"And the meaning of the statement of Ishaq, may Allah have mercy upon him, "or repels anything that Allah has revealed…" is that he repels and rejects something from the Book of Allah or something that has proceeded from the tongue of the Messenger (sallallaahu alayhi wasallam) from amongst the obligatory matters, those which are from the non-obligatory sunnah, the recommended things, after he knows that Allah has revealed it in his book or that the Messenger (sallallaahu alayhi wasallam) commanded it or forbade it, [so after this] if he repels it then he is a kafir and apostate, even if he affirms everything that Allaah revealed of legislation, unless he repelled or rejected it because it opposed his desire, or his habit, or the custom and habit of his people. And this is the meaning of the saying of the scholars, ‘Whoever rejected a subsidiary matter of the religion, which is unanimously agreed upon, then he has disbelieved’. Thus whoever rejected the forbiddance of eating with the left hand or the forbiddance or trailing the lower garment, after knowing that the messenger (sallallaahu alayhi wasallam) forbade it, then he is a disbeliever, an apostate even if he was the most devout of people, so how then will it be for the one who rejects Allah’s right to sincere worship, and his sole right to be called upon and be asked for help in times of difficulty, and making an oath, and placing reliance and so on for the other types of worship and that none of these acts should be directed to a near angel and messenger that has been sent… " to the end of his words. May Allah have mercy upon him.

So the meaning of his words, is the meaning of the saying of the people of knowledge, "Whoever rejected something which is unanimously agreed upon, then he has disbelieved." And his words cover everything from the legislation of Allah Azzawajall, even the non-obligatory matter and the recommended matters.

And there is another doubt:

The separation between ruling by other than what Allah has revealed in a single matter or two or three matters and between, ruling by other than what Allah has revealed in a hundred matters, two hundred matters or more than that or less than that.

So what is the correctness of this separation. This separation has no sound basis upon knowledge. Also the general meaning of the verse rejects this separation, since it did not specify a single ruling, two, or a hundred or two hundred. But it has been left general and unrestricted and thus it is obligatory to leave it as general or unrestricted.

And whoever made such a specification or made separation in such a manner, then it is obligatory upon him to establish a clear proof, unequivocal and sound to show such as specification for this verse.

And the one who made a specification or separation merely on account of his own opinion and what he deems to be correct (istihsan) then no consideration is to be given to it at all.

And I shall give an example to you which will make clear the falsehood of this doubt.

Example a man who has taken the position of a judge whose age is 30 or says he was in this position for forty years, for example. He spent all these years in judging between two disputants based on the bribes that he received from one of the two, or that he made his judgement based on his love of one of the two disputants, or because he is a near relative, or because he hates the one who is under judgement – so he rules by his desire and not by what Allah has revealed. So is the likes of man, about whom we know has passed in this Ummah many a time, so can it be said that he has disbelieved in Allah the Most High, and that he is an apostate and that he should not be given the treatment that a Muslim is due? The Ahl us-Sunnah do not say this, nor do they hold it as their belief and nor do they accept it from the one who says it, rather the one who says it is from the Khawarij, those who perform takfeer on account of sins and evil deeds.

Therefore know this well and reflect upon it carefully. The truth will become clear to you insha’allah in matters such as these.

And we shall make sufficient with these words on this topic….