لَئِنْ بَسَطْتَ إِلَيَّ يَدَكَ لِتَقْتُلَنِي مَا أَنَا بِبَاسِطٍ يَدِيَ إِلَيْكَ لِأَقْتُلَكَ إِنِّي أَخَافُ اللَّهَ رَبَّ الْعَالَمِينَ ﴿۲۸﴾ إِنِّي أُرِيدُ أَنْ تَبُوءَ بِإِثْمِي وَإِثْمِكَ فَتَكُونَ مِنْ أَصْحَابِ النَّارِ وَذَلِكَ جَزَاءُ الظَّالِمِينَ ﴿۲۹﴾ فَطَوَّعَتْ لَهُ نَفْسُهُ قَتْلَ أَخِيهِ فَقَتَلَهُ فَأَصْبَحَ مِنَ الْخَاسِرِينَ ﴿۳۰﴾ فَبَعَثَ اللَّهُ غُرَابًا يَبْحَثُ فِي الْأَرْضِ لِيُرِيَهُ كَيْفَ يُوَارِي سَوْءَةَ أَخِيهِ قَالَ يَا وَيْلَتَا أَعَجَزْتُ أَنْ أَكُونَ مِثْلَ هَذَا الْغُرَابِ فَأُوَارِيَ سَوْءَةَ أَخِي فَأَصْبَحَ مِنَ النَّادِمِينَ ﴿۳۱﴾

﴾28﴿ La'im basatta ilaiya yadaka litaqtulanee maaa ana bibaasitiny yadiya ilaika li aqtulaka inneee akhaaful laaha Rabbal 'aalameen
﴾29﴿ Inee ureedu an tabooo'a bi ismee wa ismika fatakoona min As-haabin Naar; wa zaalika jazaaa'uz zaalimeen
﴾30﴿ Fatawwa'at lahoo nafsu hoo qatla akheehi faqatalahoo fa asbaha minal khaasireen
﴾31﴿ Faba'asal laahu ghuraabai yabhasu fil ardi liyuriyahoo kaifa yuwaaree saw'ata akheeh; qaala yaa wailataaa a'ajaztu an akoona misla haazal ghuraabi fa uwaariya saw ata akhee fa asbaha minan naadimeen

﴾28﴿ If you stretch your hand towards me to kill me, I will not stretch my hand towards you to kill you, Surely, I fear Allah, the Most High, who nurtures people
﴾29﴿ Indeed, I have the will (to keep myself from sin), so you will be defiled by my sin (murder), And your (previous) sins, So you will be one of the people of the fire, and this (fire) is the punishment of the wrongdoers
﴾30﴿ So fair showed him his self to kill his brother, so he killed him, then he became one of the losers
﴾31﴿ So Allah Almighty sent a magpie that digs the ground to show him how to cover his brother's dead body, He said it's a pity if I failed to be like this raven that I was hiding my brother's body So he was among the astonished

[28] This statement is from Hābīl. "Basṭ al-yad" is a metaphor for openly showing the intent to kill. (Li-aqtulak)—indicates that "I do not intend to kill you." He did not say he would not defend himself, as self-defense is obligatory. In our Ummah, this ruling applies especially during times of internal conflict and civil strife among Muslims. Qurṭubī mentions a hadith from Abu Dāwūd narrated by Saʿd (may Allah be pleased with him): he asked, "If someone enters my house during times of strife and extends his hand to kill me, what should I do?" The Messenger of Allah (May Allah bless him and give him peace) replied, “Be like the better of the two sons of Ādam,” and then recited this verse: (Innī Akhāfu Allāha Rabba al-ʿĀlamīn)—"Indeed, I fear Allah, the Lord of the worlds." This means that intending to kill another Muslim is an act of disobedience to the command of Allah, and fear of Allah necessitates avoiding such a deed. These are proofs that Hābīl was not acting out of cowardice nor was he passively silent. In fact, Khāzin, Nasafī, and others have written that Hābīl was actually stronger than Qābīl in physical strength.
[29] This statement from Hābīl is a warning to Qābīl about the consequences of unjust killing. (Innī Urīdu An Tabūʾa)—(Question:) Is it permissible to intend that someone becomes sinful and goes to Hell? Wouldn’t that be considered deceit (ghish), which is forbidden?
(Answer:) The meaning is: I will defend myself as much as possible and do not intend to kill you. So, in the situation where you kill me, the sin will fall upon you. The intended meaning of the statement is: “Indeed, I intend to defend myself, not to kill you. So if you kill me, you will bear the sin of killing me.” Khāzin has said that if a person wishes that the sin of their blood be upon their killer, then there is no blame on that person. (Bi-Ithmī wa Ithmik)—(Question:) The first part seems to imply that Hābīl’s sin will be upon Qābīl, which contradicts the verse: “No soul bears the burden of another.”
(Answer:) The intended meaning of “my sin” is the sin of killing Hābīl, which is actually Qābīl’s act, and “your sin” refers to Qābīl’s other sins—like his lack of piety, his jealousy toward his brother, and so on. (Min Aṣḥāb an-Nār)—This phrase is most often used for disbelievers, which is why some commentators have asserted that Qābīl was a disbeliever. However, Qurtubī refuted this and stated that “Aṣḥāb an-Nār” can also refer to a murderer, indicating that he will remain in Hell for a very long time.
[30] This indicates that Hābīl’s advice had no effect on Qābīl. (Fa Ṭawwaʿat Lahu Nafsuhu)—means his soul encouraged him, made the act appear appealing, and made it easy for him to carry out. The word "nafsuhu" refers to the kind of soul known as the nafs al-ammārah bi as-sūʾ—the soul that commands evil. (Al-Khāsirīn)—The loss in this world was that his parents became distressed and he was left without a brother. The loss in the Hereafter was that he angered Allah, became an oppressor, and the Hellfire became obligatory for him.
[31] This describes one of the consequences of Qābīl’s loss—that his understanding diminished to the point that he needed to learn from a crow. The apparent meaning of the verse is that a crow came, dug into the ground, and hid some of its food. Qābīl took a lesson from this and dug a grave for Hābīl and buried him. This was the first death among humans, so Qābīl had no knowledge of what to do with the body. (Sawʾat Akhīhi)—refers to that part of the body which, when exposed, is considered shameful. For a living person, it refers to private parts; for a deceased person, the entire body is considered sawʾah, meaning the corpse. (Fa Aṣbaḥa Mina an-Nādimīn)—(Question:) Regret is a form of repentance, as mentioned in the hadith, “Regret is repentance.” Does this apply here? (Answer:) This regret was due to carrying Hābīl’s body on his shoulders before burying it, or it was because of how little benefit and how great the harm was in killing him. But he did not regret the act of killing itself.