بـسـم الله والحـمـد لله والـصلاة والـسـلام عــلى رسـول الله، وبـعـد
﴿وَمَآ أَرْسَلْنَا مِن رَّسُولٍ إلاَّ لِيُطَاعَ بِإِذْنِ اللَّهِ
وَلَوْ أَنَّهُمْ إِذ ظَّلَمُواْ أَنفُسَهُمْ جَآءُوكَ فَاسْتَغْفَرُواْ اللَّهَ
وَاسْتَغْفَرَ لَهُمُ الرَّسُولُ لَوَجَدُواْ اللَّهَ تَوَّاباً رَّحِيماً - فَلاَ
وَرَبِّكَ لاَ يُؤْمِنُونَ حَتَّى يُحَكِّمُوكَ فِيمَا شَجَرَ بَيْنَهُمْ ثُمَّ
لاَ يَجِدُواْ فِى أَنفُسِهِمْ حَرَجاً مِّمَّا قَضَيْتَ وَيُسَلِّمُواْ
تَسْلِيماً﴾
{We sent no Messenger, but
to be obeyed by Allaah’s leave. If they, when they were unjust to themselves,
had come to you and begged Allaah’s forgiveness, and the Messenger had begged
forgiveness for them, indeed, they would have found Allaah All-Forgiving, Most
Merciful. * But no, by your Lord (O Muhammad!), they can have no faith, until
they make you judge in all disputes between them, and find in themselves no
resistance against your decisions, and accept (them) with full submission.}
[Surah al-Nisaa’ (4): 64-65]
What follows is
the Tafseer of the above Aayah from the following books of Tafseer:
Tafseer of Ibn
al-Katheer.
Tafseer of al-Baghawee.
Tafseer of al-Sa`dee.
Tafseer of
al-Shinqeetee.
Tafseer of al-`Uthaymeen
from Sharh Riyaadhal-Saaliheen.
The same can be downloaded from here.
Imaam
Ibn Katheer رحمه الله
commented
on the above verses, saying:
Allaah تعالى
said:
﴿وَمَآ
أَرْسَلْنَا مِن رَّسُولٍ إلاَّ لِيُطَاعَ﴾
{We
sent no Messenger, but to be obeyed} meaning: obeying the Messenger was ordained for those to whom Allaah
sends them.
Allaah’s
statement:
﴿بِإِذُنِ اللَّهِ﴾
{by
Allaah’s leave} Mujaahid
said: “None shall obey, except by My (Allaah’s) leave,” meaning: no one will be
able to obey them (the Messengers) except those whom (Allaah) aids.
As Allaah تعالى
said in another Aayah:
﴿وَلَقَدْ
صَدَقَكُمُ اللَّهُ وَعْدَهُ إِذْ تَحُسُّونَهُمْ بِإِذْنِهِ﴾
{And
Allaah did indeed fulfill His promise to you when you were killing them (your
enemy) with His permission}
meaning: by His Command, Decree, Will and because He تعالى granted you
superiority over them.
Allaah’s تعالى statement:
﴿ وَلَوْ أَنْهُمْ إِذْ ظَلَمُوا
أَنْفُسَهُمْ جَاءُوكَ فَاسْتَغْفَرُوا اللَّهَ وَاسْتَغْفَرَ لَهُمُ الرَّسُولُ
لَوَجَدُوا اللَّهَ تَوَّابًا رَحِيمًا﴾
{If
they
(hypocrites), when they had been unjust to themselves, had come to you and
begged Allaah’s forgiveness, and the Messenger had begged forgiveness for them,
indeed, they would have found Allaah All-Forgiving, Most Merciful} Allaah تعالى instructs the sinners
and the evildoers that when they commit errors and mistakes, to come to the Messenger
صلى
الله عليه وسلم, so that they ask Allaah for forgiveness in his presence and that
they ask him to supplicate to Allaah to forgive them. If they do this, Allaah تعالى will forgive
them and award them His mercy and pardon. This is why Allaah تعالى said:
﴿لَوَجَدُواْ اللَّهَ تَوَّاباً رَّحِيماً﴾
{they
would have found Allaah All-Forgiving (One Who forgives and accepts
repentance), Most Merciful}.
