Explanation of the author's statement: And al-Sha'bi said: (There was a dispute between a man from the hypocrites and a man from the Jews, and the Jew said:
Machine translationRead the Arabic original
The Shaykh : And al-Sha'bi said, this is in the interpretation of the verse, and al-Sha'bi said: "There was a dispute between a man from the hypocrites and a man from the Jews".
The hypocrite is the one who displays Islam and conceals disbelief, and he was named a hypocrite from the *nafaqa*, which is the burrow of the gerbil, and the gerbil has a burrow, it makes a door for it and makes a *nafaqa* (tunnel), it comes out of it when it is driven from its door, it comes out of this *nafaqa*, meaning it digs in the ground, then it digs above, so when a thin layer of earth remains such that it can push it aside with its head to get out, it stops, so when the one who wants to hunt it catches it from the burrow, from where does it come out? It comes out of the *nafaqa* from this door... As for the Jews, the Jew is the one who claims affiliation to the religion of Musa (peace be upon him), and they were named Jews either from their saying "We have turned to You," meaning: we have returned, or from the attribution to their father Yehuda with a *dhal*, but after Arabization it became with a *dal*.
So the Jew said: "Let us go to judgment before Muhammad, he knew that he does not accept bribes", to Muhammad meaning the Messenger (peace and blessings be upon him), but they do not acknowledge his messengership, because they claim that the Prophet promised in the Torah will come after — may Allah have mercy on you — for this reason he did not mention him with the description of messengership, so he said: "to Muhammad, he knew that he does not accept bribes", this is the reason for his seeking judgment before the Prophet (peace and blessings be upon him).
And *rishwah* (bribe) has three forms for the letter *ra*, meaning it is read as *rishwah*, *rashwah*, and *rushwah*, and it is the money paid to achieve something, everything... to achieve something is called a bribe, the scholars said: and it is not forbidden unless the person wants to use it to achieve a falsehood or to repel a right, as for the one who offers it to achieve a right that was prevented from him except by this bribe, or to repel a falsehood from himself, then it is not forbidden.
And his saying: "so they agreed to go to a soothsayer in Juhaynah and have him judge between them", meaning: it seems a disagreement arose between them, it seems the hypocrite, and Allah knows best, refused to go to judgment before the Messenger (peace and blessings be upon him), so they agreed after that to go to a soothsayer in Juhaynah, and the soothsayer: is the one who claims knowledge of the future, and the soothsayers among the Arabs were a group upon whom devils would descend with news from the sky, and they would say such and such will happen, such and such will happen, so sometimes they would hit the mark in one of the times and sometimes they would miss, so when they hit the mark they claimed that they know the unseen, and they were the place of judgment among the Arabs, meaning they would go to judgment before the soothsayers.
"They agreed to go to a soothsayer in Juhaynah and have him judge between them, so the verse[An-Nisa 4:60] was revealed" [An-Nisa 4:60] that they believe in what has been revealed to you and what was revealed before you, this verse is clear that it is about the hypocrites, not the Jews, so it seems the one who asked to go to the soothsayer was whom? The hypocrite, as for the Jew, he did not... this verse, and we have previously explained it.
He said: "And it was said: It was revealed regarding two men who disputed", two unspecified men, it is possible that they were from the believing Muslims or from the Muslim hypocrites who embraced Islam outwardly but not inwardly.
"Regarding two men who disputed, so one of them said: Let us appeal to the Prophet (peace and blessings be upon him), and the other said: To Ka'b ibn al-Ashraf", and who is Ka'b ibn al-Ashraf? He was one of the leaders of the Banu Nadir from the Jews, then they appealed to 'Umar, meaning it seems it became a middle ground, not to the Prophet (peace and blessings be upon him) and not to Ka'b ibn al-Ashraf.
"So they appealed after that to 'Umar ibn al-Khattab, and one of them mentioned the story to him, so he said to the one who was not satisfied with the Messenger of Allah (peace and blessings be upon him): Is that so?" meaning the matter is so, and on this basis, "is that so" is a predicate for a deleted subject, the prepositional phrase is a predicate for a deleted subject, meaning is the matter so? "So he said: Yes", meaning: that he was not satisfied with the Messenger (peace and blessings be upon him), "So he struck him with the sword and killed him", the one who struck was 'Umar, he struck him until he died, he killed him.
And whichever it was, this story and the one before it indicate that everyone who is not satisfied with the judgment of the Messenger of Allah (peace and blessings be upon him) is a disbeliever who must be killed, for this reason 'Umar killed him.
So if someone asks: How did 'Umar (may Allah be pleased with him) dare to kill him when the matter in that is up to the Imam, and he is the Prophet (peace and blessings be upon him)? So what is the answer? Hmm?
The student: ...
The Shaykh : It is not apparent, the apparent is that it was immediately, meaning he killed him immediately.
The student: ...
The Shaykh : That is, this is the apparent, that 'Umar (may Allah be pleased with him) could not control himself with the strength of his jealousy and could not be patient, so he killed him, because he knew that this was apostasy, and the Prophet (peace and blessings be upon him) said:Sunan Ibn Majah 2535Sahih (Darussalam).
