Mentioning another reason this ayah was revealed, very strange
Ibn Abi Hatim said: Yunus ibn Abd al Ala narrated to us by reading, Ibn Wahb informed us, Abd Allah ibn Lahi’a h informed me, from Abu al Aswad, who said: Two men disputed to the Messenger ﷺ about something between them. The one judged against said: Send us back to Umar ibn al Khattab. The Messenger ﷺ said: “Go to him.”
When they came to him, the man said: O son of al Khattab, the Messenger ﷺ judged for me against this man, but he said: Send us back to Umar. So he sent us back to you.
Umar said: Is that so. He said: Yes. Umar said: Stay where you are until I come out to you and judge between you. He came out wrapped in his sword, and he struck the one who said: Send us back to Umar, and he killed him.
The other ran away to the Messenger ﷺ and said: O Messenger of Allah, Umar killed my companion, and if I had not escaped him he would have killed me. The Messenger ﷺ said: “I did not think Umar would dare to kill a mu’min (believer).”
Then Allah sent down: “But no, by your Lord, they will not have iman (faith) until they make you the judge” (al Nisa: 65), the ayah. So the blood of that man was made wasted, and Umar was cleared from blame for killing him.
Allah disliked that this become a way after that, so He said: “And if We had written upon them: Kill yourselves, or leave your homes, they would not have done it except a few of them. And if they had done what they were warned with, it would have been better for them and stronger in firmness” (al Nisa: 66).
Ibn Mardawayh also narrated it through the route of Ibn Lahi ah, from Abu al Aswad, like it.
It is a strange report, and it is mursal (missing Companion in the chain), and Ibn Lahi’ah is weak, and Allah knows best. Tafsir Ibn Kathir (2/351)
It was said to Ahmad: Do you write the hadith of Ibn Lahiʿah? He said: I only write his hadith to take a lesson from it. (al ʿIlal wa Maʿrifat al Rijal (3/143))
And it is narrated from Ahmad: I do not write his hadith, and I only take a lesson from it. (Tahdhib al Kamal (15/487))
And Ahmad said: Ibn Lahiʿah is weak (daʿif, weak). (al ʿIlal wa Maʿrifat al Rijal (2/492))
And he said: I do not take his hadith as a hujjah (proof). (al ʿIlal wa Maʿrifat al Rijal (2/492))
And Abu al Hasan al Maymuni said: I heard Ahmad ibn Hanbal say: The books of Ibn Lahiʿah burned in the year sixty nine, and I met him in the year sixty four, and he died in the year seventy four, or seventy three. (Tahdhib al Kamal (15/487))
And Abu Bakr al Athram narrated to us: Ahmad ibn Hanbal narrated to us, Ishaq ibn ʿIsa narrated to us, he said: The books of Ibn Lahiʿah burned in the year sixty nine, and I met him in the year sixty four and one hundred, and I think he said: and he died in the year seventy four, or seventy three. (al Kamil fi al Duʿafa (5/237))
In the introduction to “Fath al Bari”, he said: Ibn Lahiʿah was one of the imams of knowledge. The people of Egypt agreed that he was weak in hadith, and some of the imams said: he was righteous, but he was weak in memorisation. (Fath al Bari (1/364))
And he said: The reason for the weakness of his hadith is that his books burned, so he began to narrate from memory and he made mistakes, and he became easy going, so the rejected reports (munkar, rejected reports) became many in what he narrated. (Tahdhib al Tahdhib (2/411))
And he said: Muslim brought his hadith as supporting evidence (istishhad, supporting use), and did not bring him as a main proof, and al Bukhari left him. (Tahdhib al Tahdhib (2/411))
And he said: The scholars differed about taking the hadith of those who heard from him before the burning of his books, like Ibn al Mubarak and Ibn Wahb, and those who heard from him after that. (Tahdhib al Tahdhib (2/411))
And he said: The best of what is said about him is what was said by Yahya ibn Maʿin: the early and the later are the same in hearing from him. (Tahdhib al Tahdhib (2/411))
Ahmad ibn ʿAli narrated to us, ʿAbd Allah ibn al Dawraqi narrated to us, he said: Yahya ibn Maʿin said: The people of Egypt rejected the claim that the books of Ibn Lahiʿah burned, and the hearing from him is one, the old and the new. (al Kamil fi al Duʿafa (5/237))
ʿAbd al Rahman narrated to us, I am Abu Bakr ibn Abi Khaythamah in what he wrote to me, he said: I heard Yahya ibn Maʿin say: The hadith of ʿAbd Allah ibn Lahiʿah is not that strong. (al Jarh wa al Taʿdil by Ibn Abi Hatim (5/145))
