الحمد لله نحمده ونستعينة ونستغفره، ونعوذ بالله من شرور أنفسنا، ومن سيئات أعمالنا 

وأشهد أن لا إله إلا الله وحده لا شريك له ، وأشهد أن سيدنا محمدًا عبده ورسوله .

As reminder from last weak talk, there are 6 steps to study the Quran and these are: The Value of : 1) reading (Qira’ah),  2) recitation (Tilawah), 3) reflection (Tadabour),   4) assembly (Tarteel ), 5) recollection (Tadhakur) and 6) study (Dirasah).  The goals for progressing thru these steps are:

1. To know what Allah wants us to learn
2. To help us develop our intellectual capacity not only to understand what Allah wants us to know but to also to be leader in all types of natural science. 

Inshallah today, we will study verses 27 to 32 from Surat Al-Maeda that address very important story and this is the story of first homicide among mankind.  It is the story of the two children of Adam. We are studying this story to drive key lessons from it.

وَٱتۡلُ عَلَيۡہِمۡ نَبَأَ ٱبۡنَىۡ ءَادَمَ بِٱلۡحَقِّ إِذۡ قَرَّبَا قُرۡبَانً۬ا فَتُقُبِّلَ مِنۡ أَحَدِهِمَا وَلَمۡ يُتَقَبَّلۡ مِنَ ٱلۡأَخَرِ قَالَ لَأَقۡتُلَنَّكَ‌ۖ قَالَ إِنَّمَا يَتَقَبَّلُ ٱللَّهُ مِنَ ٱلۡمُتَّقِينَ (٢٧)

 لَٮِٕنۢ بَسَطتَ إِلَىَّ يَدَكَ لِتَقۡتُلَنِى مَآ أَنَا۟ بِبَاسِطٍ۬ يَدِىَ إِلَيۡكَ لِأَقۡتُلَكَ‌ۖ إِنِّىٓ أَخَافُ ٱللَّهَ رَبَّ ٱلۡعَـٰلَمِينَ (٢٨) إِنِّىٓ أُرِيدُ أَن تَبُوٓأَ بِإِثۡمِى وَإِثۡمِكَ فَتَكُونَ مِنۡ أَصۡحَـٰبِ ٱلنَّارِ‌ۚ وَذَٲلِكَ جَزَٲٓؤُاْ ٱلظَّـٰلِمِينَ (٢٩) فَطَوَّعَتۡ لَهُ ۥ نَفۡسُهُ ۥ قَتۡلَ أَخِيهِ فَقَتَلَهُ ۥ فَأَصۡبَحَ مِنَ ٱلۡخَـٰسِرِينَ (٣٠)

And recite to them the story of the two sons of Adam in truth; when each offered a sacrifice (to Allah), it was accepted from one of them but not accepted from the other.   He said: “I will kill you”.   He said: ” Allah accepts only from those who have Taqwa (the pious)” (27)  

If you do stretch your hand against me to kill me, I am not going to stretch my hand against you to kill you, for I fear Allah; the Lord of the worlds. (28) “Verily, I intend to let you bear my sin on your sin and then be one of the dwellers of the Fire, and that is the punishment for the unjust.” (29) His Nafs (self) prompted him to kill his brother; so he killed him and became one of the losers. (Al-Maeda 5:27-30)

 فَبَعَثَ ٱللَّهُ غُرَابً۬ا يَبۡحَثُ فِى ٱلۡأَرۡضِ لِيُرِيَهُ ۥ كَيۡفَ يُوَٲرِى سَوۡءَةَ أَخِيهِ‌ۚ قَالَ يَـٰوَيۡلَتَىٰٓ أَعَجَزۡتُ أَنۡ أَكُونَ مِثۡلَ هَـٰذَا ٱلۡغُرَابِ فَأُوَٲرِىَ سَوۡءَةَ أَخِى‌ۖ فَأَصۡبَحَ مِنَ ٱلنَّـٰدِمِينَ (٣١)

Then Allah sent a raven (crow) who scratched the ground to show him how to conceal the shame (corpse?) of his brother. He said: “Woe to me! Was I not even, able to be as this raven and to hide the shame (corpse) of my brother?” Then he became full of regrets.  (Al-Maeda 5:31)