Allaah تعالى said:
﴿فَلاَ
وَرَبِّكَ لاَ يُؤْمِنُونَ حَتَّى يُحَكِّمُوكَ فِيمَا شَجَرَ بَيْنَهُمْ﴾
{But
no, by your Lord, they can have no faith, until they make you judge in all
disputes between them,}
Allaah swears by His Glorious, Most Honorable Self, that no one shall attain
faith until he refers to the Messenger صلى الله عليه وسلم for judgment in all matters. Thereafter,
whatever the Messenger commands is the plain truth that must be submitted to
inwardly and outwardly.
Allaah تعالى said:
﴿ثُمَّ لاَ يَجِدُواْ فِى أَنفُسِهِمْ حَرَجاً مِّمَّا قَضَيْتَ
وَيُسَلِّمُواْ تَسْلِيماً﴾
{and find in themselves no resistance against your
decisions, and accept (them) with full submission.} meaning: they adhere to your judgment, and
thus do not feel any hesitation over your decision, and they submit to it
inwardly and outwardly. They submit to the Prophet’s decision with total
submission without any rejection, denial or dispute.
Al-Bukhaaree
recorded that `Urwah said: “Al-Zubair quarreled with a man about a stream which
both of them used for irrigation. Allaah’s Messenger صلى الله عليه وسلم said to Al-Zubair:
اسْقِ يَا زُبَيْرُ ثُمَّ أَرْسِلِ الْمَاءَ إِلى جَارِك
“O
Zubair! Irrigate (your garden) first, and then let the water flow to your
neighbor.” The Ansaari
became angry and said: `O Allaah’s Messenger! Is it because he is your cousin?’
On that, the face of Allaah’s Messenger صلى الله عليه وسلم changed color (because of anger) and said:
اسْقِ يَا زُبَيْرُ ثُمَّ احْبِسِ الْمَاءَ حَتَّى يَرْجِعَ إِلَى
الْجَدْرِ،ثُمَّ أَرْسِلِ الْمَاءَ إِلى جَارِك
“Irrigate
(your garden), O Zubair, and then withhold the water until it reaches the walls
(surrounding the palms). Then, release the water to your neighbor.” So, Allaah’s Messenger gave Al-Zubair his
full right when the Ansaari made him angry. Before that, Allaah’s Messenger صلى الله عليه وسلم had given a
generous judgment, beneficial for Al-Zubair and the Ansaari. Al-Zubair said: `I
think the following verse was revealed concerning that case:
﴿فَلاَ وَرَبِّكَ لاَ يُؤْمِنُونَ حَتَّى يُحَكِّمُوكَ فِيمَا
شَجَرَ بَيْنَهُمْ﴾
{But no, by your Lord, they can have no faith, until they
make you (O Muhammad ) judge in all disputes between them.} [Saheeh al-Bukhaaree (2359, 2362, 2708, 4585)
and Saheeh Muslim (2357)]
Ibn Abu Haatim reported another but strange reason for
the revelation of this Aayah:
On the authority
of `Abdullaah ibn Luhai`ah that Abu al-Aswad said: Two people took their dispute
to the Prophet صلى الله عليه وسلم and he gave the judgment between them. The
one who lost said: ‘Give us permission to take our dispute to `Umar.’ The
Prophet صلى الله عليه وسلم said: “Go to
him.” So they went to `Umar رضي الله عنه and one of them said:
‘O Ibn al-Khattaab! The Messenger صلى الله عليه وسلم made the judgment in my
favor over him, so he requested that matter be presented to you (for judgment)
and here we are.’ He (`Umar) said: ‘Is it so?’ The (other) man said: ‘Yes!’
