and it was reported by the author of "al-Rawḍ al-Bāsim fī al-Dhabb ʿan Sunnah Abī al-Qāsim" that its isnād is ḥasan. I did not see this in his book "al-Tafsīr," so perhaps it is in some of his other works. The classification of this isnād as ḥasan is consistent with the principles of this noble science, as it revolves around ʿAbd al-Raḥmān ibn Abī al-Zinād, who, as the ḥāfiẓ said, "is truthful, his memory changed when he came to Baghdad, and he was a jurist." So the statement of al-Haythamī (7/16): "Aḥmad and al-Ṭabarānī narrated it similarly, and in it is ʿAbd al-Raḥmān ibn Abī al-Zinād, who is weak, but has been deemed reliable, and the rest of Aḥmad's narrators are trustworthy." I say: his statement that "he is weak, but has been deemed reliable" is not good because it favors the opinion of those who weakened him over those who deemed him reliable, and the truth is that he is moderate, ḥasan in ḥadīth, unless he contradicts, which is not derived from his aforementioned statement. And Allāh knows best. (Important Benefit): If you know that the three verses: * "And whoever does not judge by what Allāh has revealed, then they are the disbelievers" *, * "then they are the wrongdoers" *, * "then they are the defiantly disobedient" * were revealed regarding the Jews and their statement about his judgment (ṣallá Allāhu ʿalayhi wa-sallam): "If he gives you what you want, judge him, and if he does not give you, beware and do not judge him," and the Qurʾān alluded to their statement before these verses saying: * "They say, 'If you are given this, take it, but if you are not given it, then beware'" *, if you know this, then it is not permissible to apply these verses to some Muslim rulers and judges who judge by other than what Allāh has revealed from earthly laws. I say: it is not permissible to declare them disbelievers by that and expel them from the faith if they believe in Allāh and His Messenger, even if they are criminals by judging by other than what Allāh has revealed, it is not permissible because although they are like the Jews in terms of their mentioned judgment, they differ from them in terms of..
وقد نقل عنه صاحب " الروض الباسم فيالذب عن سنة أبي القاسم " أنه حسن إسناده. ولم أر هذا في كتابه: " التفسير "، فلعله في بعض كتبه الأخرى. وتحسين هذا الإسناد هو الذي تقتضيه قواعد هذاالعلم الشريف، فإن مداره على عبد الرحمن بن أبي الزناد، وهو كما قال الحافظ: " صدوق، تغير حفظه لما قدم بغداد، وكان فقيها ". فقول الهيثمي (٧ / ١٦): " رواه أحمد والطبراني بنحوه، وفيه عبد الرحمن بن أبي الزناد، وهو ضعيف، وقد وثق، وبقية رجال أحمد ثقات ". قلت: فقوله فيه: " ضعيف، وقد وثق "ليس بجيد لأنه يرجح قول من ضعفه على قول من وثقه، والحق أنه وسط حسن الحديث،إلا أن يخالف وهذا مما لا يستفاد من قوله المذكور فيه. والله أعلم. (فائدةهامة) : إذا علمت أن الآيات الثلاث: * (ومن لم يحكم بما أنزل الله فأولئك همالكافرون) *، * (فأولئك هم الظالمون) *، * (فأولئك هم الفاسقون) * نزلت فياليهود وقولهم في حكمه ﷺ: " إن أعطاكم ما تريدون حكمتموه،وإن لم يعطكم حذرتم فلم تحكموه "، وقد أشار القرآن إلى قولهم هذا قبل هذهالآيات فقال: * (يقولون إن أوتيتم هذا فخذوه، وإن لم تؤتوه فاحذروا) *، إذاعرفت هذا، فلا يجوز حمل هذه الآيات على بعض الحكام المسلمين وقضاتهم الذينيحكمون بغير ما أنزل الله من القوانين الأرضية، أقول: لا يجوز تكفيرهم بذلك،وإخراجهم من الملة إذا كانوا مؤمنين بالله ورسوله، وإن كانوا مجرمين بحكمهمبغير ما أنزل الله، لا يجوز ذلك، لأنهم وإن كانوا كاليهود من جهة حكمهمالمذكور، فهم مخالفون لهم من جهة