مِنۡ أَجۡلِ ذَٲلِكَ ڪَتَبۡنَا عَلَىٰ بَنِىٓ إِسۡرَٲٓءِيلَ أَنَّهُ ۥ مَن قَتَلَ نَفۡسَۢا بِغَيۡرِ نَفۡسٍ أَوۡ فَسَادٍ۬ فِى ٱلۡأَرۡضِ فَڪَأَنَّمَا قَتَلَ ٱلنَّاسَ جَمِيعً۬ا وَمَنۡ أَحۡيَاهَا فَڪَأَنَّمَآ أَحۡيَا ٱلنَّاسَ جَمِيعً۬ا‌ۚ

وَلَقَدۡ جَآءَتۡهُمۡ رُسُلُنَا بِٱلۡبَيِّنَـٰتِ ثُمَّ إِنَّ كَثِيرً۬ا مِّنۡهُم بَعۡدَ ذَٲلِكَ فِى ٱلۡأَرۡضِ لَمُسۡرِفُونَ (٣٢) [المائدة:].

Because of that We decreed for the Children of Israel that whoever kills a person not in retaliation of murder, or (and) to spread mischief in the land – it would be as if he killed all mankind, and if whoever saves a life, it would be as if he saved the life of all mankind.

Certainly, our Messengers have come to with clear proofs, and signs, even then after that many of them continued to exceed the limits.  (Al-Maeda 5: 32)

Before we get deep in analyzing these verses, we need to highlight an important grammatic rule which is: The pronoun is not always required to refer to the nearest mentioned noun.

Example, Ali and Mohmmad came and he left early.  While one may assume that “He” refers to Mohammad since he is the nearest to the pronoun, this is not always true.  “He” could also be referring to Ali and not Mohammad.

 Let us look at examples form the Quran:

لِّتُؤۡمِنُواْ بِٱللَّهِ وَرَسُولِهِۦ وَتُعَزِّرُوهُ وَتُوَقِّرُوهُ وَتُسَبِّحُوهُ بُڪۡرَةً۬ وَأَصِيلاً (٩)

So that believe in Allah and His Messenger, and that you support him, revere him and to honor him, and glorify Him morning and afternoon.” (Al-Fath 48:9)

When we read to glorify him (Tasbeeh), we know that this refers to Allah and not the Messenger, though the messenger is the nearest noun to him.

حيث أجمع العلماء كافة على أن الضمير في (تسبحوه) يعود إلى الله سبحانه وتعالى من دون شك ولا خلاف، لأنه لا يجوز تسبيح لغير الله، وأن تَسْبِيح الله سبحانه

Interesting that scholars deferred regarding whether (وَتُعَزِّرُوهُ وَتُوَقِّرُوهُ) refers to Allah or the Messenger with the majority saying it refers to Allah even though the Messenger is the nearest noun to them

القول الأرجح للعلماء أن الأَولى أن يكون الضميران (تُعَزِّرُوهُ وَتُوَقِّرُوهُ) لله تعالى أيضًا؛ لئلا يلزم فك الضمائر من غير ضرورة

Another example:

وَتِلۡكَ حُجَّتُنَآ ءَاتَيۡنَـٰهَآ إِبۡرَٲهِيمَ عَلَىٰ قَوۡمِهِۦ‌ۚ نَرۡفَعُ دَرَجَـٰتٍ۬ مَّن نَّشَآءُ‌ۗ إِنَّ رَبَّكَ حَكِيمٌ عَلِيمٌ۬ (٨٣) وَوَهَبۡنَا لَهُ ۥۤ إِسۡحَـٰقَ وَيَعۡقُوبَ‌ۚ ڪُلاًّ هَدَيۡنَا‌ۚ وَنُوحًا هَدَيۡنَا مِن قَبۡلُ‌ۖ وَمِن ذُرِّيَّتِهِۦ دَاوُ ۥدَ وَسُلَيۡمَـٰنَ وَأَيُّوبَ وَيُوسُفَ وَمُوسَىٰ وَهَـٰرُونَ‌ۚ وَكَذَٲلِكَ نَجۡزِى ٱلۡمُحۡسِنِينَ (٨٤)

And that was Our Proof that We gave Ibrahime against his people. We raise whom We will in degrees. Certainly, your Lord is All-Wise, All-Knowing. (83) And We bestowed upon him Ishaq (Isaac) and Ya’qûb (Jacob), each of them We guided, and We guided Nuh (Noah) before, and among his progeny Dawoud (David), Sulaiman (Solomon), Ayub (Job), Yusuf (Joseph), Musa (Moses), and Harûn (Aaron). Thus do We reward the good-doers.” (Al-An’am 6:83-84)

The pronoun “His” in “his progeny” refers to Ibrahime even though he is the farthest name from the pronoun.