`Umar said: ‘Stay at your place till I come out and give you my judgment.’ So
he came out with a sword and struck the one who (was dissatisfied) and said
‘let us go to `Umar’ and killed him. The other person ran away from there and
came to the Prophet صلى الله عليه وسلم and said: ‘O Messenger
of Allaah! By Allaah! `Umar has killed my companion and had not I ran away from
there he would have killed me also.’ The Prophet صلى الله عليه وسلم
said: “I did not think that `Umar would have
been so eager to kill a believer!” So Allaah تعالى
revealed the Aayah:
﴿فَلاَ
وَرَبِّكَ لاَ يُؤْمِنُونَ حَتَّى يُحَكِّمُوكَ﴾
{But
no, by your Lord, they can have no faith, until they make you (O Muhammad )
judge} till the end of the
Aayah. That person’s blood was spilled in vain and `Umar was absolved from
killing him. And Allaah تعالى disliked that this
incident be repeated again and said:
﴿وَلَوْ أَنَّا كَتَبْنَا عَلَيْهِمْ أَنِ اقْتُلُوا أَنْفُسَكُمْ أَوِ
اخْرُجُوا مِنْ دِيَارِكُمْ مَا فَعَلُوهُ إِلا قَلِيلٌ مِنْهُمْ وَلَوْ أَنَّهُمْ
فَعَلُوا مَا يُوعَظُونَ بِهِ لَكَانَ خَيْرًا لَهُمْ وَأَشَدَّ تَثْبِيتًا﴾
{And
if We had ordered them (saying), “Kill yourselves (i.e. the innnocent ones kill
the guilty ones) or leave your homes,” very few of them would have done it; but
if they had done what they were told, it would have been better for them, and
would have strengthened their (Faith);} [Surah
al-Nisaa’ (4):66]
This narration was also reported by Ibn Mardoyah on the
authority of Ibn Luhai`ah from Abu al-Aswad. (Ibn Katheer said): But this
narration is strange and it is Mursal (has a broken chain) and Ibn Luhai`ah is “Dha`eef”
(weak) and Allaah knows best.
Another Reason:
In his Tafseer, Al-Haafiz Abu Is-haaq Ibraaheem bin `Abdul-Rahmaan bin Ibraaheem
bin Duhaym recorded that Damrah narrated that two men took their dispute to the
Prophet صلى الله عليه وسلم, and he gave a judgment to the benefit of whoever
among them had the right. The person who lost the dispute said: “I do not agree.”
The other person asked him: “What do you want then?” He said: “Let us go to Abu
Bakr al-Siddeeq.” They went to Abu Bakr and the person who won the dispute said:
“We went to the Prophet صلى الله عليه وسلم with our dispute and he issued a decision in
my favor.” Abu Bakr said: “Then the decision is that which the Messenger of
Allaah issued.” The person who lost the dispute still rejected the decision and
said: “Let us go to `Umar bin Al-Khattaab.” When they went to `Umar, the person
who won the dispute said: “We took our dispute to the Prophet صلى الله عليه وسلم and he decided
in my favor, but this man refused to submit to the decision.” `Umar bin
Al-Khattaab asked the second man and he concurred. `Umar went to his house and
emerged from it holding aloft his sword. He struck the head of the man who
rejected the Prophet’s decision with the sword and killed him. Consequently,
Allaah revealed:
﴿فَلاَ وَرَبِّكَ لاَ يُؤْمِنُونَ﴾
{But no, by your Lord, they can
have no faith}.
--end of quote from Tafseer al-Qur’aan al-`Adheem.
*******
Imaam
al-Baghawee رحمه الله
commented on the verses, saying:
[After mentioning
the incident between al-Zubair and the Ansaaree which was mentioned by Ibn
Katheer above, Imaam al-Baghawee narrated:]
And it is reported that the name of the Ansaaree man was
Haatib bin Abu Balta`ah. So when this Ansaaree man came out, he passed by
al-Miqdaad. Al-Miqdaad asked: “In whose favor was the judgment?” The Ansaaree
man said: “He has judged in the favor of the son of his uncle (i.e. his cousin).”
