For example, he says in the authentic hadith:
“By Him in Whose Hand is my soul, he does not believe!” He repeated this three times. They asked, “Who, O Messenger of Allah?” He replied, “The one whose neighbour does not feel safe from his harm.”
If this applies merely because his harm is feared, what, then, of someone who actually inflicts harm while his neighbour feels unsafe from him? Likewise, an authentic hadith reports that he was asked:
“Which sin is the gravest?” He replied, “To set up a rival to Allah, though He created you.” He was asked, “Then what?” He replied, “To kill your child for fear that he will share your food.” He was asked, “Then which?” He replied, “To commit adultery with your neighbour’s wife.”
A neighbour is ordinarily unaware of this. Thus, the denial of faith applies with greater force to someone who does this than to someone whose harm is feared but who has not committed anything of this kind.
Likewise, when Allah says:
“But no, by your Lord, they will not believe until they make you judge in their disputes, then find within themselves no discomfort at what you have decided and submit wholeheartedly.”
If these people do not believe, then far graver is the case of those who do not make him their judge, reject his ruling, and feel discomfort at what he has decided because they believe another ruling is more correct than his, or that his ruling is unsound.
Likewise, when He says:
“You will not find a people who believe in Allah and the Last Day showing affection to those who oppose Allah and His Messenger.”
If a person is not a believer because he shows affection to someone who opposes Allah and His Messenger, then he is all the more certainly not a believer if he himself opposes them.
Likewise, when a man is forbidden to cleanse himself after relieving himself with a bone or a piece of dung, because these are food for the jinn and fodder for their animals, people know that the prohibition against cleansing oneself with human food and fodder for their animals applies with greater force