3rd example

وَجَـٰهِدُواْ فِى ٱللَّهِ حَقَّ جِهَادِهِۦ‌ۚ هُوَ ٱجۡتَبَٮٰكُمۡ وَمَا جَعَلَ عَلَيۡكُمۡ فِى ٱلدِّينِ مِنۡ حَرَجٍ۬‌ۚ مِّلَّةَ أَبِيكُمۡ إِبۡرَٲهِيمَ‌ۚ هُوَ سَمَّٮٰكُمُ ٱلۡمُسۡلِمِينَ

And strive hard in Allah’s Cause as you ought to strive. He has chosen you and has not laid upon you in religion any hardship, it is the religion of your father Ibrahim. It is He Who has named you Muslims.” (Al-Hajj 22:78)

Here also the pronoun ‘he” in “he has named you” refers to Allah, though Ibrahim is the closes name.

Why I am emphasizing this point because it helps us look at the two alternatives when we read (إِذۡ قَرَّبَا قُرۡبَانً۬ا فَتُقُبِّلَ مِنۡ أَحَدِهِمَا وَلَمۡ يُتَقَبَّلۡ مِنَ ٱلۡأَخَرِ قَالَ لَأَقۡتُلَنَّكَ‌ۖ) “; when each offered a sacrifice (to Allah), it was accepted from one of them and not accepted from the other.  He said: “I will kill you”

The Question is who said “I will kill you”.

Now, I want you to be the Professors and I am the student who is defending his master’s degree thesis and this thesis is answering the question who said: “I’ll kill you?

Obviously, if my thesis is based on the hypothesis that the killer is the brother whose sacrifice was not accepted and he committed his crime out of jealously, you will consider this effort not worthy or master’s thesis.  You will justify your decision by saying that all I did is simply presenting a review of literature based on what is being said in Tafseer books that is solely based on the old testament account in Genesis 4:1-26. 

Therefore, my thesis is based on the hypothesis that the verses imply that the killer is the brother whose sacrifice was accepted and his motive is considering that his brother not worthy to be living because Allah did not accept his sacrifice.

Now, let me present my proofs of this thesis.

The first proof is as we just discussed, grammatically, this option is acceptable because the pronoun “does not always need to refer to the nearest noun.

إِذۡ قَرَّبَا قُرۡبَانً۬ا فَتُقُبِّلَ مِنۡ أَحَدِهِمَا وَلَمۡ يُتَقَبَّلۡ مِنَ ٱلۡأَخَرِ قَالَ لَأَقۡتُلَنَّكَ‌ۖ) “; when each offered a sacrifice (to Allah), it was accepted from one of them and not accepted from the other.  He said: “I will kill you”

As part of my defense, I want to emphasis that the stories in the Quran are not intended for entertainment but to draw serious lessons from them.  Therefore, when Allah revealed for us this story, it must have a serious lesson that righteous believers should contemplate.

The reason I am saying, it must include serious lesson because the story is referred to as (نَبَأَ) in (وَٱتۡلُ عَلَيۡہِمۡ نَبَأَ ٱبۡنَىۡ ءَادَمَ) “And recite to them the story of the two sons of Adam”  while the term (نَبَأَ) is often translated as story, report, tidings or news, it always refers to something that is significant.   This means that the story of the two children of Adam is significant and valuable lessons must be drawn from it.

There is a key word that Allah included in the opening on the story and this is: in truth”, Allah says: “وَٱتۡلُ عَلَيۡہِمۡ نَبَأَ ٱبۡنَىۡ ءَادَمَ بِٱلۡحَقِّ” “And recite to them the important story of the two sons of Adam in truth”.  The term “in truth” would not be required unless it is to emphasize that a false story about the children of Adam exists and Allah is revealing the true story.  The use of in truth means that the story that exited in the old testament is not in truth.

The story that is being quoted suggested that the reason the two brothers offered Qurban (قُرۡبَانً۬) because one of the brothers wanted to violate the commandment that a brother cannot marry his own twin sister.  But the use of term Qurban directly invalidates this explanation because Qurban (قُرۡبَانً۬) is not offered to validate violation of commandment but rather it is used as form of gratitude to Allah for a blessing that one received. The Qurban is offered for the sole purpose of bringing the person close to Allah.  Since Allah did not reveal why the brothers offered the Qurban, it means that the purpose is not important. 

