge encompasses everything and describes what is told in the Quran as truth, does not need to tell an imaginary story to show the guidance. Moreover, if the qissa of the first murder is symbolic, it means that the entire ummah, including the Prophet (pbuh) and the companions, has not understood this since 14th century which means that even mentioning this is absurd. The same inconsistent situation applies to evolutionist interpretations.
As a result, after one of the two brothers killed the other; the killer did not know what to do the dead body, and finally learned from a crow that he should be buried. The literal expression of the verse refers to these two people as "two sons of Adam", and ta'wîl on this issue is far from convincing unless there is a valid evidence. It is seen that both approaches, which are the product of modern times in terms of methodology of Qur’anic Exegesis, are not based on solid scientific basis and lead the way to different contradictions rather than solving problems.

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