Exegesis of the saying of Allah the Exalted: “Indeed, Allah knows those who hinder you from [fighting] and those who say to their brothers, ‘Come to us,’ but they do not come to the battle except a little.”

Then He, the Exalted, said: the ones who discourage [Al-Ahzab: 18] Here, it is for verification, and the original rule is that when it enters a present-tense verb, like "ya Ahmad," it indicates what?
The student: ...
The Shaykh : It appears you are not with us... Pay attention to the verification. The original rule is that when it enters a present-tense verb, it indicates diminution, as in the saying "the miser may be generous," but here it is for verification because the knowledge of Allah, Mighty and Majestic, is verified and not for diminution. And His saying "and it came" without "qad" (indicating past tense) is to convey that the knowledge of Allah, Mighty and Majestic, is continuous with them from that time until the Day of Resurrection, because Allah, the Exalted, is aware of them and their conditions and fluctuations. And his saying: The author said "the ones who discourage" because the one who discourages hinders a person; the discourager is one who stands between him and his desire, which is called by the jurists what? The one who causes failure. So the jurists say in the chapter of jihad that it is obligatory for the imam to prevent the one who causes failure and the one who spreads rumors. The one who causes failure is the one who discourages resolve, saying there is no need for jihad, we are not prepared, and the like. And the one who spreads rumors is the one who instills fear of the enemies and warns of them, saying your enemies are numerous and their weapons are strong, and the like.
The student: ...?

The Shaykh : “Mu'awwiqun” means... there is no obstacle to this expression in meaning, yes.
The student: ...?

The Shaykh : There is no doubt... good, but for the sake of detail, because “mu'awwiqun” may not be understood by everyone.
The student: ...

The Shaykh : “Muthabbitin” no, here it is “mu'awwiqun”... with “muthabbitin” .
The student: ...?

The Shaykh : No.
The student: ...

The Shaykh : Perhaps you are asking whether “qad” comes for confirmation? This is correct.
He, the Exalted, says: To whom is the address? To the Prophet (peace and blessings be upon him) and the Companions. So this is found among the Companions: one who hinders "

those [hypocrites] who say to their brothers, "Come to us,"

والقائلين لإخوانهم هلم إلينا

[Al-Ahzab 33:18]

Come to us

and do not go to battle

ولا يأتون البأس

[Al-Ahzab 33:18]

the battle

Except a few

إلا قليلاً

for show and reputation " is conjoined to meaning, and [He knows] those who say to their brothers, “Come to us.” And this is different from hindering, because the one who hinders is one who knows the thing that hinders a person but does not call him. But these people say to their brothers, so it is more eloquent than hindering. And his saying: This is different from the hinderers, so it is not a conjunction of attributes, but a conjunction of entities. The original rule in conjunction is for the difference of entities, and it can be for the difference of attributes, and it can be for the difference
The student: ...

The Shaykh : No, how quickly you forget. Conjunction is for difference, either in entity or in attributes.
The student: ...

The Shaykh : No.
The student: ...

The Shaykh : No, or the wording. O my brothers, every day your ears are struck with a thousand lies and falsehoods. This is a change in wording, the meaning is the same, but the wording changed. And his saying: This is regarding the hypocrites, and they called their brothers in lineage, but they are not their brothers in religion, except if the apparent brotherhood is intended, for these people pretend to be believers. Come to us Is it a verb of command or a noun of command? A noun of command. Yes, because not everything that indicates a request is a verb of command. The verbal noun may indicate a request, as if you said, “Strike Zayd.” But what indicates a request in itself, without an external tool, either accepts the marker of the verb of command or it does not. If it accepts it, it is a verb of command, and if it does not accept it, it is a noun of command, or it may be a verbal noun standing in for a command. Did you understand? And we said “without an external tool” to exclude the present-tense verb accompanied by the lam of command. The present-tense verb accompanied by the lam of command indicates a command, but not in itself, but by another external tool, which is the lam of command. Good. Here, it is a noun of command, because we say to Isa, “Come to us,” “Come to the lesson,” and to Ahmad and Isa both, we say to them both, “Come to us both.” Yes, and we add to them... and we say, “Come to the lesson.” It did not change for singular, dual, and plural, and it did not change, or did it? If we were addressing one person, we would say, “Come to us,” and if we addressed two, we would say, “Come to us (dual),” and if we addressed three, we would say, “Come to us (plural),” it would be a verb of command. And for this reason, we say, “Rise,” “Rise (dual),” and “Rise (plural).” So it is a noun of command with which you address the singular, the dual, and the group, and it does not change. This is in the language of the people of Hijaz. As for Banu Tamim, it is a verb of command with them, and for this reason, they say to one person, “Come to us,” to two, “Come to us (dual),” and to the group, “Come to us (plural).” So it is a verb of command. Yes, here it indicates that it is a noun of command, because if it were a verb of command, it would have said, “Come to us (plural),” meaning, “Come.” This is regarding others; they call others to leave the battle. “Come.” They said: meaning the battle And “a little” here may be intended to mean absence, or it may be intended to mean a small amount, a few. And it is possible that absence is intended for some people, and a few for others of the hypocrites, because some of the hypocrites do not attend the battle at all, and some of them attend a little for show and reputation. And it is known that one who observes show and reputation, if he is in a place where he finds show and reputation, he attends, and if he is in a place where he does not find show or reputation, he does not attend. What is the difference between show and reputation? Show relates to actions, and reputation relates to words, because actions are seen and words are heard. And for this reason, it came in the hadith: So if a person speaks with remembrance and raises his voice to be heard and praised for it, how do we describe his action? Reputation. And if he stands to pray so that people see him, it is show. Yes, and show may be applied to both, but when they are combined, show is related to actions and reputation to words. He says, “For show and reputation.”