Note also that the victim knows that he is not perfect and he is sinful and that his brother must be righteous because Allah accepted his Qurban, therefore his response was (إِنِّىٓ أُرِيدُ أَن تَبُوٓأَ بِإِثۡمِى وَإِثۡمِكَ) “, I intend to let you bear my sin on your sin” referring to his sins that justified Allah not accepting his sacrifice and the sin gained by the killer for killig him..

Allah is telling us  فَطَوَّعَتۡ لَهُ ۥ نَفۡسُهُ ۥ قَتۡلَ أَخِيهِ His Nafs (self) prompted him, this means that the killer has done  his crime because his Nafs justified it for him, this suggests that Satan has nothing to do with it. He was convinced that what he is doing is proper and as soon as he saw that Allah did not accept his brother Qurban, he decided that he must be sinful and thus is not worthy to live.

Allah also is telling us about the killer (فَطَوَّعَتۡ لَهُ ۥ نَفۡسُهُ ۥ قَتۡلَ أَخِيهِ فَقَتَلَهُ ۥ فَأَصۡبَحَ مِنَ ٱلۡخَـٰسِرِينَ) “His Nafs (self) prompted him to kill his brother; so, he killed him and became one of the losers”.  This implies that the killer was not loser but he became loser after he killed his brother.

Before discussing the relevance of the raven (الغراب), let us reflect on this verse:

مِنۡ أَجۡلِ ذَٲلِكَ ڪَتَبۡنَا عَلَىٰ بَنِىٓ إِسۡرَٲٓءِيلَ أَنَّهُ ۥ مَن قَتَلَ نَفۡسَۢا بِغَيۡرِ نَفۡسٍ أَوۡ فَسَادٍ۬ فِى ٱلۡأَرۡضِ فَڪَأَنَّمَا قَتَلَ ٱلنَّاسَ جَمِيعً۬ا وَمَنۡ أَحۡيَاهَا فَڪَأَنَّمَآ أَحۡيَا ٱلنَّاسَ جَمِيعً۬ا‌ۚ

Because of that We decreed for the Children of Israel that whoever kills a person not in retaliation of murder, or (and) to spread mischief in the land – it would be as if he killed all mankind, and if whoever saves a life, it would be as if he saved the life of all mankind.

This means that the nature of this crime provides serious warning to the Children of Israel, but what is relevance of this to Bani Israel?  To answer this question, we need to study some of the attitudes of Bani Israel regarding considering that they are the chosen people and everyone else is dispensable and Allah refuted their claims in several verses such as:

وَقَالَتِ ٱلۡيَهُودُ وَٱلنَّصَـٰرَىٰ نَحۡنُ أَبۡنَـٰٓؤُاْ ٱللَّهِ وَأَحِبَّـٰٓؤُهُ ۥ‌ۚ قُلۡ فَلِمَ يُعَذِّبُكُم بِذُنُوبِكُم‌ۖ بَلۡ أَنتُم بَشَرٌ۬ مِّمَّنۡ خَلَقَ‌ۚ

“And the Jews and the Christians say: “We are the children of Allah and His loved ones. ” Say: “Why then does He punish you for your sins?” No, you are but human beings, of those He has created,” (Al-Maeda 5:18)

قُلۡ يَـٰٓأَيُّہَا ٱلَّذِينَ هَادُوٓاْ إِن زَعَمۡتُمۡ أَنَّكُمۡ أَوۡلِيَآءُ لِلَّهِ مِن دُونِ ٱلنَّاسِ فَتَمَنَّوُاْ ٱلۡمَوۡتَ إِن كُنتُمۡ صَـٰدِقِينَ (٦)

“Say: “O you Jews! If you pretend that you are friends of Allah, to the exclusion of (all) other mankind, then express your desires for death if you are truthful.” (Al-Jumma 62:6) 

This warning is also for the Muslims who believe that they are so righteous and justify killing other Muslims whom they consider as sinful and deviant. Many Muslims scholars are killed on the hand of extremist Muslims using the excuse of heresy (زندقة).

The following are few of those who have been accused on heresy and some of them were killed on the hand of Muslims.

