Thus, the letter 'kaf' is in the accusative case, meaning: like that expulsion, We expelled them from it and inherited it to another people who are not related to them in any kinship, religion, or loyalty. They are the Children of Israel: they were humiliated and enslaved in their hands, so Allah destroyed them by their hands and inherited their kingdom and their homes. When a prominent man dies, the Arabs say in honor of his death: the sky and the earth wept for him, the wind mourned him, and the sun darkened for him. In the hadith of the Messenger of Allah, blessings and peace be upon him: 'There is no believer who dies in a foreign land where no one mourns him except that the sky and the earth weep for him.' [Reported by Al-Bayhaqi in Al-Shu'ab, in the seventy of it, and by Al-Tabari and Al-Thalabi from the hadith of Shurayh ibn Ubayd Al-Hadrami from the Prophet, blessings and peace be upon him, who said: 'Islam began as something strange, and it will return to being strange, so blessed are the strangers. No believer dies in a foreign land where he is absent from those who mourn him - the hadith.'] And Jareer said:

'The stars of the night and the moon weep for you.'

[The mourners lamented the Commander of the Faithful for us... O best of those who performed Hajj to the House of Allah and Umrah. You carried a great matter and were patient for it... And you stood in it by the command of Allah, O Umar. The sun is rising, not eclipsed... The stars of the night and the moon weep for you.']

This is from Jareer, mourning Umar ibn Abdul Aziz. The mourning is the call of death. And the saying 'O best' is a narration of the words of the mourners, meaning: they said, 'O best,' and it is possible that it is from the poet's words, thus it contains a shift. The great matter refers to the caliphate and its hardships: it is compared to the tangible in a metaphorical manner.

And the attainment is an imagination. And the command of Allah refers to His legislation, or it suffices to mention it instead of mentioning the prohibition due to its indication. And 'Umar' is a vocative noun, and the letter of mourning prevents the damma and brings the fatha. The use of 'O' in mourning, although the original is 'Wa,' is due to the lack of confusion in the call after mentioning the mourning. It is said: the sun was eclipsed, and Allah eclipsed it, and he wept for Zayd and weeping, and he wept for him, meaning he overcame him in weeping, just as he boasted of him in boasting if he overcame him in boasting. Thus, 'eclipsed' and 'wept' are both transitive and intransitive, and 'rising' is the news of the sun.

And 'not eclipsed' is the second news. And 'weeping for you' is a state or the third news. And 'the stars of the night' are the object of 'eclipsed,' meaning: the sun did not eclipse the stars of the night due to their dimness and lack of light from their excessive weeping, so they cannot prevent the stars from appearing. It is possible that the stars of the night are the object of 'weeping,' meaning: the stars of the night prevail in weeping for you. And it was said: the narration is thus mistaken, and the narration is: the sun is eclipsed, not rising, meaning it will never rise again from that time. Thus, the most apparent is that the stars of the night are the object of 'weeping.' And it was said: it is an adverb for it, meaning: the duration of the stars... etc. And it was said: 'stars' is raised on the subjectivity, and 'the moon' is the object with it. Then what is meant by this is the sorrow of all creatures for him, especially the rational people.

The spears, the singular form is: a lance. A companion of generosity: meaning one who is attached to it, like the attachment of allies to gather together. It is a clear metaphor. Then it said: he is pleased with it, meaning with the companionship of generosity: for the duration of his life, even if it is long. This is an indication of the metaphor. And her saying: if he dies, 'if' here means 'when', for it is merely for the purpose of connection, not for doubt, as the Kufans have said regarding Allah's saying: 'And fear Allah if you are believers.' This is based on the fact that he had indeed died, as is evident from her saying: we have lost him. It is also possible that he was in the illness of death, meaning: we are nearing his loss metaphorically, as if it has occurred. She compared him to spring in the context of the comparison of his loss to the loss of spring, which encompasses the general benefit of all: she praised him for piety, courage, generosity, and the general benefit and leadership. The indefinite article 'thousands' is for abundance. It is narrated: 'our dark ones', instead of 'our leaders'. And 'the dark ones' refers to the great blackness. The apparent wish also indicates that he had died, unless the meaning is: would that we had redeemed him from what afflicted him and made him ill.

The repetition of 'companion' is in the style of returning the end to the beginning.

This is in the manner of representation and imagination, an exaggeration in the necessity of grief and weeping for him. Likewise, what is narrated from Ibn Abbas, may Allah be pleased with both of them: about the weeping of the believer's prayer, and its effects on the earth, and the ascents of his deeds, and the descents of his provision in the heavens: is representation. And denying that from them in Allah's saying: 'And the heavens and the earth did not weep over them' is a mockery of them and of their state, which contradicts the state of one whose loss is significant: it is said: the heavens and the earth wept for him. And from Al-Hasan: the angels and the believers did not weep for them, rather they were pleased with their destruction, meaning: the people of the heavens and the earth did not weep for them, and they were not given respite when the time of their destruction came; they were not given time for another moment, nor were they given a delay until the Hereafter, but rather they were hastened in this world.