A clever Jew who was with al-Miqdaad said: “May Allaah destroy those who bear
witness that he is the Messenger of Allaah but still accuse him for the
judgment he makes between them. By Allaah! Once we (i.e. our forefathers)
sinned in the lifetime of Moosaa عليه السلام and Moosaa called us
for repentance from it. He (Moosaa) said: ‘Kill yourselves (i.e. the innocent kill the wrong doers among you).’ So we did that and the killing reached
Seventy thousand in the obedience of our Lord till He was pleased with us.”
Mujaahid said: “This Aayah was revealed about the
hypocrites and the Jews who took the matter to `Umar رضي الله عنه (instead of the Prophet
صلى
الله عليه وسلم).”
--end of quote from Tafseer
al-Baghawee.
*******
Shaikh
`Abdul-Rahmaan al-Sa`dee رحمه الله commented:
Allaah تعالى informs us that
He has enclosed herein the matter and has urged us to obey the Messenger and to
submit (to his decisions). And the objective of sending the Messengers is that
they should be obeyed, submitting to all that they command and prohibit, by
those whom they were sent to. And that those who are suppose to follow should
honor those who are being followed.
And in this there is evidence of the infallibility of the
Messengers in that which they convey from Allaah تعالى and that which they command and prohibit from because Allaah تعالى commanded that they should be obeyed
unrestrictedly. If they were not infallible, they might have legislated that
which could have been an error and absolute obedience would not have been
commanded.
And His تعالى
saying:
﴿بِإِذُنِ
اللَّهِ﴾
{by
Allaah’s leave}, meaning:
the obedience coming from the followers is under the Preordainment and Decree
of Allaah. In this Aayah is an evidence for Preordainment and Decree of Allaah,
as well as the urge to seek Allaah’s help in attaining that. And also in this
is the message that it is not possible for a person to obey the Messenger – if
there is no help from Allaah.
Then He تعالى
informed us of His huge favor and His call to those who committed sin to
acknowledge their mistake and to seek Allaah’s forgiveness, as He تعالى
said:
﴿وَلَوْ
أَنَّهُمْ إِذ ظَّلَمُواْ أَنفُسَهُمْ جَآءُوكَ﴾
{If they, when they were
unjust to themselves, had come to you}, meaning: acknowledging their
sin and regretting for it.
﴿فَاسْتَغْفَرُواْ
اللَّهَ وَاسْتَغْفَرَ لَهُمُ الرَّسُولُ لَوَجَدُواْ اللَّهَ تَوَّاباً﴾
{and begged Allaah’s
forgiveness, and the Messenger had begged forgiveness for them, indeed, they
would have found Allaah All-Forgiving, Most Merciful.}, meaning: He تعالى will forgive them
because of their seeking forgiveness for their oppression, and will have mercy
on them by accepting their repentance and guiding them to it and rewarding them
for it. And their coming to the Prophet صلى الله عليه وسلم was limited only in his lifetime because the
context of the Aayah points to that, as the Prophet’s seeking repentance for
them was only possible when he was alive. But after his death it is not allowed
to seek anything from him, rather it would be Shirk (to do so).
Moreover, Allaah تعالى
swears by His Glorious Self that they have not believed till they make His
Messenger judge in all the disputes between them; meaning: in everything in
which differences have occurred should be solved based on the Book and the
Sunnah. Furthermore, making him the judge is not sufficient until they remove
all the resistance and constriction from their heart and that they blindly
follow his judgment. Thereafter, this is not sufficient till they surrender to
his judgment, surrendering whole heartedly, with tranquilness and submitting
outwardly and inwardly.
