Explanation of the author's statement: "And these deniers were similar in their method to the method of those about whom Allah said:

The Shaykh : He says: "And these deniers were similar in their method to the method of those about whom Allah said:

Have you not seen those who claim to have believed in what was revealed to you, [O Muhammad], and what was revealed before you?

ألم تر إلى الذين يزعمون أنهم آمنوا بما أنزل إليك وما أنزل من قبلك

[An-Nisa 4:60]

" What is their condition? "

They wish to refer legislation to Taghut, while they were commanded to reject it

يريدون أن يتحاكموا إلى الطاغوت وقد أمروا أن يكفروا به

[An-Nisa 4:60]

". The interrogative here is for wonder, meaning: Do you not wonder at the condition of these and yet .
These are the ones who say, "We believe in Allah, and we believe in what Allah revealed of the previous books," but they say: "We want to refer our case to other than the law of Allah." Here, Taghut is everything that contradicts the law of Allah; it is Taghut because it is from transgression, which is exceeding the limit. Yes.
And exceeding the limit is to refer one's case to other than the law of Allah.
And conforming to the limit is to refer one's case to the law of Allah.
So wonder at these who claim, and the word "claim" indicates that they are not truthful, or not? Because a claim is an assertion. They desire to refer their case to the Taghut, which is everything that contradicts the law of Allah, and yet they were commanded to disbelieve in it. He did not remain silent about this; it was not said, "Believe in Allah and His Messenger," and then he remained silent. Rather, he said: "Believe in Allah and disbelieve in the Taghut." For this reason, Allah the Exalted said: And despite this, they say: "We are the ones who believe." Allah the Exalted said: And Satan has carried out his will in them, because he commanded them and they obeyed.
Allah the Exalted said: Meaning: The people said to them and abandon judgment by the Taghut or referring to it Here: An explicit mention is used in place of an implicit one, for the context requires saying: "And when it is said to them, 'Come to what Allah has revealed and to the Messenger,' I saw them turning away." But he said: To judge these people by what? By hypocrisy. And to make it clear that this is a description of every hypocrite, even if he is not one of these specific ones. For every hypocrite, deep in his heart, does not want to refer his case to Allah and His Messenger, even if he says that he believes in Allah and His Messenger. Rather, he wants the reference to be to the Taghut.
Do they turn away, is this verb intransitive or transitive? Hmm? Intransitive. What is the evidence? Hmm?
The student: ... .

The Shaykh : No, they can turn away from the path of Allah; this is transitive.
The student: ... .

The Shaykh : Because the verbal noun "aversion" (suduud) is for the intransitive verb. Yes. "To turn away" (sadda) is like "to sit" (qa'ada) with the verbal noun "sitting" (qu'ud). If the intended meaning were "they turn people away from you," it would have said: "They turn away from you with a turning away" (sada), like "they repel with a repelling" (radda).
So the word "aversion" (suduud) indicates that the intended meaning of his saying is with themselves. When it is said to them, "Come," they turned away and refused and did not accept, unlike the believers. The believers, when they are reminded of the verses of their Lord, Rather, they come to them with attentive ears and seeing eyes. Yes.
He says: He used "aversion" (suduud) for two benefits:
First: To emphasize the turning away, meaning a real turning away, like So the verbal noun is emphatic.
The second benefit: To indicate that this aversion is a great aversion, due to its indefiniteness, meaning: They turn away from you with an extreme aversion in which no return is expected. And that is by exposing their hypocrisy. So when they are struck by a calamity for what their hands have put forth and their hypocrisy is exposed, Allah the Mighty and Majestic says: .
When they are exposed, they come running, and by Allah, we only intended good and reconciliation. Good for what? Good so that we are not killed, and reconciliation so that they walk with the disbelievers and walk with the Muslims, we reconcile between the two opinions, we combine. And this, may Allah protect us, is from the hypocrisy, one of the greatest forms of deception, that they say: "We want to reconcile between these and those." We see the correspondence in the similarity between these deniers and these hypocrites.