And in the narration of Muhammad ibn Saʿd al ʿAwfi from Ibn Maʿin: His hadith is not worth a coin. (Ikmal Tahdhib al Kamal (8/143))
And the burning of the books of Ibn Lahiʿah was mentioned to Yahya, and he said: He was weak before they burned, and after they burned. (al Kamil fi al Duʿafa (5/237))
This is a hadith whose chain (isnad, chain of narration) is weak because of the weakness of Ibn Lahiʿah mentioned before, and also because of Hayy ibn ʿAbd Allah Abu ʿAbd Allah al Muʿafari al Misri. (al Iʿlam bi Sunnatihi bi Sharh Sunan Ibn Majah al Imam (1/399))
In “al Kuna” by Muslim ibn al Hajjaj: Ibn Mahdi, Yahya, and Wakiʿ abandoned him. (Ikmal Tahdhib al Kamal (8/143))
And Muslim said in “al Kuna”: Ibn Mahdi, Yahya ibn Saʿid, and Wakiʿ abandoned him. (Tahdhib al Tahdhib (2/411))
Al Bukhari narrated from al Humaydi: Yahya ibn Saʿid did not consider him anything. (Tahdhib al Tahdhib (2/411))
And al Bukhari narrated from al Humaydi: Yahya ibn Saʿid did not consider him anything. (Tahdhib al Kamal (15/487))
ʿAbd al Rahman narrated to us. I heard my father relate from al Humaydi, he said: Yahya ibn Saʿid did not consider Ibn Lahiʿah anything. (al Jarh wa al Taʿdil by Ibn Abi Hatim (5/145))
Al Junaydi narrated to us, al Bukhari narrated to us, ʿAmr ibn Khalid told me: Ibn Lahiʿah died in the year one hundred and seventy four. His name is ʿAbd Allah ibn Lahiʿah ibn ʿUqbah, Abu ʿAbd al Rahman al Hadrami, and it is said: al Ghafiqi, the judge of Egypt. Al Humaydi said to us: from Yahya ibn Saʿid, he said: He did not consider him anything. And Ibn Bukayr said: The house of Ibn Lahiʿah and his books burned in the year one hundred and seventy. I heard Ibn Hammad say: al Bukhari said: and he mentioned something like it. (al Kamil fi al Duʿafa (5/237))
In “al Kuna” by Muslim ibn al Hajjaj: Ibn Mahdi, Yahya, and Wakiʿ abandoned him. (Ikmal Tahdhib al Kamal (8/143))
And Muslim said in “al Kuna”: Ibn Mahdi, Yahya ibn Saʿid, and Wakiʿ abandoned him. (Tahdhib al Tahdhib (2/411))
And al Bukhari said: Yahya ibn Saʿid abandoned him. (Tahdhib al Tahdhib (2/411))
In the book “al Khilafiyyat” by Abu Bakr: He is weak with them. (Ikmal Tahdhib al Kamal (8/143))
Ibn Qutaybah said: Things were read to him that were not from his hadith, meaning that he became weak because of that. (Tahdhib al Tahdhib (2/411))
Muhammad ibn Saʿd said: He was weak, and whoever heard from him at the beginning of his affair was better in his narration than whoever heard from him later. (Tahdhib al Tahdhib (2/411))
And Muhammad ibn Saʿd said: He is Hadrami from their best, but he was weak, and he had much hadith. Whoever heard from him at the beginning of his affair was better in his narration than whoever heard from him later. As for the people of Egypt, they mention that he did not become mixed up, and that his beginning and his end were one. (Ikmal Tahdhib al Kamal (8/143))
Nuʿaym ibn Hammad said: I heard Ibn Mahdi say: I do not count anything that I heard from the hadith of Ibn Lahiʿah as something I rely on, except the hearing of Ibn al Mubarak and the like of it. (Tahdhib al Tahdhib (2/411))
ʿAli ibn ʿAbd al Rahman ibn al Mughirah narrated from Muhammad ibn Muʿawiyah: I heard ʿAbd al Rahman ibn Mahdi say: I wish I had heard five hundred hadith from Ibn Lahiʿah, and I had paid a payment, as if he meant a blood payment. (Tahdhib al Kamal (15/487))
Muhammad ibn al Muthanna said: I never heard ʿAbd al Rahman narrate from him at all. (Tahdhib al Tahdhib (2/411))
And Ibn Mahdi said: I do not take anything from him. (Tahdhib al Tahdhib (2/411))
Muhammad ibn al Muthanna said: I never heard ʿAbd al Rahman narrate anything from Ibn Lahiʿah at all. (Tahdhib al Kamal (15/487))
In “al Kuna” by Muslim ibn al Hajjaj: Ibn Mahdi, Yahya, and Wakiʿ abandoned him. (Ikmal Tahdhib al Kamal (8/143))
And Muslim said in “al Kuna”: Ibn Mahdi, Yahya ibn Saʿid, and Wakiʿ abandoned him. (Tahdhib al Tahdhib (2/411))
Al Nasaʾi, in what his son narrated: He is not thiqah (reliable). (Ikmal Tahdhib al Kamal (8/143))
And ʿAbd al Karim ibn ʿAbd al Rahman al Nasaʾi narrated from his father: He is not thiqah (reliable). (Tahdhib al Tahdhib (2/411))
And al Nasaʾi said: ʿAbd Allah ibn Lahiʿah ibn ʿUqbah, Abu ʿAbd al Rahman al Misri, is weak. (al Kamil fi al Duʿafa (5/237)
ʿAbd al Rahman narrated to us, Salih ibn Ahmad (ibn Muhammad) ibn Hanbal narrated to us, ʿAli, meaning Ibn al Madini, narrated to us, he said: I heard Yahya, meaning Ibn Saʿid al Qattan, he said: Bishr ibn al Sari said: If you saw Ibn Lahiʿah, you would not carry a single letter from him. (al Jarh wa al Taʿdil by Ibn Abi Hatim (5/145))