ابن المقفع : اتهم بالزندقة وقتل بعدها على يد سفيان بن معاوية حيث قام بصلبه وتقطيع لحمه قطعة قطعة وشيها في النار أمام ناظريه حتى مات

الفارابي  ابن سينا   أبو بكر الرازي  يعقوب بن اسحاق ( الكندي )   بن طفيل    ابن الهيثم  عباس بن فرناس ابن رشد

هؤلاء العلماء تم تكفيرهم بفتاوى صدرت عن شيوخ وفقهاء في الإسلام بسبب ما اعتبروه “كفرا” و”زندقة” و”ضلالة” و”هرطقة” إلى غير ذلك من أوصاف تجيز قتلهم وتضعهم في حكم من يستباح دمه 

These scholars were expiating with fatwas issued by sheikhs and jurists of Islam because of what they considered to be “kufr”, “Heresy”, “misguidance”, and other descriptions that allowed their killing and put them in the judgment of their blood. 

فأئمة المذاهب الأربعة لاقى كل واحد منهم التعذيب والتنكيل على أيدي أصحاب السلطة، فقد سجن أبو حنيفة لرفضه تولي القضاء أيام بني العباس، وامتحن الإمام أحمد ابن حنبل في قضية القول بخلق القرآن التي قال بها المعتزلة. وتعرض الإمام الشافعي لغضب أهل السلطة بدعوى حبه لأهل البيت.

ولم يكن وضع الإمام مالك بن أنس بأفضل من سواه، ولاقى الإمام النسائي صاحب الحديث حتفه على يد الدهماء في الشام لوضعه كتاباً جمع فيه الأحاديث النبوية في مناقب علي بن أبي طالب كرم الله وجهه، أما الإمام البخاري فقد امتحن أيضاً في قضية القول بخلق القرآن وممن ذكر أنهم تعرضوا للمحن علماء مثل ابن عربي وابن تيمية، ولا بد من ذكر سعيد بن جبير ومحنته مع الحجاج بن يوسف الثقفي،

The story to the children of Adam gives warning to those who think that they are righteous not to judge anyone and if they see errors or even sins from other to conceal it and don’t expose them. 

This brings us the verse related to the raven,

فَبَعَثَ ٱللَّهُ غُرَابً۬ا يَبۡحَثُ فِى ٱلۡأَرۡضِ لِيُرِيَهُ ۥ كَيۡفَ يُوَٲرِى سَوۡءَةَ أَخِيهِ‌ۚ قَالَ يَـٰوَيۡلَتَىٰٓ أَعَجَزۡتُ أَنۡ أَكُونَ مِثۡلَ هَـٰذَا ٱلۡغُرَابِ فَأُوَٲرِىَ سَوۡءَةَ أَخِى‌ۖ فَأَصۡبَحَ مِنَ ٱلنَّـٰدِمِينَ (٣١)

Then Allah sent a raven (crow) who scratched the ground to show him how to conceal the shame (corpse?) of his brother. He said: “Woe to me! Was I not even, able to be as this raven and to hide the shame (corpse) of my brother?” Then he became full of regrets.  (Al-Maeda 5:31)

Let us define the term (سَوءة:) is often misinterpreted and many translated if this verse translate to mean corpse.   The term (سَوءة:) refers to any shameful and repulsive action whether word or deed (فاحشة ، كل عمل وأمر شائن).   The term (سَوءة:) is used to denote human Awrah (عَوْرة) referring to any part of the body that shames the person if exposed.

In this verse Allah send a raven (crow) whose habit is to dig the ground to store food.  The crow is intelligent that he does not only bury the food but also places a leaf, twig, bit of grass or some other item on top of the food as a marker

When he saw the raven digging to bury something, he realized that he was not even like this raven by concealing the sins f his brother instead of exposing them and condemning him to death for them.

The Prophet (PBUH) said: (من ستر مؤمنا ستره الله في الدنيا والآخرة) Whoever conceals the sins of a Muslim, Allah will conceal his sins in this world and the Hereafter.” 

