(27–31) “Recite to them in truth the account of Adam’s two sons”—and so on to the end of the account (1). That is, relate to the people and inform them truthfully of what transpired between Adam’s two sons: a recital from which those who take heed may draw lessons, told in truth and not falsely, and in earnest and not in jest. The apparent meaning is that they were Adam’s direct sons, as indicated by the evident meaning of the verse and its context. This is the view of the majority of Quran commentators.
That is, recite to them the account of the two when they each presented an offering, which led them to the circumstances ⦗229⦘ described:
“When each offered a sacrifice”—that is, each of them gave something of his wealth in order to draw near to Allah—“and it was accepted from one of them but not accepted from the other.” They learned this either through a report from heaven or through the customary sign among earlier nations: the sign that Allah had accepted an offering was that fire would descend from heaven and consume it.
“He said”—the son whose offering had not been accepted said to the other, out of envy and transgression—“I will surely kill you.” The other replied, speaking gently to him: “Allah accepts only from those who fear Him.” What sin or offense have I committed that would warrant your killing me, except that I feared Allah Most High—when fearing Him is incumbent upon me, you, and everyone else? The soundest interpretation of “those who fear Him” here is that they fear Allah in that particular deed, performing it sincerely for Allah alone and in accordance with the Sunnah of the Messenger of Allah, may Allah bless him and grant him peace.
He then informed him that he had no intention of attempting to kill him, whether by initiating the attack or in self-defense. He said:
“If you stretch out your hand against me to kill me, I will not stretch out my hand against you to kill you.” This is not due to cowardice or inability on my part. Rather, it is because “I fear Allah, the Lord of all worlds.” One who fears Allah does not venture (2) into sin, especially major sins. This serves to instill fear in anyone contemplating murder: you should fear Allah and be mindful of Him.
“I want you to return bearing my sin and your sin.” That is, if the choice lies between my killing you and your killing me, I would rather that you kill me and bear both burdens, “and thus become one of the inhabitants of the Fire. That is the recompense of the wrongdoers.” This indicates that murder is a major sin and renders its perpetrator liable to enter the Fire.
Yet the offender was neither deterred nor restrained. He continued urging himself on and strengthening his resolve until his soul made it easy for him to kill his brother, whose sanctity both divine law and natural disposition required him to respect.
“So he killed him and became one of the losers”—in this world and the Hereafter. He thereby established this evil precedent for every subsequent murderer.
“Whoever institutes an evil practice bears its burden and the burden of all who follow it until the Day of Resurrection.” It is therefore related in an authentic hadith: “No soul is killed without the first son of Adam bearing a share of its bloodguilt, for he was the first to institute killing.”
After killing his brother, he did not know what to do with his body, for this was the first person among Adam’s descendants to die. “So Allah sent a crow scratching in the earth”—that is, turning up the soil to bury another dead crow—“to show him how to conceal his brother’s body.” His body is meant, for the body of the deceased is something that must be concealed. “Then he became one of the remorseful.” Such is the outcome of sinful deeds: remorse and loss.