The benefits of the saying of Allah the Exalted: ((That is because when Allah is invoked alone, you disbelieve, but when others are associated with Him, you believe. So the judgment belongs to Allah...))

and so on. In this verse, there are benefits. First: the affirmation of causes, based on His saying: The letter "ba" here indicates causality. It has been mentioned to us many times that the people of the Sunnah and the community affirm causes for effects, but not as being effective in themselves, rather by the effective powers that Allah has placed in them... This is derived from His saying: because the "ba" indicates causality.
And among the benefits of this noble verse is the clarification of the state of these disbelievers, namely that when Allah is invoked alone, they disbelieve, and when others are associated with Him, they acknowledge this shirk (associating partners with Allah), based on His saying: .
And among the benefits of this noble verse is that the judgment belongs to Allah, based on the saying of Allah the Exalted: and not to anyone else.
The judgment of Allah the Exalted is divided into two categories: cosmic and legislative. The cosmic is what He has decreed for His servants in terms of creation and destiny, and the legislative is what He has decreed for His servants in terms of law and regulation. Both judgments exist in the Qur'an. An example of the cosmic judgment is the saying of Allah, Blessed and Exalted is He: And an example of the legislative judgment is the saying of Allah the Exalted: The difference between them is that Allah, Mighty and Majestic, is pleased with the legislative judgment, whereas the cosmic judgment pertains to what He is pleased with and what He is not pleased with. The second difference is that the legislative judgment may or may not occur for the one judged, whereas the cosmic judgment must necessarily occur. If Allah decrees death, illness, poverty, or a disability for a person, or anything else, it will certainly happen. If Allah decrees that a person should believe and do good deeds, it may or may not happen.
And His saying: here includes both matters. It is derived from this that it is not permissible to judge by laws that contradict the Shari'ah, based on His saying: This phrase implies exclusivity, meaning the judgment belongs to Allah and not to anyone else. Judging by laws that contradict the Shari'ah may be disbelief, or it may be oppression, or it may be open sinfulness, as Allah, Mighty and Majestic, mentioned in these three ways in Surat al-Ma'idah, which is among the last things revealed. If establishing a legal system as a binding law is done, this is disbelief because it necessitates removing the legislative judgment and replacing it with another, and this is disbelief in what Allah has revealed, which nullifies deeds. This is because the legislative judgment cannot be removed unless it is disliked, and Allah the Exalted said: Therefore, those who judge their nations by laws that contradict the Shari'ah are considered disbelievers, and it is obligatory for them to repent to Allah and to judge by the Shari'ah of Allah, otherwise they will die as disbelievers, may Allah protect us from that. We do not issue this ruling for every individual specifically, as some of them may be confused or deceived, or someone they trust may have spoken to them and misled them. It may be that the one who established the law was deceived by those who say that the legislative judgment is only in matters between a person and his Lord in worship, personal status, and inheritance, while worldly matters are for the people of the world. This is similar to the saying of the Prophet (peace and blessings be upon him): So this poor judge who knows nothing about the matter and has been deceived by the appearances and decorations of the world thinks that this is the truth. He then establishes a law that contradicts the Shari'ah. We do not declare such a person a disbeliever because he is deceived and offers a figurative interpretation. However, if it is clarified to him and he persists, he is declared a disbeliever.
As for the second: judging by other than what Allah has revealed, which is oppression, is driven by the desire to encroach upon others, not by dislike of the Shari'ah or judging by other than what Allah has revealed. But because of his dislike of the other person, he judges against him by other than what Allah has revealed, in oppression and transgression. This has the ruling of the oppressors, not the ruling of the disbelievers, because he has not disbelieved. He says, "I know that what the Shari'ah brought is the truth, but I want to take revenge on this man and encroach upon him." So this has the ruling of the wrongdoer: .
As for the third category: it is the one who judges by other than what Allah has revealed due to a desire in his own self, not out of dislike for the truth or replacing it with something else. But he wants something for himself, so he judges by other than what Allah has revealed. For example, he may desire to have this land or this car or something similar, and he judges in favor of it for a purpose. His intention is not to oppress the one judged, but his intention is to follow his desires. By doing so, he becomes one of the open sinners.
And among the benefits of this noble verse is that the judgment belongs to Allah, Mighty and Majestic, in this world and the Hereafter.
For this reason, some scholars divided the judgment into three categories: cosmic, legislative, and retributive. The retributive judgment is what occurs in the Hereafter. However, the correct view is that the retributive judgment does not go beyond being a cosmic judgment, because it is the action of Allah. At that point, there is no need for excessive categorization, because whenever a division can be simplified, it is preferable. For this reason, and Allah knows best, the Messenger (peace and blessings be upon him) would sometimes come and say: But the fact that something is sufficient and its categories are reduced makes it closer to understanding. For this reason, there is a difference between giving water to a thirsty person all at once or giving it to him in installments. The second is more pleasant and healthier, as it came in the hadith that it is recommended for a person to breathe three times in his drink. For example, if you are thirsty, do not drink the cup all at once; breathe in it three times. Drink, then turn the cup away from your mouth, then return it, then turn it away again, then return it, so that it is more pleasant and healthier.