(Accepting) the judgment is in the level of Islaam;
having no ill feelings (towards the judgment) is in the level of Imaan; and
surrendering to it (whole heartedly) is in the level of Ihsaan. Therefore,
whosoever reaches these levels and perfects it has perfected the whole
religion. But whosoever rejects the judgment (thinking) it is not obligatory
for him is a Kaafir; but whoever rejects it while accepting it is obligatory
for him to comply with it is a sinner.
--end of quote from Tayseer
al-Kareem al-Rahmaan fee Tafseer Kalaam al-Mannaan.
*******
Shaikh
al-Shinqeetee رحمه الله
commented on the verses, saying:
Allaah تعالى, in this Aayah,
swears by His Glorious Self that no one truly believes till he accepts the
judgment of the Messenger صلى الله عليه وسلم in all the matters and
submits to his judgment outwardly and inwardly and surrendering to it whole
heartedly without hesitation, without objection and without opposing it. And
this has been clarified in another Aayah that whenever the Prophet صلى الله عليه وسلم
makes the judgment between them, the saying of the believers is that they
totally surrender to it and submit to it completely, outwardly and inwardly, as
Allaah تعالى says:
﴿إِنَّمَا كَانَ قَوْلَ
المؤمنين إِذَا دعوا إِلَى الله وَرَسُولِهِ لِيَحْكُمَ بَيْنَهُمْ أَن يَقُولُواْ
سَمِعْنَا وَأَطَعْنَا﴾
{The only saying of the faithful believers, when they are
called to Allaah (His Words, the Qur’aan) and His Messenger [صلى
الله عليه وسلم], to judge between them, is that they say: “We hear and we
obey.”} [Surah al-Noor (24): 51]
--end of quote from Adhwaa’
al-Bayaan.
*******
Shaikh
al-`Uthaymeen رحمه الله
commented on the verses, saying:
[Sharh Riyaadh al-Saaliheen (2/253-255)]
From the Aayaat
which the author (Imaam al-Nawawee) رحمه الله mentioned as evidence for the importance of
adhering to the Sunnah is the saying of Allaah تعالى
﴿فَلاَ وَرَبِّكَ لاَ يُؤْمِنُونَ حَتَّى يُحَكِّمُوكَ فِيمَا
شَجَرَ بَيْنَهُمْ ثُمَّ لاَ يَجِدُواْ فِى أَنفُسِهِمْ حَرَجاً مِّمَّا قَضَيْتَ
وَيُسَلِّمُواْ تَسْلِيماً﴾
{But no, by your Lord (O
Muhammad!), they can have no faith, until they make you judge in all disputes
between them, and find in themselves no resistance against your decisions, and
accept (them) with full submission.}
This verse is in
continuation to the verses before it and it is the saying of Allaah تعالى:
﴿يَا أَيُّهَا الَّذِينَ آمَنُوا أَطِيعُوا اللَّهَ وَأَطِيعُوا الرَّسُولَ
وَأُولِي الْأَمْرِ مِنْكُمْ فَإِنْ تَنَازَعْتُمْ فِي شَيْءٍ فَرُدُّوهُ إِلَى اللَّهِ
وَالرَّسُولِ إِنْ كُنْتُمْ تُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ ذَلِكَ خَيْرٌ
وَأَحْسَنُ تَأْوِيلاً﴾
{O you who believe! Obey
Allaah and obey the Messenger, and those of you who are in authority. (And) if
you differ in anything amongst yourselves, refer it to Allaah and His
Messenger, if you believe in Allaah and in the Last Day. That is better and
more suitable for final determination.} [Surah al-Nisaa’ (4): 59]
Allaah تعالى
commanded us with His obedience and obedience to His Messenger and those in
authority amongst us.
Ulul-amr (those
in authority) consists of the scholars and the rulers. The scholars are in
charge of clarifying for us the religion of Allaah, whereas the rulers are in
charge of implementing the Sharee`ah of Allaah. To implement the Sharee`ah, the
scholars are in need of the rulers and the rulers are in need of the scholars.