Last point to close my presentations is that we don’t need to look to any other source to examine the stories in the Quran, the Quran is the most comprehensive book and it includes all what is important.  All we need is to seriously study it.   The Quran explains itself and includes the exposition of everything that is important.  Allah says regarding it:

وَنَزَّلۡنَا عَلَيۡكَ ٱلۡكِتَـٰبَ تِبۡيَـٰنً۬ا لِّكُلِّ شَىۡءٍ۬ وَهُدً۬ى وَرَحۡمَةً۬ وَبُشۡرَىٰ لِلۡمُسۡلِمِينَ (٨٩)

We have sent down to you the Book (the Qur’an) as an exposition of everything, a guidance, a mercy, and glad tidings for the Muslims. (Al-Nahl 16:89)

 وَمَا مِنْ دَابَّةٍ فِي الْأَرْضِ وَلَا طَائِرٍ يَطِيرُ بِجَنَاحَيْهِ إِلَّا أُمَمٌ أَمْثَالُكُمْ مَا فَرَّطْنَا فِي الْكِتَابِ مِنْ شَيْءٍ ثُمَّ إِلَى رَبِّهِمْ يُحْشَرُونَ    )الأنعام(

There is not an animal in the earth, nor a bird flying on two wings, but they are nations like unto you. We have not neglected anything in the Book . Then unto their Lord they will be gathered. (Al-Ana’am 6:38)

Also, the Prophet (PBUH) said regarding the Quran:

1. In it there is the true account of those before you, the news of those who will follow you; and the law for you (فِيهِ نَبَأُ مَا كان قَبْلَكُمْ، وَخَبَرُ مَا بَعْدَكُمْ وَحُكْمُ مَا بَيْنَكُمْ،).
2. It is the serious judgment and not the lighthearted amusement. Any tyrant who discards it, Allah will destroy him and whoever seeks guidance from other than it, Allah will misguide him (وَهُوَ الفَصْلُ لَيْسَ بِالْهَزْلِ مَنْ تَرَكَهُ مِنْ جَبّارٍ قَصَمَهُ الله، وَمَنْ ابَتَغَى الهُدَى فِي غَيْرِهِ أَضَلّهُ الله،).
3. It is the mighty rope of Allah. It is the noteworthy wise remembrance. It is the straight path.   It is the one that will not make the whims deviates, and scholars will always be hungry to study it. Its responses do not need replenishment. Its wonders will never cease. وَهُوَ حَبْلُ الله المَتِينُ، وَهُوَ الذّكْرُ الْحَكِيمُ، وَهُوَ الصّرَاطُ المُسْتَقِيمُ، هُوَ الّذِي لاَ تَزِيعُ بِهِ الأَهْوَاءُ، وَلاَ يَشْبَعُ مِنْهُ الْعُلَمَاءُ، وَلاَ يَخْلُقُ عَلى كَثْرَةِ الرّدّ، وَلاَ تَنْقَضَي عَجَائِبُهُ،
4. Whoever quotes it is truthful and whoever applies it will have lofty rewards and whoever rules with it will always achieve Justice, and whoever calls to it will be guided to the straight path.مَنْ قالَ بِهِ صَدَقَ، وَمَنْ عَمِلَ بِهِ أُجِرَ، وَمَنْ حَكَمَ بِهِ عَدَلَ، وَمَنْ دَعَا إِلَيْهِ هُدِيَ إِلَى صِرَاطٍ مُسْتَقِيمٍ

Now, it is up to you to vote whether I presented sufficient evidences to confirm the hypothesis that the killer was the brother whose sacrifice was accepted and the key lesson here is that we should not judge other people regarding their relationship with Allah.  Allah says:

إِنَّ ٱلَّذِينَ ءَامَنُواْ وَٱلَّذِينَ هَادُواْ وَٱلصَّـٰبِـِٔينَ وَٱلنَّصَـٰرَىٰ وَٱلۡمَجُوسَ وَٱلَّذِينَ أَشۡرَڪُوٓاْ إِنَّ ٱللَّهَ يَفۡصِلُ بَيۡنَهُمۡ يَوۡمَ ٱلۡقِيَـٰمَةِ‌ۚ إِنَّ ٱللَّهَ عَلَىٰ كُلِّ شَىۡءٍ۬ شَہِيدٌ

“Those who believe, and those who are Jews, and the Sabaeans and the Christians and the Magians and the idolaters – Indeed Allah will judge between them on the Day of Resurrection. Indeed, Allah is Witness over all things.” (Al-Hajj 22:17)

Every Human being was created by Allah and no one can kill Allah’s creation without clear permission from Him.  Only Allah has the authority to give life and death.  There are 12 verses in the Quran that emphasize this point. (وَهُوَ ٱلَّذِى يُحۡىِۦ وَيُمِيتُ) “and it is He Who gives life and brings death”

Thank you.,

Genesis 4 New King James Version (NKJV)

Cain Murders Abel