Does the saying of Allah the Exalted, "So, by your Lord, they do not believe until they make you judge in what they dispute among themselves," indicate the negation of the perfection of faith or the negation of the original faith?
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The questioner : In the saying of Allah the Exalted [An-Nisa 4:65], do you say, O Shaykh, that this is a negation of the perfection of faith, not of the original faith?
The Shaykh : It may be so, as is the case with the verse[An-Nisa 4:151] and "the wrongdoers and the sinners."
The questioner : Yes.
The Shaykh : Meaning, a word that encompasses both types.
The questioner : Yes.
The Shaykh : Then each type is applied to what suits it. So, if one has not submitted to the ruling of the Shari'ah in belief, his faith is negated absolutely, and the opposite is the opposite, as you know.
The questioner : And for that reason, O Shaykh, it is possible for a person, meaning if his son was judged to receive retaliation because he killed someone, and he handed his son over to the Shari'ah judge to be executed, but in his heart he feels distress and hopes that his son will be saved from this matter. The fact that he feels distress in his heart in this case does not mean that he is devoid of faith. He submitted his matter, because Allah, Glorified and Exalted is He, says[An-Nisa 4:65]. If this distress means tightness regarding the Shari'ah of Allah and hatred for the Shari'ah of Allah, then that is disbelief. And this is what is meant, or this is what appears, meaning he asks and answers with this statement. But merely being judged or resorting to judgment is not sufficient [for disbelief].
The Shaykh : And perhaps what supports that this negation must be interpreted in both ways, as we mentioned, is the reason for the revelation of the verse.
The questioner : Yes.
The Shaykh : That the verse, as you remember, was revealed regarding the dispute that occurred between al-Zubayr and the Ansari.
The questioner : Yes.
The Shaykh : So the Ansari was not pleased with the ruling of the Messenger, and the verse was revealed.
The questioner : And the Ansari did not become a disbeliever by his action.
The Shaykh : ... .
The questioner : What Allah willed, and O Shaykh, your gatherings are enjoyable, and we hope they will last, but your health, praise be to Allah, does not allow us to extend this matter. So I ask Allah the Exalted to accept from us and from you, and to make Islam and the Muslims benefit from you, and to make it difficult for us to part with you, meaning Allah knows and bears witness.
The Shaykh : In any case, the important thing is that hearts are witnesses.
The questioner : May Allah reward you.
The Shaykh : As for bodies, they have no value in this regard.
The questioner : May Allah bless you. I ask Allah to preserve you and to bless you.
But no, by your Lord, they will not [truly] believe until they make you, [O Muhammad], judge concerning that over which they dispute among themselves and then find within themselves no discomfort from what you have judged and submit in [full, willing] submission.
فلا وربك لا يؤمنون حتى يحكموك فيما شجر بينهم ثم لا يجدوا في أنفسهم حرجًا مما قضيت ويسلموا تسليمًاThe Shaykh : It may be so, as is the case with the verse
Those are the disbelievers
أولائك هم الكافرونThe questioner : Yes.
The Shaykh : Meaning, a word that encompasses both types.
The questioner : Yes.
The Shaykh : Then each type is applied to what suits it. So, if one has not submitted to the ruling of the Shari'ah in belief, his faith is negated absolutely, and the opposite is the opposite, as you know.
The questioner : And for that reason, O Shaykh, it is possible for a person, meaning if his son was judged to receive retaliation because he killed someone, and he handed his son over to the Shari'ah judge to be executed, but in his heart he feels distress and hopes that his son will be saved from this matter. The fact that he feels distress in his heart in this case does not mean that he is devoid of faith. He submitted his matter, because Allah, Glorified and Exalted is He, says
But no, by your Lord, they will not [truly] believe until they make you, [O Muhammad], judge concerning that over which they dispute among themselves and then find within themselves no discomfort from what you have judged
فلا وربك لا يؤمنون حتى يحكموك فيما شجر بينهم ثم لا يجدوا في أنفسهم حرجًا مما قضيتThe Shaykh : And perhaps what supports that this negation must be interpreted in both ways, as we mentioned, is the reason for the revelation of the verse.
The questioner : Yes.
The Shaykh : That the verse, as you remember, was revealed regarding the dispute that occurred between al-Zubayr and the Ansari.
The questioner : Yes.
The Shaykh : So the Ansari was not pleased with the ruling of the Messenger, and the verse was revealed.
The questioner : And the Ansari did not become a disbeliever by his action.
The Shaykh : ... .
The questioner : What Allah willed, and O Shaykh, your gatherings are enjoyable, and we hope they will last, but your health, praise be to Allah, does not allow us to extend this matter. So I ask Allah the Exalted to accept from us and from you, and to make Islam and the Muslims benefit from you, and to make it difficult for us to part with you, meaning Allah knows and bears witness.
The Shaykh : In any case, the important thing is that hearts are witnesses.
The questioner : May Allah reward you.
The Shaykh : As for bodies, they have no value in this regard.
The questioner : May Allah bless you. I ask Allah to preserve you and to bless you.
Source
www.al-albany.com
The Arabic text is copied verbatim from the original source, without any edits.