It is upon the rulers to return back to the scholars so that they clarify the
Sharee`ah of Allaah to them. And it is upon the scholars to correctly advice
the rulers and that they remind them of Allaah and that they instruct the
rulers till they apply the Sharee`ah of Allaah among the slaves of Allaah عز وجل.
Furthermore, He تعالى
said:
﴿فَإِنْ تَنَازَعْتُمْ
فِي شَيْءٍ فَرُدُّوهُ إِلَى اللَّهِ وَالرَّسُولِ﴾
{(And) if you differ in
anything amongst yourselves, refer it to Allaah and His Messenger} meaning: when you differ in one of the
things, the opinion of some of you is not an argument/evidence over the others.
But rather, there is the Commandments of Allaah تعالى
and His Messenger صلى الله عليه وسلم, so upon you is to
refer back to the Commandments of Allaah تعالى and His Messenger صلى الله عليه وسلم.
Referring back to Allaah تعالى means to refer to His
Book – The Glorious Qur’aan. As for referring back to the Messenger صلى الله عليه وسلم
means to referring back to his صلى الله عليه وسلم Sunnah; while he was
alive it meant to go back to him personally and after his death it means to
refer back to what has been authentically reported of his Sunnah.
﴿إِنْ كُنْتُمْ
تُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ﴾
{if you believe in Allaah
and in the Last Day} and
this is a strict urge to refer back to Allaah عز وجل and His Messenger صلى الله عليه وسلم.
And referring back to Allaah and His Messenger is from the requirements of the
Faith.
﴿ذَلِكَ خَيْرٌ
وَأَحْسَنُ تَأْوِيلاً﴾
{That is better and more
suitable for final determination.} meaning: for a better end. For
referring back to Allaah and His Messenger is better for the Ummah and a more
suitable end. However, when a person thinks that referring back to the Book and
the Sunnah will complicate the matter and make it difficult for the people and
they will not be able to implement it – this type of thinking is bad and wrong.
Some people think that the (laws of) Islaam which were (present) at the
beginning of this Ummah are not suitable for the present times – and Allaah’s
refuge is sought from this. Do they not know that Islaam governs and is not governed
over? And that Islaam doesn’t change with the change in time or place or
people? Islaam is Islaam! If we truly believe in Allaah and the Last Day, then
we should refer back to the Book and the Sunnah. {That
is better and more suitable for final determination.} meaning: for a
better wellbeing.
[Sharh Riyaadh al-Saaliheen (2/258-263)]
The Shaikh رحمه الله
continues:
Moreover, the
author (Imaam al-Nawawee) رحمه الله mentioned the saying of
Allaah تعالى:
﴿فَلاَ وَرَبِّكَ لاَ يُؤْمِنُونَ حَتَّى يُحَكِّمُوكَ فِيمَا
شَجَرَ بَيْنَهُمْ ثُمَّ لاَ يَجِدُواْ فِى أَنفُسِهِمْ حَرَجاً مِّمَّا قَضَيْتَ
وَيُسَلِّمُواْ تَسْلِيماً﴾
{But no, by your Lord (O
Muhammad!), they can have no faith, until they make you judge in all disputes
between them, and find in themselves no resistance against your decisions, and
accept (them) with full submission.} Allaah تعالى mentioned this verse directly after the following verse:
﴿وَمَآ أَرْسَلْنَا مِن رَّسُولٍ إلاَّ لِيُطَاعَ بِإِذْنِ اللَّهِ
وَلَوْ أَنَّهُمْ إِذ ظَّلَمُواْ أَنفُسَهُمْ جَآءُوكَ فَاسْتَغْفَرُواْ اللَّهَ
وَاسْتَغْفَرَ لَهُمُ الرَّسُولُ لَوَجَدُواْ اللَّهَ تَوَّاباً رَّحِيماً﴾
{We sent no Messenger, but
to be obeyed by Allaah’s leave. If they, when they were unjust to themselves,
had come to you and begged Allaah’s forgiveness, and the Messenger had begged
forgiveness for them, indeed, they would have found Allaah All-Forgiving, Most
Merciful}
In this verse,
Allaah تعالى has divided his Ruboobiyyah (Lordship) for Muhammad صلى الله عليه وسلم,
indicating that the addressing of the Prophet صلى الله عليه وسلم here is a special one.
