How can one reconcile the noble verse: "But no, by your Lord, they can have no faith, until they make you [O Muhammad] judge in all disputes between them, and find in themselves no resistance against your decisions, and accept them with full submission" and the Hadith: "I am only a human being, and you bring your disputes to me, and perhaps some of you are more eloquent [in presenting their case]..."? And to what extent is satisfaction with the Prophet's judgment required, especially if the person against whom the judgment was made feels wronged? Does the wronged person's striving to prove their right after the judgment contradict this satisfaction?

Firstly: The meaning of Allah's saying: ﴿But no, by your Lord, they will not believe until they make you judge in what has become confused among them, and then find no discomfort within themselves from what you have decided, and submit in full submission.﴾ (An-Nisa'/65) is the obligation to refer to the Shari'a for judgment and to submit to it outwardly and inwardly. So, whoever turns away from referring to Allah's law for judgment is not a believer. This is what Ibn Kathir and Ibn al-Qayyim affirmed, citing the hadith of Al-Zubayr ibn Al-Awwam, may Allah be pleased with him.

Secondly: The ruler judges by outward appearances based on evidence, such as establishing a claim with evidence or an oath. Evidence might be fabricated, or the defendant might swear a false oath. The Prophet (peace be upon him) clarified that he judges by outward appearances and that whoever is judged to receive something that is not his brother's right is taking a piece of Hellfire. Therefore, the oppressed person must be content and submit to the judgment of the Shari'a, and know that the right will not be lost with Allah. And if evidence is found after the judgment, it will be accepted from him, provided that he did not deny the existence of any evidence whatsoever.

Thirdly: The hadith: "Indeed, Allah blames for incapability, but you must be prudent. If a matter overwhelms you, then say: 'Allah is sufficient for me, and He is the best Disposer of affairs'" is a weak hadith. Its meaning is that Allah does not approve of incapability but approves of alertness in matters and taking precautions.

Fourthly: The ruler's judgment does not make unlawful things lawful inwardly, nor does it prevent one from a right. So, whoever is judged against unjustly has the right to take his due if he can obtain it, without adding to it or being accused of theft.