Explanation of the author's statement: Al-Tabarani narrated with his chain of narration: (That there was in the time of the Prophet (peace and blessings be upon him) a hypocrite who used to harass the believers, so some of them said

The Shaykh :"Al-Tabarani narrated with his chain of narration:

That there was

أنه كان

" The phrase "with his chain of narration" indicates that when the author and others say "with his chain of narration," they mean that this chain is not, for example, on the condition of authentic (sahih) or on the agreed-upon condition, but rather it is his specific chain. Therefore, this chain must be reviewed, because not every chain of a hadith scholar meets the conditions of acceptance.
The student: ... he spoke about it

The Shaykh : With his chain of narration, and what does that mean?
The student: Al-Haythami mentioned it in *Majma' al-Zawa'id* and said: "Al-Tabarani narrated it, and its narrators are the narrators of authentic hadith, except Ibn Lahi'ah, who is a good hadith scholar" I say: And Ibn Lahi'ah was inconsistent... due to the burning of his books.

The Shaykh : It is authentic in any case if its narrators are the narrators of the authentic collections. It may coincide; rather, when it is said to be on a chain, it means that this chain must be examined and is not a chain agreed upon by the people, but is a chain specific to this commentator who referred to it. And his statement: The author did not mention the Companion narrator, and the commentator mentioned that it was 'Ubadah ibn al-Samit (may Allah be pleased with him) that he is a hypocrite? The one who displays Islam and conceals disbelief. These became numerous in the time of the Prophet (peace and blessings be upon him) after the Battle of Badr, when the Muslims saw that they had strength. Hypocrisy emerged because previously the disbeliever would declare his disbelief and not care, but when the Muslims became strong, they feared and began, may Allah protect us, to display Islam and conceal disbelief. And his statement: from this hypocrite? It was not mentioned and not named, so it is possible that it was Abdullah ibn Ubayy because he is famous for harming the believers, and it is possible that it was someone else. Know that the harm of the hypocrites to the Muslims is not by beating or killing, because they do not openly do that, but they openly display what? Islam and love for the Muslims. But the harm is by speech, insinuation, and the like, such as what they did in the story of the slander. They harm the Muslims by insinuation and inciting between them and the like. So some of them said: "Let us go with us, some of whom? Some of the Companions seek his aid, which is the removal of the hardship from this hypocrite, either by warning him, punishing him, or what is appropriate for the situation. The important thing is that they ask the Messenger (peace and blessings be upon him) to aid them from his harm. So they went to the Messenger (peace and blessings be upon him) and said: How do we know that this happened? From the saying of the Messenger (peace and blessings be upon him): So there is brevity in the hadith, meaning words were omitted from it, indicated by the context. The Messenger (peace and blessings be upon him) said: The apparent meaning of the sentence is absolute negation, that the Messenger (peace and blessings be upon him) is not called upon for aid absolutely. It is possible that the intended meaning is that he is not called upon for aid in this specific case. According to the first opinion, the negation of calling upon him for aid is from the category of etiquette in wording, because the negation of calling upon the Messenger (peace and blessings be upon him) for aid is not absolute, since calling upon him for aid in what he is capable of is permissible, is it not? Permissible. And on this, this negation is from the category of etiquette in words, not from the category of prohibited meaning, because the Prophet (peace and blessings be upon him), like others, is called upon for aid in what he is capable of. But if we say that this negation refers to the specific case in which they called upon the Prophet (peace and blessings be upon him) for aid, then it is in reality, meaning the negation of the meaning, i.e., I am not called upon for aid in such a situation. Why? Because the Messenger (peace and blessings be upon him) treated the hypocrites as? Muslims. And he (peace and blessings be upon him) could not, according to the apparent ruling regarding the hypocrites, take revenge on this hypocrite openly, because the hypocrites conceal themselves. So the meaning is that calling upon the Messenger (peace and blessings be upon him) for aid in this specific case, by killing this person or the like, is something that is not possible. But the first meaning is more apparent in the wording, first because of the generality of the negation: "I am not called upon for aid," which is general for this case and others. And secondly: his statement: This is also apparent that the intended meaning is generality. And on this, it is from the category of etiquette in words, in that he is also not called upon for aid regarding getting rid of the hypocrite except by whom? Except by Allah, because the judge cannot rule contrary to the apparent state of the person. So at that time, one is not called upon for aid except by Allah (Glorified and Exalted is He) from the harm of this hypocrite.
And the summary now is: that this hadith is possible to be intended as a general disavowal of seeking help, and thus this is a matter of etiquette in wording, and that the Messenger taught them to always turn to whom? To Allah (Mighty and Majestic) in all matters. Or it may be that he is not sought for help in this specific case, and that is because he treats the hypocrites as Muslims, so he cannot free the Muslims from them by killing or by an order that is not open. But who is the one to turn to in this hidden matter? Allah (Mighty and Majestic). And the author cited it to clarify that one does not seek help from other than Allah in what the one sought for help is not capable of, but rather one seeks help only from Allah (Glorified and Exalted is He) alone.
Now, His saying about Moses, Exalted is He: What does it imply? That this is in what he is capable of. And help is the removal of severity, and the removal of severity from one who is capable of it does not contradict the oneness of Allah (tawhid).