Explanation of the words of Imam al-Nawawi (may Allah have mercy on him) regarding what he quoted: "

The Shaykh : He mentioned several verses, including the saying of Allah the Exalted: This verse was mentioned by Allah (Mighty and Majestic) following His saying: This verse contains divisions. It includes an oath by Allah (Mighty and Majestic) with His Lordship over Muhammad (peace and blessings be upon him), indicating His special care for him (peace and blessings be upon him). This is because the Lordship here is a specific Lordship. For Allah (Mighty and Majestic) has two types of Lordship over His creation: a general Lordship for everyone, such as His saying: and a specific Lordship for those He has chosen among His servants, such as this verse: Both types are combined in His saying about the magicians of the family of Pharaoh: Thus, "Lord of the worlds" is general, and "Lord of Moses and Aaron" is specific. Specific Lordship necessitates specific care from Allah (Mighty and Majestic). So Allah (Glory and Praise be to Him) swore by His Lordship over His servant Muhammad (peace and blessings be upon him) with a confirmed oath, without This is not intended for emphasis; if He had said, "So, by your Lord, they do not believe," the sentence would have been complete. But He used "la" (not) for emphasis, like His saying: The intention is not the negation that Allah does not swear by the Day of Resurrection, but rather the intention is emphasis. So here, it is for emphasis and attention Meaning: they make you the judge in what has arisen between them of dispute, because the meaning of "shajara" is what has arisen of dispute, until they make you the judge in what has arisen between them of dispute in matters of religion and matters of the world. In matters of religion, if two men dispute over the ruling of a legal issue, and one says, "It is forbidden," and the other says, "It is permissible," then they must refer to the Messenger (peace and blessings be upon him) for judgment. And neither of them, meaning the disputants, believes unless they judge by the Messenger of Allah (peace and blessings be upon him). If people dispute over a worldly matter between them, as happened between al-Zubayr ibn al-Awwam (may Allah be pleased with him) and his Ansari neighbor when they referred to the Messenger of Allah (peace and blessings be upon him) regarding the water of the valley, and he judged between them, then this is referring to judgment in worldly matters. The important point is that no one believes until his referral for judgment in matters of religion and the world is to the Messenger of Allah (peace and blessings be upon him). Then, the faith that is negated here: if a person does not accept the judgment of the Messenger (peace and blessings be upon him) absolutely, then it is a negation of faith from its root, because one who does not accept the judgment of the Messenger (peace and blessings be upon him) absolutely is a disbeliever, refuge with Allah, and has exited Islam. And if the lack of acceptance of the judgment is in a specific issue and he disobeys in it, then if it is not a matter that causes disbelief, he does not become a disbeliever. And His saying (Mighty and Majestic): If someone were to ask: How can one refer to the judgment of the Messenger (peace and blessings be upon him) after his death? The answer is: We say that his judgment after his death is by referring to the judgment of his Sunnah (peace and blessings be upon him). Pay attention, this is one point. The second thing is because a person may judge by the Book and the Sunnah, but there may be discomfort in his chest, meaning he is not at peace or does not mean he is satisfied except by force, as the common people say. So it is necessary that a person not find discomfort in himself over what Allah and His Messenger have judged. The third thing is: meaning they submit with complete submission, without delay or regression. So these are three conditions without which faith is not complete. First: referring to the judgment of the Messenger (peace and blessings be upon him). Second: that a person not find discomfort in himself over what he has judged. Third: that he submit with complete and full submission. Based on this, we say: those who judge by laws now and leave behind the Book of Allah and the Sunnah of His Messenger (peace and blessings be upon him) are not believers, they are not believers, due to His saying: and His saying: And these judges of laws have not opposed the Book and the Sunnah in a specific issue for desire or injustice, but they have replaced the religion with this law, making this law take the place of the Shari'ah of Allah. And this is disbelief, even if they fast, pray, give charity, and perform Hajj, they are disbelievers as long as they have turned away from the judgment of Allah, while knowing the judgment of Allah, to these laws that contradict the judgment of Allah. Do not be surprised if we say: that one who replaces the Shari'ah of Allah with other laws, do not be surprised if we say that he disbelieves, even if he fasts and prays, because disbelief in part of the Book is disbelief in the whole Book. The Shari'ah is not partial; either you believe in it all, or you disbelieve in it all. And if you believe in part of it and disbelieve in part, you are a disbeliever in all of it, because your state says: that you do not believe except in what does not contradict your desire, and as for what contradicts your desire, you do not believe in it. This is disbelief; you followed desire and took your desire as a god. So the result is that the matter is very serious. The matter is one of the most dangerous things for the rulers of Muslims today, for they have established laws that contradict the Shari'ah, and they know the Shari'ah, but they established it, refuge with Allah, following the enemies of Allah from the disbelievers who legislated these laws, and the people followed them. And the wonder is that due to the deficiency of knowledge and weakness of religion of these people, they know that the legislator of the law is so-and-so, a disbeliever, in an era that has differed from his era by hundreds of years, and he is in a place different from the place of the Muslim community, and he is in a people different from the people of the Muslim community, and yet they impose these laws on the Muslim community and do not refer them to the Book of Allah or the Sunnah of the Messenger of Allah (peace and blessings be upon him). Where is Islam? Where is faith? Where is the belief in the message of Muhammad (peace and blessings be upon him) and that he is a Messenger to all people? Where is the belief in the universality of his message and that it is general in everything? Many of the ignorant think that the Shari'ah is specific to worship between you and Allah (Mighty and Majestic) only, or to personal status matters like marriage and inheritance and the like, but they are wrong in this assumption. The Shari'ah is general in everything. And if you want this to be clear to you, ask: What is the longest verse in the Book of Allah? You will be told the longest verse is the verse of debt It is all in transactions, it is all in transactions. How can we say that the Islamic Shari'ah is specific to worship or personal status? This is ignorance and misguidance. If it is intentional, it is stubbornness and arrogance, and if it is out of ignorance, it is deficiency. And it is obligatory for a person to learn and know. We ask Allah for guidance for us and for them. The important point is that a person cannot believe except with three conditions, except with three conditions:
The first: referring to the judgment of the Prophet (peace and blessings be upon him). The second: that he not find discomfort in his chest and not be narrow-minded about what the Messenger (peace and blessings be upon him) has judged. The third: that he submit with submission, submitting with complete submission. With these three conditions, he is a believer. And if they are not completed, he is either devoid of faith absolutely, or deficient in faith. And Allah is the One who grants success.