The story of the two sons of Adam is short. It takes only six verses of Surah al-Ma’idah. Yet it holds the first killing in human history, the first grave and one of the most quoted principles in the Qur’an: that taking one innocent life is like killing all of humanity.
This is day three of our Qur’an Stories series. The earlier stories showed pride in Iblis and repentance in Adam. Here the same struggle passes to the next generation. We read the verses on Quran.com in the Saheeh International translation and follow the explanation of Ibn Kathir. This is a reflection on meaning, not a ruling.
Quick answer
Short answer: Two sons of Adam each made an offering to God; “it was accepted from one of them but was not accepted from the other” (Qur’an 5:27). The rejected brother threatened to kill the other, who refused to fight back. He killed him anyway, then watched a crow scratch the ground and learned how to bury his brother. The passage ends with the principle that “whoever kills a soul… it is as if he had slain mankind entirely” (5:32).
Where the story appears in the Qur’an
Key takeaways
What were their names?
The names Habil and Qabil (Abel and Cain) are not in the Qur’an. They come from tafsir and from earlier traditions. Ibn Kathir uses them in his tafsir of 5:27, as many early commentators did. In this post we simply say “the two sons,” as the Qur’an does.
“Recite to them the story, in truth”
The passage opens with a command to the Prophet ﷺ: “And recite to them the story of Adam’s two sons, in truth” (5:27). Ibn Kathir explains that “in truth” means told clearly, without change, addition or confusion.
Two offerings
“They both made an offering [to Allāh], and it was accepted from one of them but was not accepted from the other” (5:27). The Qur’an does not say what the offerings were, how acceptance was shown, or what led to them.
Commentators report a longer background involving a dispute over marriage. Ibn Kathir records these reports, but they rest on narrations from earlier traditions, and scholars differ on them. We leave them aside and keep to what the verses say.
The verses do give one reason, in the words of the accepted brother: “Indeed, Allāh only accepts from the righteous [who fear Him].” Acceptance depends on the heart of the giver, not on the size of the gift.
“I shall not raise my hand”
The rejected brother answered with a threat: “I will surely kill you.” His brother’s reply is one of the most striking in the Qur’an: “If you should raise your hand toward me to kill me – I shall not raise my hand toward you to kill you. Indeed, I fear Allāh, Lord of the worlds” (5:28).
He added a warning: “I want you to obtain [thereby] my sin and your sin so you will be among the companions of the Fire. And that is the recompense of wrongdoers” (5:29).
| The accepted brother | The rejected brother | |
|---|---|---|
| Response to the outcome | Pointed to taqwa: God accepts from the righteous | Envy and a threat |
| Response to the threat | “I shall not raise my hand” | Let his soul make the murder seem acceptable |
| What he feared | God, Lord of the worlds | Losing to his brother |
| End | Spoke the truth to the last | “Became among the losers” and “of the regretful” |
“His soul permitted to him”
“And his soul permitted to him the murder of his brother, so he killed him and became among the losers” (5:30). The wording is precise. It was his own soul that made the crime seem acceptable to him.
The crow
“Then Allāh sent a crow searching [i.e., scratching] in the ground to show him how to hide the disgrace of his brother” (5:31).
His words afterwards are full of bitterness: “O woe to me! Have I failed to be like this crow and hide the disgrace [i.e., body] of my brother?” The verse ends, “And he became of the regretful.” The Qur’an records his regret, but it does not describe him turning to God, which sets this regret apart from Adam’s repentance in the story before.
What we leave out
Many details in older books, such as how long he carried the body, where it happened, or what punishment followed in this life, come from Israiliyat (reports from earlier traditions). They cannot be confirmed, so this series does not present them as fact.
One life, all of humanity
The story closes with a principle: “Because of that, We decreed upon the Children of Israel that whoever kills a soul unless for a soul or for corruption [done] in the land – it is as if he had slain mankind entirely. And whoever saves one – it is as if he had saved mankind entirely” (5:32).
Ibn Kathir explains in his tafsir of 5:32 that this is because there is no difference between one life and another. Whoever protects a single innocent life, and holds it sacred, has in effect kept all people safe from himself.
Lessons for the traveller of the heart
Four reflections from the story
1
Look at the heart, not the gift: “Allāh only accepts from the righteous.”
2
Watch envy early: the killing began as resentment of someone else’s blessing.
3
Refuse to answer wrong with wrong: the accepted brother held back his hand out of fear of God.
4
Know regret from repentance: sorrow for the consequences is not the same as turning back to God.
Tip
Envy is cured by good character. When you notice it, pray for the person you envy. See our post on good character (husn al-khuluq), and try a short evening muhasaba.
FAQ
Where is the story of the two sons of Adam in the Qur’an?
In Surah al-Ma’idah, 5:27-32.
Does the Qur’an name the two sons of Adam?
No. The names Habil and Qabil come from tafsir and earlier traditions, not from the Qur’an.
Last checked: 23 October 2026 (Asia/Riyadh) against Qur’an 5:27-32 (Saheeh International translation) and Tafsir Ibn Kathir (Abridged) for 5:27 and 5:32. Educational reflection only, not a religious ruling.