Exegesis of the saying of Allah the Exalted: "And do not obey the disbelievers and the hypocrites"

"in what contradicts Your Shari'ah" This is a conjunction. The conjunction of "do not obey" to "fear Allah" is from the category of conjoining the specific to the general, because refraining from obeying these people is part of the fear of Allah (Mighty and Majestic). Thus, it is conjoined to the fear of Allah from the category of conjoining the specific to the general. This is common in the Qur'an, the Sunnah, and the speech of the Arabs. The disbeliever is the one who has openly declared his disbelief and announced it. As for the hypocrite, he is the one who concealed his disbelief and displayed that he is a believer. So from where is the word *kufr* (disbelief) or *kafir* (disbeliever) derived? They say that *kufr* in its original meaning is covering. From this comes *al-kafrah*, which is the sheath of the date fruit, because it covers it. This is the original meaning. The one who does not believe in Allah is called a *kafir* because he covered the favor of Allah (Mighty and Majestic) and denied His Shari'ah, so he became a coverer of the truth and a coverer of the favor that Allah bestowed upon him. As for *nifaq* (hypocrisy), it is derived from the *nafaq* (burrow) of the jerboa. The jerboa is a known small animal that makes a house in the ground, digs a burrow, and makes a door for it, and places a closed door at the end with some earth, meaning that when it finishes digging, when it reaches the end of the stone, it digs until only a little layer of earth remains over it, such that if it pushes it with its head, or if he pushes it with his head, it opens. This is the *nafaq*. Why does it do this? So that if a stone comes out of the burrow's door, it exits from this. So the hypocrite is like this: when he is addressed with faith, he says he is a believer, so he escapes. And when he comes to his people, he says he is a disbeliever, so he escapes from the blame of these people. May Allah have mercy on you, and the blame of these people. It is known that the Messenger (peace and blessings be upon him) cannot obey a disbeliever, but it is possible that one might obey a hypocrite, because the hypocrite does not feel his hypocrisy and disbelief, and one does not know about it. So a person may be deceived by him. For this reason, Allah mentioned the disbelievers here before the hypocrites, even though in the context of warning, the hypocrites are mentioned before the disbelievers. Allah the Exalted said: Surat al-Nisa. And He said: Surat al-Ahzab. The author says "in what contradicts Your Shari'ah." This restriction implies specifying the prohibition, even though the prohibition is absolute. So what led the author to restrict it to what contradicts the Shari'ah? He was led to do so because if it were assumed that a disbeliever or a hypocrite ordered what agrees with the Shari'ah, it would be obligatory for us to obey him, not because he ordered it, but because this is the requirement of the Shari'ah. This is one aspect. Another aspect is that the author's restriction is an explanation of the reality, because the disbeliever and the hypocrite, due to their enmity toward the Shari'ah of the Prophet (peace and blessings be upon him), cannot order anything except what contradicts the Shari'ah. So this restriction is an explanation of the reality, and a restriction that explains the reality does not restrict, because it is not intended. And I think we have passed through many examples of this. So who can give an example where the restriction is an explanation of the reality and not intended? Ah? To something that does not benefit them, but this is an explanation of the reality. And His saying, the Exalted: Surat al-Baqarah. So His saying: is a restriction that explains the reality, and the meaning is not that there is *riba* that was not created and *riba* that was created. The examples of this are clear and many. So here, we can take the author's words in his saying "in what contradicts Your Shari'ah" as an explanation of the reality, which is that the disbeliever and the hypocrite cannot order anything except what contradicts the Shari'ah, because the disbeliever is a disbeliever in it, and the hypocrite is also a disbeliever in it, but he displays faith.