And when the estimation was: "Then indeed, he did not know what to do with it; as it was the first dead body; so the burial was not known"; this caused his saying: ﴿Then Allah sent﴾; meaning: the One who has complete power; and greatness; and wisdom; and when the meaning is obtained only by the searching raven; he said: ﴿A raven searching﴾; meaning: it finds the search; which is the digging in the soil; by softening what is piled of it; and removing it from its place; to leave its place as an empty area. And when the search is absolute digging; it indicated what I mentioned by his saying: ﴿In the earth﴾; to bury another raven that died; and when the raven was the cause of the knowledge of the son of Adam, the killer, for burial; it was as if it searched for the purpose of teaching him; so He (Exalted and Glorified is He) said: ﴿To show him﴾; meaning: the raven shows the son of Adam; and it is permissible that the hidden pronoun is for Allah (Exalted and Glorified is He); and the first is preferred; to make him aware of his inability; and his ignorance that the raven knows better than him; and is closer to good; ﴿How to cover﴾; and when the shame is required to be concealed; and the dead body becomes after its death all shame; He said - alerting to that; and that it is the reason for burial; for the first purpose -: ﴿Shame﴾; meaning: disgrace; ﴿Of his brother﴾; meaning: the brother of Qabil; and he is Habil, the killed; and the form of mutual action indicates that the corpse wants the killer to be behind it; and the killer wants the corpse to be behind him; so they are in a place where neither sees the other; and perhaps the sending of the raven is an indication of the estrangement of the killer; due to the people's aversion to him; and making him something that is shunned; and everyone who can kill him; and thus the raven was named the separator; and those who see it take it as an omen.

And when it was as if it was said: This is astonishing; what did he say? It is said: He said; the word that is used in the face of a great calamity; for what that alerted him; astonished; bewildered; eager; knowing that the crow is more knowledgeable than him; and compassionate; denying himself; "O woe to me"; meaning: Come to me, O Woe; this is your time that I should have no companion other than you; and when he was devastated by the utmost devastation; and regretted all the regret; he denied himself; so he said: "Am I incapable?"; meaning: With what has been given to me of decisive strength; "to be"; with what I have of good limbs for something greater than this; "like this crow"; and his saying - attributing that -: "So I will cover the shame"; meaning: the nakedness and disgrace; "my brother"; it is in the accusative as a conjunction to "to be"; not to the answer of the question; because it is a denial; so its meaning is negation; for there had not occurred from him a covering to deny himself; and to reprimand it because of it; and if it had occurred, the denial of it would not be correct in the estimation of the absence of incapacity; which the hamzah indicated; "So he became"; because of his killing; "of the regretful"; meaning: for what he did; because he lost his brother; and angered his Lord; and his father; and that did not benefit him what was the cause of his anger; rather it increased his distance; and it is mentioned that Adam - peace be upon him - when he learned of his killing, he lamented him with poetry; and from Ibn Abbas - may Allah be pleased with both of them - he refuted that; and that the prophets - peace be upon them - are all the same in the prohibition of poetry; and the author of Al-Kashaf said: And it has been confirmed that the prophets are protected from poetry: "And no soul is killed unjustly except that there is upon the son of Adam a share of its blood; for what he has established"; narrated by Muslim and others; from Abdullah; and likewise: "Whoever establishes an evil tradition"; and for this he - peace be upon him - said: "Indeed, the most fearful thing I fear for my nation is misleading leaders"; and this is because the human being is by his deficiency the quickest thing to imitate in deficiencies; and this is what the doer has not repented from; so if he repents; or was not intentional in the act; like Adam - peace be upon him - he was not establishing that; so there is nothing upon him from whoever acted upon that.