The summary now is that the verse was revealed regarding everyone who is not satisfied with whom? With the judgment of Allah and His Messenger, and goes to judgment before other than Him, then he becomes a disbeliever whose blood is permissible, then the author (may Allah have mercy on him) said: "In it are issues".
The hypocrite is the one who displays Islam and conceals disbelief, and he was named a hypocrite from the *nafaqa*, which is the burrow of the gerbil, and the gerbil has a burrow, it makes a door for it and makes a *nafaqa* (tunnel), it comes out of it when it is driven from its door, it comes out of this *nafaqa*, meaning it digs in the ground, then it digs above, so when a thin layer of earth remains such that it can push it aside with its head to get out, it stops, so when the one who wants to hunt it catches it from the burrow, from where does it come out? It comes out of the *nafaqa* from this door... As for the Jews, the Jew is the one who claims affiliation to the religion of Musa (peace be upon him), and they were named Jews either from their saying "We have turned to You," meaning: we have returned, or from the attribution to their father Yehuda with a *dhal*, but after Arabization it became with a *dal*.
So the Jew said: "Let us go to judgment before Muhammad, he knew that he does not accept bribes", to Muhammad meaning the Messenger (peace and blessings be upon him), but they do not acknowledge his messengership, because they claim that the Prophet promised in the Torah will come after — may Allah have mercy on you — for this reason he did not mention him with the description of messengership, so he said: "to Muhammad, he knew that he does not accept bribes", this is the reason for his seeking judgment before the Prophet (peace and blessings be upon him).
And *rishwah* (bribe) has three forms for the letter *ra*, meaning it is read as *rishwah*, *rashwah*, and *rushwah*, and it is the money paid to achieve something, everything... to achieve something is called a bribe, the scholars said: and it is not forbidden unless the person wants to use it to achieve a falsehood or to repel a right, as for the one who offers it to achieve a right that was prevented from him except by this bribe, or to repel a falsehood from himself, then it is not forbidden.
And his saying: "so they agreed to go to a soothsayer in Juhaynah and have him judge between them", meaning: it seems a disagreement arose between them, it seems the hypocrite, and Allah knows best, refused to go to judgment before the Messenger (peace and blessings be upon him), so they agreed after that to go to a soothsayer in Juhaynah, and the soothsayer: is the one who claims knowledge of the future, and the soothsayers among the Arabs were a group upon whom devils would descend with news from the sky, and they would say such and such will happen, such and such will happen, so sometimes they would hit the mark in one of the times and sometimes they would miss, so when they hit the mark they claimed that they know the unseen, and they were the place of judgment among the Arabs, meaning they would go to judgment before the soothsayers.
"They agreed to go to a soothsayer in Juhaynah and have him judge between them, so the verse
Have you not seen those who claim
ألم تر إلى الذين يزعمونthose who claim to have believed in what was revealed to you, [O Muhammad], and what was revealed before you? They wish to refer legislation to Taghut
الذين يزعمون أنهم آمنوا بما أنزل إليك وما أنزل من قبلك يريدون أن يتحاكموا إلى الطاغوتHe said: "And it was said: It was revealed regarding two men who disputed", two unspecified men, it is possible that they were from the believing Muslims or from the Muslim hypocrites who embraced Islam outwardly but not inwardly.
"Regarding two men who disputed, so one of them said: Let us appeal to the Prophet (peace and blessings be upon him), and the other said: To Ka'b ibn al-Ashraf", and who is Ka'b ibn al-Ashraf? He was one of the leaders of the Banu Nadir from the Jews, then they appealed to 'Umar, meaning it seems it became a middle ground, not to the Prophet (peace and blessings be upon him) and not to Ka'b ibn al-Ashraf.
"So they appealed after that to 'Umar ibn al-Khattab, and one of them mentioned the story to him, so he said to the one who was not satisfied with the Messenger of Allah (peace and blessings be upon him): Is that so?" meaning the matter is so, and on this basis, "is that so" is a predicate for a deleted subject, the prepositional phrase is a predicate for a deleted subject, meaning is the matter so? "So he said: Yes", meaning: that he was not satisfied with the Messenger (peace and blessings be upon him), "So he struck him with the sword and killed him", the one who struck was 'Umar, he struck him until he died, he killed him.
And whichever it was, this story and the one before it indicate that everyone who is not satisfied with the judgment of the Messenger of Allah (peace and blessings be upon him) is a disbeliever who must be killed, for this reason 'Umar killed him.
So if someone asks: How did 'Umar (may Allah be pleased with him) dare to kill him when the matter in that is up to the Imam, and he is the Prophet (peace and blessings be upon him)? So what is the answer? Hmm?
The student: ...
The Shaykh : It is not apparent, the apparent is that it was immediately, meaning he killed him immediately.
The student: ...
The Shaykh : That is, this is the apparent, that 'Umar (may Allah be pleased with him) could not control himself with the strength of his jealousy and could not be patient, so he killed him, because he knew that this was apostasy, and the Prophet (peace and blessings be upon him) said:
Whoever changes his religion, execute him.
من بدل دينه فاقتلوهThe summary now is that the verse was revealed regarding everyone who is not satisfied with whom? With the judgment of Allah and His Messenger, and goes to judgment before other than Him, then he becomes a disbeliever whose blood is permissible, then the author (may Allah have mercy on him) said: "In it are issues".