And Ibn al Madini said: Bishr ibn al Sari said to me: If you saw Ibn Lahiʿah, you would not carry from him. (Tahdhib al Tahdhib (2/411))
Al Qutbi said: Things were read to him that were not from his hadith, and he was weak in hadith. (Ikmal Tahdhib al Kamal (8/143))
And in “Tarikh Bukhara” by ʿIsa ibn Musa Ghunjar: Abu Zurʿah was asked about Ibn Lahiʿah, and he said: al Bukhari abandoned him. (Ikmal Tahdhib al Kamal (8/143))
This hadith is not established from Ibn Lahiʿah, because the books of Ibn Lahiʿah had burned, so he would read from the books of others, and rejected reports (munkar, rejected reports) entered into his hadith, and this is from them. And we do not know Ibn ʿAbbas narrating from ʿAbd Allah ibn Masʿud except these two hadith. (Musnad al Bazzar (4/268))
Ibn Lahiʿah and Hanin ibn Abi Hakim are not taken as proof. (Sunan al Bayhaqi al Kubra (1/302))
Al Juzjani said: His hadith cannot be stood upon with firmness, and it is not proper to use it as proof, and one should not be fooled by his narration. (Ikmal Tahdhib al Kamal (8/143))
I heard Ibn Hammad say: al Saʿdi said: Ibn Lahiʿah, his hadith cannot be stood upon with firmness, and it is not proper to use his narration as proof, and it is not counted as something relied on. (al Kamil fi al Duʿafa (5/237))
And al Juzjani said: His hadith cannot be stood upon with firmness, and it is not proper to use it as proof, and one should not be fooled by his narration. (Tahdhib al Tahdhib (2/411))
Al Juzqani said: Weak. (Ikmal Tahdhib al Kamal (8/143))
And Masʿud narrated from al Hakim: He did not intend lying. Rather, he narrated from his memory after his books burned, so he made mistakes. (Tahdhib al Tahdhib (2/411))
And in “Suʾalat Masʿud” for al Hakim: He did not intend lying, but his books burned, so he narrated from his memory and made mistakes. (Ikmal Tahdhib al Kamal (8/143))
Al Khatib said: Because of that, the rejected reports (munkar, rejected reports) became many in his narration because he was easy going. (Tahdhib al Tahdhib (2/411))
And al Khatib said: He had a bad memory, and his books burned, so he became easy going in taking, and whatever book they brought to him he narrated from it, so because of that the rejected reports (munkar, rejected reports) became many in his hadith. (Ikmal Tahdhib al Kamal (8/143))
Weak. (al Kashif fi Maʿrifat man lahu Riwayah fi al Kutub al Sittah (3/182))
The practice is to weaken his hadith. (al Kashif fi Maʿrifat man lahu Riwayah fi al Kutub al Sittah (3/182))
Ibn al Jarud said: His hadith is not taken as proof. (Ikmal Tahdhib al Kamal (8/143))
Abu ʿAmr ibn al Salah claimed that he was easy going, so they left using his narration as proof because of that. (Ikmal Tahdhib al Kamal (8/143))
In “al Dhakhirah” by Ibn Tahir: Ibn Lahiʿah is not given attention. (Ikmal Tahdhib al Kamal (8/143))
Ibn Hibban said: I examined his reports and I found that he did tadlis (concealing) from weak people onto reliable people whom he had seen. Then he did not care what was handed to him, he would read it, whether it was from his hadith or not. So it became necessary to keep away from narrating from the earlier people from him before the burning of his books, because of what is in it of concealed reports (mudallas, concealed) from those who are abandoned. And it became necessary to leave using as proof the narrations of the later people after the burning of his books, because of what is in it of what is not from his hadith. (Tahdhib al Tahdhib (2/411))
And Ibn Hibban said: I examined his reports and I found that he did tadlis (concealing) from weak people onto reliable people whom he had seen. Then he did not care what was handed to him to read, whether it was from his hadith or not. So it became necessary to keep away from narrating from the earlier people from him before the burning of his books, because of what is in it of concealed reports (mudallas, concealed) from those who are abandoned. And it became necessary to leave using as proof the narrations of the later people after the burning of his books, because of what is in it of what is not from his hadith. (Ikmal Tahdhib al Kamal (8/143))
And Ibn Hibban said: He was righteous, but he did tadlis (concealing) from weak people. (Taʿrif Ahl al Taqdis (1/177))
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