And when their story was this - regarding their matter of entering the sacred land; for what is in it of breaking covenants and disavowing Allah; and the ruling upon them of wickedness; and punishment - it was a refutation of what the Jews claimed of sonship; this was sufficient to invalidate the claim of the Christians regarding that; because they are the children of the Jews; and if the claim of your father being a son of someone is invalidated, then it is invalid for you to be his son; since that is the case; it was appropriate to follow it with the story of the two sons of Adam; for what is mentioned; so He (the Exalted) said - connecting to His saying -: "And when Moses said" [Al-Ma'idah: 20] "And recite to them"; (p-113); meaning: to those being called; among whom are the Jews; a recitation; and it is one of the greatest proofs of your prophethood; because that knowledge is not with you nor with your people except by way of revelation; "The news of the two sons of Adam"; meaning: their news, the Majestic and Great; a recitation that is mixed; "with the truth"; meaning: the news that corresponds to reality; if it is known from the books of the ancients; and the accounts of the past; that news being; "when"; meaning: at the time; "they both brought near"; meaning: the two sons of Adam; and since the purpose in this context does not relate to clarifying what type they brought near; He said: "an offering"; meaning: that each one of them brought something that is of the nature of what is to be brought near to the desired; in the closest possible manner.

And when the one who is inclined towards envy is merely a lack of acceptance; not in relation to a specific acceptor; he built it for the action; so he said: ﴿So it was accepted﴾; meaning: it was accepted with great acceptance; apparent to everyone; ﴿from one of them﴾; he also made it ambiguous; due to the lack of need in this context for specification; ﴿and it was not accepted from the other﴾; they knew that by a sign that was for them in that; either the fire consuming the accepted one; as they said; or otherwise; and its relevance to what preceded it is that it also contradicts their claim of sonship; because Abel was among those born in Paradise; as it is said; and yet he was punished when he broke the covenant; thus it is negated that he could be a son; and he and others were of one law; their matter in (p-114) punishment; and reward; was based on fidelity; and breach; whoever was faithful was beloved and a friend; and whoever breached was hated and an enemy; and if sonship is negated from a child of Adam - the chosen one of Allah - despite being of his loins; with no intermediary between them; and despite being born in Paradise; the abode of honor; then its negation from one who is lower than him is all the more so; and likewise love; and among the relevances is that the disbelief of the Children of Israel in Muhammad - blessings and peace be upon him - is indeed due to envy; so they were warned by the story of the two sons of Adam that envy leads to what does not please Allah; and to what no sane person would approve; and it casts one into the fire; and among them is that in the story of the Children of Israel their hesitance from fighting the enemies of Allah; those far from them; who were commanded to fight them; who were promised good in both abodes; and that Allah was with them in it; and in the story of the two sons of Adam is Cain's inclination towards killing his brother; the beloved of Allah; who was forbidden from killing him; who was warned that Allah would disown him if he killed him; so in that is a lesson for this nation at every advance; and hesitance; and a reminder of the blessing in their preservation from such; and that in it is that Moses; and Aaron - peace be upon them - were brothers in utmost obedience in themselves; and the mercy of each of them for the other; and obedience to Allah; and the story of the two sons of Adam is contrary to that; and in that is a warning against what it led to; which is envy; and that in the story of the Children of Israel when they presented the spoils to the fire and it did not consume them; their prophet - blessings and peace be upon him - knew that it was not accepted due to the treachery they had committed; so he extracted it; and placed it in it; and it consumed it; so in that is the indication of the fire not consuming as a sign of non-acceptance - as in the story of the two sons of Adam -; and that the Children of Israel were punished by being prevented from the Sacred House by wandering; and Cain was exiled from the land in which he killed his brother; and that the Children of Israel wandered for forty years corresponding to the number of days their leaders were absent in gathering news about the tyrants; and that Cain carried Abel after he killed him for forty days - as mentioned by Al-Baghawi from Ibn Abbas - may Allah be pleased with them - he said: and the beasts sought him; so he carried him on his back for forty days; and all of this is embellishments; and the main point is the first face; and better than it is that the matter for Moses - peace be upon him - is a reference to the prohibition in "So do not despair"; and the meaning is that the sacred land is written for them; as you have presented it at the beginning of the story in His saying: ﴿which Allah has written for you﴾ [Al-Ma'idah: 21] "So I will inherit it; certainly; for their children and you will die before entering it; and I have enacted My tradition among the children of Adam that when they settle and find rest; they envy one another; and when they envy one another they turn away; so some of them kill one another; so recite to them this story to be a deterrent for them from doing that when they are done with the tyrants; and they annihilate them; and the lands became clear for them so they settled in it; and I brought forth for them its blessings so the blessings overwhelmed them; and they forgot the consequences of the punishments"; and that will be a reminder for this nation; and a deterrent from doing such; after the completion of their religion and the death of their prophet; and their being made manifest over all religion; as was promised to them; so they subdued the servants; and opened the lands; and seized its treasures; (p-116) and controlled its wealth; so they forgot what they were in of scarcity; and need; and humiliation; so the blessings overwhelmed them; and they committed the actions of nations; and turned away from the consequences of punishments - as the prophet - blessings and peace be upon him - said: "The disease of the nations before you has crept to you: envy; and hatred; and indeed hatred is that which shaves; I do not say: it shaves hair; but it shaves religion"; it was narrated by Al-Tirmidhi; and Imam Ahmad; and Abu Dawood Al-Tayalisi; in their two Musnads; and Al-Bazzar - Al-Mundhiri said: with a good chain -; and Al-Bayhaqi; and he said: "People will continue to be in goodness as long as they do not envy"; it was narrated by Al-Tabarani; and its narrators are trustworthy; and the scholar Abu Al-Rabi' Ibn Salim Al-Kal'ei mentioned it in the second part of his biography; in the conquest of Jalula; from the lands of Persia; that Sa'd Ibn Abi Waqqas - may Allah be pleased with him - when he sent the spoils to Umar - may Allah be pleased with him -; Umar - may Allah be pleased with him - swore: it will not be hidden under the roof of a house until it is distributed! So it was placed in the courtyard of the mosque; and Abdur-Rahman Ibn Awf and Abdullah Ibn Arqam - may Allah be pleased with them - spent the night guarding it; so when the people came it was uncovered; and Umar - may Allah be pleased with him - looked at a ruby; and an emerald; and a jewel; and he cried; and Abdur-Rahman - may Allah be pleased with him - said: what makes you cry, O commander of the believers? By Allah, this is nothing but a place of gratitude; so Umar said: "By Allah, that does not make me cry; and by Allah, Allah has not given this to a people except that they envied one another; and hated one another; and they do not envy one another except that their strength is cast among them."

