Verily, I fear Allah, the Lord of the Worlds.

Verily, I fear Allah, the Lord of the Worlds." When confronting a jealous person, you ought to speak with him in a calmly manner, so that you can extinguish the fire of jealousy in him with the calmness of your speech. Thus, one of the ways of 'forbidding from doing evil' is that you assure the evil-doer that you will not transgress him in any way. Abel did not intend to commit homicide.

This does not mean that he might not defend himself either, (since submitting to a murderer's will do not adapt to piety). "1f you stretch out your hand toward me to slay me, I am not one to stretch out my hand toward you to slay you. ..." By the way, refraining from murder because of the awe of Allah (s.w.t.) is a value, not because of disability and weakness. However, piety and God-fearing is the restraining factor from committing sin and transgression in the most sensitive circumstances. "...

"Then his soul (through temptation of envy) facilitated to him the murder of his brother. So he murdered him, and thus became one of the losers." Abel did not want to carry the burden of another person's sins; hence he did not take action on slaying his brother and shedding blood. Besides, he put the burden of his own sins on the killer's shoulder.

Imam Baqir (as) in a tradition said: "Whoever kills a believer intentionally, Allah records all the sins upon the killer and make the slain free from them; and this is Allah's word: "Verily I desire that you should bear my sin and your (own) sin, and so you would be of the inmates of the (Hell) Fire, and this is the recompense of the unjust." This verse does not mean, of course, that silence before a tyrant with the hope that he carries the responsibility of our sins is proper.

One of the styles of 'forbidding from doing evil' is attracting the attention of a transgressor to the fact that besides the retribution of his own cruelties, he should suffer the burden of the sins of the oppressed, too, and his punishment will be added.