It is narrated that al-Bashir the hypocrite disputed with a Jew. The Jew called him to the Messenger of Allah, blessings and peace be upon him, and the hypocrite called him to Ka'b ibn al-Ashraf. Then they both referred to the Messenger of Allah, blessings and peace be upon him, and he ruled in favor of the Jew. The hypocrite was not pleased and said: 'Come, let us refer to Umar ibn al-Khattab.' The Jew said to Umar: 'The Messenger of Allah ruled for us, but he is not pleased with his ruling.' Umar said to the hypocrite: 'Is that so?' He said: 'Yes.' Umar said: 'Stay where you are until I come out to you.' Umar entered, took hold of his sword, then came out and struck the neck of the hypocrite until he died. Then he said: 'This is how I rule for one who is not pleased with the ruling of Allah and His Messenger.' Then it was revealed. And Gabriel said: 'Indeed, Umar distinguished between truth and falsehood.' The Messenger of Allah, blessings and peace be upon him, said to him: 'You are the one who distinguishes between truth and falsehood.' Al-Tha'labi mentioned this from the narration of al-Kalbi from Abu Asim from Ibn Abbas regarding this verse: 'It was revealed about a man from the hypocrites named al-Bashir.' Its chain of narration goes back to al-Kalbi in the introduction of his book. Al-Wahidi also mentioned it. And from Ibn Abi Hatim and Ibn Mardawayh from the narration of Wahb from Ibn Lahi'ah from Abu al-Aswad: 'Two men disputed before the Prophet, blessings and peace be upon him. He ruled between them. The one who was ruled against said: 'Let us refer to Umar.' They went to him. He struck the neck of the one who said: 'Let us refer to Umar.' The other came and informed him, saying: 'I did not think Umar would dare to kill a believer.' Then Allah, the Exalted, revealed: 'But no, by your Lord, they will not believe...' - the verse, thus his blood was forfeited.' And al-Taghut is Ka'b ibn al-Ashraf. Allah named him 'al-Taghut' due to his excessive tyranny and enmity towards the Messenger of Allah, blessings and peace be upon him. Or it is due to the resemblance to the devil and naming him by his name. Or making the choice to refer to someone other than the Messenger of Allah, blessings and peace be upon him, as referring to him is like referring to the devil, as indicated by His saying: 'And they were commanded to disbelieve in it, and the devil desires to lead them astray.' And it was recited (with what was revealed... and what was revealed) in the active form. And Abbas ibn al-Fadl read: 'That they disbelieve in it,' taking al-Taghut to the plural, as in His saying: 'Their allies are al-Taghut, they bring them out.' And al-Hasan read (Come) with a damma on the lam, as if the lam was omitted from 'ta'alayt' for ease. Just as they said: 'I did not care for it,' the original being 'baliya' like 'afiya.' And as al-Kisai said in: 'Ayah,' its original being 'Ayya,' a feminine form, so the lam was omitted. When it was omitted, the waw of the plural came after the lam of 'ta'al' and was pronounced with a damma, thus it became (ta'alaw), similar to: 'taqaddamu.' And from it is the saying of the people of Mecca: 'ta'ala,' with a kasra on the lam for a woman. And in the poetry of al-Hamdani: 'Come, let me share with you the worries, come.'

The repetition of the call signifies regret. Claiming its foolishness after it has been revealed as rational is far-fetched: "Time has not been fair between us," as it has released you and imprisoned me and saddened me. The form in 'ta'ala' is for the feminine, in 'ta'alay' for the dual, and in 'ta'alaw' for the plural of males. The 'lam' is opened on its original form because it is the essence of the action, and the pronoun follows the implied 'lam'. The people of Mecca break the first one for the suitability of the 'ya', and they join the second for the suitability of the 'waw', treating it as the 'lam' of the action. From this is his saying, "I share with you the worries," so I have half and you have the other. If it is said: The speaker of this poetry is a newcomer, so his words should not be cited. I say: It is responded that his mention is of the kind of exception, not of replacement. Al-Zamakhshari's opinion is that "hat" with a kasra means 'hand me', and "ta'ala" with a fatha always means 'come to', both are names of action, not imperative verbs, perhaps due to their lack of inflection in these meanings. Stranger than that is what Al-Suyuti reported from some that the tools of calling are names of actions that imply the speaker's meaning of 'I call'. And his saying "tara" with a fatha on the 'ra' is according to the first language, and with a kasra according to the second. The repetition of the command is like the repetition of the call. The meaning of weakness of the spirit is the incapacity of its senses to perceive. And "tadad" originally means: 'to be weak'. His saying "ayudhik" is an interrogative of amazement regarding the first sentence, and reproach regarding the second, and likewise for the second line. It may be that it is amazement in all, or reproach in all, which is the less likely. He means by the captive and the saddened one himself. And by the free and the carefree, the dove. It may be that he intended the generality, and they both enter into it primarily. The "ma'soor" is the imprisoned one, and his sadness is the language of Quraysh. "Ahzunahu" is the language of Tamim. "Mahzun" comes from the first. The lamentation is raising the voice in weeping, and it refers to the previous mourning. The "sali" is the patient one with few worries. And "dam'" is the water of the eye and its descent from it. The second meaning is intended. It was narrated "with tears from the eye", so "maqla" is a distinction, and the original is: 'My eyes were more deserving of tears than yours.' And "ghali" is elevated and impossible due to the endurance of the mockers.

