Is Adam's (AS) son Cain an infidel or just a sinful believer

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Is Adam's (AS) son Cain an infidel or just a sinful believer?

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Allah Almighty cursed Cain to lead people astray. Is Cain an infidel or just a sinful believer?

According to the findings of the researchers, the information regarding the issue has not been confirmed.

First of all, neither the verses of the Quran nor hadiths contain any information about Is Cain an infidel or just a sinful believer. Therefore, almost all of the news on the issue is of low scientific value and is based on Israiliyyat – that can neither be confirmed or denied.

However, there are some contradictions in the information. There are different interpretations that Cain was cursed by Allah, by his father Adam, or by the earth or some of the beings on it. Therefore, we can say that we could not find any sound source of the information in the question.

- According to some scholars, Cain is an unbeliever; according to others, he is a sinner. (Mawardi the interpretation, of surah al-Maida verse 27)

According to a narration from Ibn Umar, the Prophet (pbuh) said,

“The repentance of three people will not be accepted; Iblis, the leader of unbelief, Cain, the murderer of Abel, and the murderer who kills a prophet.” (see Mawardi the interpretation, of surah al-Anam verse 158)

“Recite to them the truth of the story of the two sons of Adam. Behold! They each presented a sacrifice (to Allah): It was accepted from one, but not from the other. Said the latter: ‘Be sure I will slay thee.’ ‘Surely,’ said the former, ‘Allah doth accept of the sacrifice of those who are righteous.

" 'If thou dost stretch thy hand against me, to slay me, it is not for me to stretch my hand against thee to slay thee: for I do fear Allah, the cherisher of the worlds.' "

" 'For me, I intend to let thee draw on thyself my sin as well as thine, for thou wilt be among the companions of the fire, and that is the reward of those who do wrong.’" (al-Maida, 5/27-29)

The story of Hazrat Adam’s two sons may have aimed to condemn the assassination attempts of some Jews who lived in the era of Hazrat Muhammad (pbuh). (For instance, al-Maida, 5/11). The strongest aspect in terms of similarity is jealousy. Qabil was jealous of Habil; similarly, Jews were jealous of Hazrat Muhammad (pbuh) and his Companions.

Here Question is born: Why did Qabil not defend himself though it is necessary for man to defend himself? Suppose that it is not fard, but at least it is not haram. Then, why did Habil say, "For, I do fear Allah, the cherisher of the worlds"?

This question can be answered from a few aspects:

1) The following can be said: Habil, who was killed, understood from signs that Qabil would probably kill him; so, he uttered that sentence as advice. That is, he wanted to say, "I do not find it appropriate to kill you unjustly and cruelly. I will not kill you because I fear Allah." Habil uttered that statement before his brother killed him; he said so because he wanted to make Qabil feel that killing a person was an evil deed. Therefore, it is narrated that Qabil showed patience a bit and killed Habil by crushing his head with a big stone when he slept.

2) The statement "It is not for me to stretch my hand against thee to slay thee" in the verse means, "I will not stretch my hand against you to kill you. I will raise my hand only to defend myself." Scholars state the following:

"When man defends himself, he needs to start with the least harmful one and move on gradually. A person does not have the right to intend to kill the person facing him in the first step. On the contrary, his right is to defend himself. Finally, if he thinks that he can save himself only by killing the person facing him, it becomes permissible for him to kill him."

3) Some scholars stated :

"It is permissible for the person who is meant to be killed to surrender to the wish of the murderer. As a matter of fact, Hz. Uthman did so. Hz. Prophet (pbuh) said to Muhammad Ibn Maslama, "Put your arm on your face. Be a slave of Allah that is killed but do not be one that kills." [A similar hadith: Musnad, 5/110, 292.]"

4) That it is fard for a person to defend himself may be a decree that changed when shari’ahs changed. Mujahid said, "Self-defense was not permissible at that time."

Allah Hafiz

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