This is because the Ruboobiyyah (mentioned) here is a special one.
Allaah تعالى – over His
creation – has two types of Ruboobiyyah: General Ruboobiyyah which is
for everyone, example the saying of His تعالى:
﴿الْحَمْدُ لِلَّهِ رَبِّ
الْعَالَمِينَ﴾
{All praise be to Allaah, the
Lord of the worlds} [Surah
al-Faatihah (1): 2]
and a special
Ruboobiyyah for whomsoever of His creation He تعالى chooses, example this
verse:
﴿فَلاَ
وَرَبِّكَ لاَ يُؤْمِنُونَ حَتَّى يُحَكِّمُوكَ فِيمَا شَجَرَ بَيْنَهُمْ﴾
{But no, by your Lord (O
Muhammad!), they can have no faith, until they make you judge in all disputes
between them}
And both these
types of Ruboobiyyah have been combined in the saying of Allaah تعالى:
﴿قَالُوا
آمَنَّا بِرَبِّ الْعَالَمِينَ رَبِّ مُوسَى وَهَارُونَ﴾
{They (the magicians) said: “We
believe in the Lord of the worlds * The Lord
of Moosaa and Haaroon.”} [Surah
al-A`raaf (7): 121-122]
Special
Ruboobiyyah is for special addressing from Allaah تعالى.
He تعالى
divided His Ruboobiyyah for his slave Muhammad صلى الله عليه وسلم stressing with the word
لا (Laa) in His saying: ﴿فَلاَ وَرَبِّكَ﴾ and the لا here is for assertion. If Allaah تعالى
were just to say: فوربك لا يؤمنون “By your Lord! They can have no faith”, would
have been sufficient but He تعالى mentioned the لا for emphasizing like His تعالى
saying:
﴿لا
أُقْسِمُ بِيَوْمِ الْقِيَامَة﴾
{I swear by the Day of Resurrection.} [Surah al-Qiyaamah (75):1]
The لا here is not for negation but rather for emphasis.
So in this verse (of Surah al-Nisaa’) there is emphasis and warning.
﴿فَلاَ
وَرَبِّكَ لاَ يُؤْمِنُونَ حَتَّى يُحَكِّمُوكَ فِيمَا شَجَرَ بَيْنَهُمْ﴾
{But no, by your Lord (O
Muhammad!), they can have no faith, until they make you judge in all disputes
between them} meaning:
making you (O Muhammad) a judge in the disputes that occurred between them. {Until they make you judge}: making you the
judge in all the disputes that take place between them from the matters of the
Deen and as well as in the worldly matters.
In the matters of
the Deen: if there is a dispute between two people about a religious issue and
one of them says: “It is Haraam”, whereas the other says: “It is Halaal”, they
have to refer it back to the Prophet صلى الله عليه وسلم. Between these two
neither of them will have true faith they refer it back to the judgment of the Prophet
صلى
الله عليه وسلم.
(An example) for the disputes between the people in
worldly matter is what took place between al-Zubair
bin al-`Awaam رضي الله عنه and his Ansaari neighbor where the dispute between
them was taken to the Prophet صلى الله عليه وسلم in the issue of the water in the valley and
he صلى
الله عليه وسلم gave his judgment. This judgment was about the worldly matters.
The important thing is that no one has true faith till they refer back their
disputes in the matters of the Deen and worldly matters to the Prophet صلى الله عليه وسلم.