And the face is the opening of the letter. So how will their condition be, and how will they act? This means that they will be unable at that time, so they will not issue a command nor present it when a calamity befalls them because of what their hands have sent forth from resorting to others and accusing you in judgment. Then they come to you when they are afflicted, apologizing to you, swearing that they did not intend by their resorting to others except for kindness, not harm, and for reconciliation between the two disputants. They did not intend to oppose you nor to be displeased with your judgment. So relieve us with your supplication. This is a warning to them for their actions, and they will regret it when regret will not benefit them. Their excuses will not avail them when the punishment of Allah descends. It was said: The allies of the hypocrite came seeking his blood, which Allah had made sacred. They said: We did not intend by resorting to 'Umar except that he would be good to our companion with a just ruling and reconciliation between him and his opponent. We did not think that he would rule in favor of him as he ruled. So turn away from them; do not punish them for a benefit in keeping them, and do not exceed in restraining them with admonition and advice regarding what they are upon. And say to them in themselves a profound saying, impactful in admonishing them with gentleness and warning. If you say: What does his saying (in themselves) relate to? [Maqsood: If you say: What does his saying in themselves relate to?] Ahmad said: Each of these interpretations has evidence for its correctness. As for the first, its essence is his command to threaten them in a way that reaches the depths of their hearts, and the context of the threat in his saying: (So how will it be when a calamity befalls them because of what their hands have sent forth, then they come to you) testifies to it, for he informed them of what will happen to them as a form of threat. As for the second, it is supported by the context in his saying: (Those are the ones whom Allah knows what is in their hearts), meaning what they conceal of malice, cunning, and tricks. Then he commanded him to admonish them and to turn away from their crimes so that their accountability for them would not prevent them from being advised and admonished. Then came his saying: (And say to them in themselves a profound saying) as an explanation of the admonition, and to mention what is most important in the admonition. And those are their souls which Allah knows what they conceal of blameworthy traits. On this basis, the intended meaning is the admonition and what relates to it. As for the third: it is evidenced by his conduct, blessings and peace be upon him, in concealing the obstinacy of the hypocrites, and distancing himself from their disclosure and covering them, until Hudhayfah, may Allah be pleased with him, was considered his confidant, due to his being specifically informed about their identities and naming them with their names. His reports in this regard are numerous. I said: It relates to his saying: (profound), meaning: say to them a profound saying that affects their hearts, causing them to grieve, and they will feel fear from it. It is the threat of killing and extermination if hypocrisy emerges from them and raises its head. And inform them that what is in their souls of deceit and hypocrisy is known to Allah, and that there is no difference between you and the polytheists. This trial is only to show you faith and conceal your disbelief and its hiding. If you do what reveals your cover, then nothing will remain except the sword. Or it relates to his saying: (Say to them), meaning say to them regarding their wicked souls and their hearts concealed with hypocrisy a profound saying, and that Allah knows what is in your hearts; nothing is hidden from Him, so your concealment will not avail you. So rectify yourselves and purify your hearts and heal them from the disease of hypocrisy, otherwise Allah will bring upon you what He brought upon those who openly commit polytheism from His vengeance, and worse than that and more severe. Or say to them in themselves - alone with them, with no one else with them, secretly advising them, for it is more effective in secret, and in sincerity it is more impactful - a profound saying that reaches them and affects them.