Transliteration:( Falaa wa Rabbika laa yu'minoona hattaa yuhakkimooka fee maa shajara bainahum summa laa yajidoo feee anfusihim harajam mimmaa qadaita wa yusal limoo tasleemaa )
“But no, by your Lord, they will not believe until they make you the judge in all their disputes [218]. Then they will find no discomfort in their hearts concerning whatever you decide [219], and they will submit in [220] [full, willing] submission [221].”
Such people will not even attain original faith. This verse negates faith, not just its excellence.
Even if a believer is a sinner, he will never consider the Holy Prophet’s ﷺ judgment as unjust. He will acknowledge himself as the transgressor, and thereby preserve his faith.
However, if after reciting the Kalimah Shahadah, a person still prefers Christian or Jewish law over Islamic law, then such a person is outside the fold of Islam, and falls under the command of this verse.
From this verse emerge several important rulings:
It is permissible to appoint someone as a judge besides Allah Almighty. The Holy Prophet ﷺ is the deputy of Allah, so accepting his judgment is in reality accepting Allah’s command.
This verse does not contradict:
“There is no judgment but of Allah” (Surah Yusuf, 12:40)
—because that refers to the source of law, which is Allah, while the implementation and explanation are through His Messenger.
After the departure of the Prophet ﷺ from this world, accepting the religious scholars (Ulema) as legal authorities is like accepting the judgment of the Prophet ﷺ, since these scholars are his representatives.
Merely accepting the Prophet’s ﷺ decision without whole-hearted satisfaction is the way of the hypocrites and disbelievers.
From this part of the verse, we derive key principles:
Every decision of the Holy Prophet ﷺ is absolutely correct and must be acted upon without hesitation.
Any verbal objection or rejection of the Prophet’s decision amounts to kufr (disbelief) and apostasy.
If someone outwardly accepts a decision under pressure but is not inwardly convinced, he is also outside the fold of Islam.
The absolute tone of this command applies to obligatory matters of Shariah.
This verse was revealed following a dispute in Madina concerning irrigation rights.
Hazrat Zubair (Radiallahu Anhu) and an Ansari Companion disagreed over who should irrigate his land first.
The case was brought before the Holy Prophet ﷺ, who ruled that Hazrat Zubair should water his land first, as it was at a higher elevation.
The Ansari was displeased and accused the Prophet ﷺ of favoring his relative.
At that time, the law of apostasy had not yet been revealed, so no such ruling was passed on the Ansari.
However, this verse clarified that disregard for the judgment of the Prophet ﷺ is a form of disbelief, and after this revelation, anyone showing such disrespect would be classified as an apostate.
The tafsir of Surah Nisa verse 65 by Ibn Kathir is unavailable here.
Please refer to Surah Nisa ayat 64 which provides the complete commentary from verse 64 through 65.
(4:65) But no, by your Lord, they cannot become true be-lievers until they seek your arbitration in all matters on which they disagree among themselves, and then find not the least vexation in their hearts over what you have decided, and accept it in willing submission.[95]
95.The application of the injunction embodied in this verse is not confined to the life-time of the Prophet (peace be on him). It will remain in force until the Day of Judgement. The guidance the Prophet (peace be on him) proclaimed on God’s behalf, and the manner in which he followed God’s direction and inspiration, will for ever remain the universal touchstone for Muslims. In fact, recognition of that guidance as the final authority is the criterion of true belief. This principle was pronounced by the Prophet (peace be on him) in the following words: None of you can become a believer until his desires become subservient to what I have brought (i.e. my teachings).’ (Cited by al-Nawawi in al-Arba’in, see the tradition no. 41, transmitted on their authority of Abu al-Qasim Isma’il b. Muhammad al-Isfahani, Kitab al-Hujjah with the opinion that it is a ‘good’ and ‘sound’ tradition, with a sound chain of transmission – Ed.)
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