The explanation of the story of the two sons of Adam from the Torah; the translator said at the beginning of it; after the story of Adam eating from the tree; peace be upon him - its text is: (So Adam called his wife Hawwa; because she was the mother of all living; and the Lord made for Adam and his wife garments of skins; and He clothed them; then Allah sent him from the Garden of Eden; to cultivate the earth from which he was taken; so Allah, our Lord, expelled him; and Adam had relations with his wife Hawwa; and she conceived; and gave birth to Qabil; and she said: I have gained a man from Allah; and she returned and gave birth to his brother Habil; so Habil was a shepherd of sheep; and Qabil was cultivating the earth; then after some days Qabil came from the fruits of his land with an offering to Allah; and Habil also came from the best of his sheep with an offering; so Allah was pleased with Habil and his offering; but He was not pleased with Qabil and his offering; so this distressed Qabil greatly; and he intended to harm him; and his face became sullen; so the Lord said to Qabil: What has distressed you? And why has your face become sullen? If you do well, I will accept from you; but if you do not do well, sin is crouching at the door; and you must master it; then Qabil said to his brother Habil: Let us walk in the field; and while they were walking in the field, Qabil attacked his brother Habil and killed him; then Allah said to Qabil: Where is Habil your brother? He said: I do not know; am I my brother's keeper? Allah said: What have you done?! For the blood of your brother calls to Me from the earth; from now on you are cursed from the earth which has opened its mouth to receive your brother's blood from your hand; so when you work the ground, it will no longer yield its strength to you; and you will be a fugitive and a wanderer on the earth; then Qabil said to the Lord: My sin is too great to be forgiven; and You have expelled me today from the face of the earth; and I will hide from Your presence; and I will be a fugitive and a wanderer on the earth; and whoever finds me will kill me? Allah, our Lord, said: No! But so is every murderer; and as for Qabil, he will be punished sevenfold; then Qabil went out from the presence of Allah; and settled in the land of Nod, east of Eden); it has ended; Al-Baghawi said from Ibn Ishaq; from some of the people of knowledge of the first book: That Adam used to have relations with Hawwa in the Garden; before he committed the sin; and she conceived in it with Qabil; and his twin sister - and he mentioned his story in marriage; and his killing of his brother; and the earth drinking his blood; and Qabil's saying to Allah - when He said to him: Indeed, he killed him -: If you killed him, then where is his blood? So Allah prohibited the earth on that day from drinking blood after him forever; it has ended.

And when Allah (glorified and exalted is He) informed that one of them acted with a lack of acceptance that angered him; it was as if it was said: So what did he do when he became angry? It was said: He said; meaning to his brother whose offering was accepted; out of envy for him: 'I will surely kill you.' So it was as if it was said: How did he respond to him? It was said: He first alerted him to what would elevate him; so that his envy would cease; by saying: 'Indeed, Allah only accepts from the righteous.' Meaning: He accepts an acceptance that is great; encompassing all things in power and knowledge; the King who possesses all perfection; for He is not in need of anything; and everything is in need of Him; 'from the righteous'; meaning: those deeply rooted in the description of piety; so there is no sin for them that they insist upon; whether it be polytheism or otherwise; so the lack of acceptance of your offering is from yourself; not from me; so why do you want to kill me? For your killing me distances you from what you envied me for;