As for the
negation of Imaan, if a person is in a total dissatisfaction with the judgment
of the Prophet صلى الله عليه وسلم, then this is the negation of the Faith in its
entirety because the one who is absolutely dissatisfied with the judgment of
the Messenger صلى لله عليه وسلم is a Kaafir – and Allaah’s refuge is sought – he is
outside the fold of Islaam. But if a person is dissatisfied (but not with absolute
dissatisfaction) about the judgment on an issue*
and he opposes it, (he is a sinner) but not a Kaafir.
*[Note: An example is of those who shave their beard,
even though they know about its ruling. Such people are sinners only but
Takfeer is not made upon them.]
And His تعالى
saying:
﴿حَتَّى
يُحَكِّمُوكَ﴾
{until they make you judge in all disputes between them}
So if someone
says: How can the matter be referred to the Messenger صلى الله عليه وسلم for judgment
after his death? The answer: After his death his judgment is sought by
referring it to his Sunnah.
There
are three issues regarding this:
The
first:
﴿لاَ
يُؤْمِنُونَ حَتَّى يُحَكِّمُوكَ فِيمَا شَجَرَ بَيْنَهُمْ﴾
{they can have no faith, until they make you judge in all
disputes between them}
The
second:
﴿ ثُمَّ لاَ
يَجِدُواْ فِى أَنفُسِهِمْ حَرَجاً مِّمَّا قَضَيْتَ﴾
{and find in themselves no
resistance against your decisions} meaning: for a person judgment was made based on the Qur’aan and the
Sunnah but in his heart he finds some objection to it, meaning he is not
satisfied with the judgment or is satisfied but still reluctant. A person in no
way should find in himself and dissatisfaction or resistance to the judgment of
Allaah and His Messenger.
The Third:
﴿وَيُسَلِّمُواْ تَسْلِيماً﴾
{and accept (them) with
full submission} meaning: there should be complete submission. There
should be no delay or falling back on this (once their judgment is known)*.
*[Note: An example is when the verse regarding the prohibition
of the wine was revealed, the Companions رضي الله عنهم immediately broke the containers and spilled
the wine till the streets of Madeenah were seen flowing with it. They did not
delay it by saying let us have a last drink before we break the containers nor were
they dissatisfied with the prohibition. This was their trait because of which
Allaah was pleased with them and they were pleased with Allaah. We seek Allaah’s
help in being firm upon His Deen.]
So, these are the three conditions without which the
Imaan is incomplete.
First: Referring to the judgment of the Messenger صلى الله عليه وسلم.
Second: The person should not find in himself any
dissatisfaction or resistance about the judgment made by the Messenger صلى الله عليه وسلم.
Third: He should submit to it completely and
wholeheartedly.
A lot of ignorant people think that the Sharee`ah is
limited with acts of worship only – which is between a person and his Lord
only; or personal issues like marriage and inheritance and the like. But rather
they are wrong. The Sharee`ah is general, it includes everything (religious
matters as well as the worldly matters). How can one know this? Ask yourself: which is
the longest verse in the Qur’aan? The answer is, verse 282 of Surah al-Baqarah,
and the complete verse is about how to deal regarding worldly matters. So how
can one say that the Sharee`ah is limited for acts of `Ibaadah or
personal issues only?! This is ignorance and deviation. If this is deliberate,
then he is a deviant and arrogant; and if it is due to ignorance, then he is
lacking knowledge. It is obligatory that the person learns and knows – we ask
Allaah’s guidance for us and for them.
The most important thing is that a person cannot have
Imaan if he does not fulfill these three conditions:
First: Referring to the judgment of the Messenger صلى الله عليه وسلم.
Second: The person should not find in himself any
dissatisfaction or resistance about the judgment made by the Messenger صلى الله عليه وسلم.
Third: He should submit to it wholeheartedly and
surrender completely.
With these three
conditions a person becomes a believer. And if he does not meet all the three
conditions, then either he is completely devoid of Imaan (i.e. a Kaafir) or
there is a deficiency in his Imaan.
And
Allaah is the one who Grants success.
--end of quote from Sharh
Riyaadh al-Saaliheen.
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