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 )
218;. Such people will not even obtain original faith. In this verse, there is a negation of faith, not the excellence of faith. Although a believer may be a sinner but he will not regard the Holy Prophet's judgement as unjust but as absolutely just.
He will only regard himself as unjust transgressor and a sinner, Hence, he will not be bereft of faith. However, after having read the Kalima Shahadah, if he still gives preference to Christian and Jewish laws to Islamic laws then such a person is out of the fold of Islam and is included in the command of this verse.
219. From this verse emerge few issues:
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1. It is permissible to appoint someone as a judge besides Allah Almighty. In fact, the Holy Prophet صلى الله عليه وآله وسلم is the deputy of Allah Almighty. Accepting the Holy Prophet as a judge is in reality accepting Allah as the judge. Hence, the above verse is not in conflict with:"There is no judgement but of Allah." (S12:V40) because here original or absolute laws and commands are intended, which come from Allah Almighty alone.
2. Now, after the departure of the Holy Prophet صلى الله عليه وآله وسلم from thisÂ
mundane world, accepting the Religious scholars as the authority of the day (judges) is
in reality, accepting the Holy Prophet's judgement, because these scholars are the servants and representatives of that sacred abode.
3. The mere acceptance of the Holy Prophet's صلى الله عليه وآله وسلم commands without being whole-heartedly satisfied with them is the way of life of the non-believers.
220. From this discussion emerge a few issues:
1. Every decision of the Holy Prophet صلى الله عليه وآله وسلم is absolutely correct and incumbent upon us to act upon.
2. Any verbal objection or non-acceptance of decisions of the Holy Prophet is infidelity and apostasy.
3. If anyone accepts the Holy Prophet's decision under compelling circumstances, but is not in agreement with it, he too is out of the fold of Islam.
4. An absolute command is only issued for obligatory laws.
221. The reason for the revelation of this entire verse is the people of Madina would irrigate their lands from the water running from the mountain. As the lands of Hazrat Zubair (Radiallahu Anhu) and another Ansari were close to one another an argument ensued concerning the water i.c. who would water his land first.
Their case was eventually presented to The Holy Prophet صلی صلى الله عليه وآله وسلم . And the decision of the Holy Prophet was that Hazrat Zubair (Radiallahu Anhu) should water his land first as it was higher than that of the Ansari.
The Ansari was unhappy with this decision and remarked that because Hazrat Zubair (Radiallahu Anhu) was a close relative, the decision was given in his favour.
The above verse was revealed on this occasion. It is quite clear that at that point in time the judgement of apostasy could not have been passed on the Ansari because this incident had taken place before the law of apostasy had been promulgated as well as before the revelation of this verse.Â
Commands in respect of laws are given after the laws are made. Now if any Muslim were to show disregard for any decision of the Holy Prophet صلى الله عليه وآله وسلم would become an apostate.
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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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