Just as it is not permissible to interpret the ḥadīth as referring to disbelief—since it is known that disbelief is only forgiven through repentance—it is equal

If someone says: the Āyah negates Ēmān for those who do not refer to the Shariah for judgment, this does not necessarily mean that the particular Companion in question is a disbeliever, as passing judgment on an individual requires fulfilling certain conditions and removing any impediments. The response is that this Companion holds a special status since the text was revealed specifically about him. It is not reasonable to interpret the Āyah without considering who it was revealed about. While the rule is that the general meaning of the text applies beyond the specific occasion of its revelation, there is no disagreement that the individual to whom the text was directly addressed is included first and foremost. Ibn Taymiyyah, may Allāh have mercy on him, stated: «والآية التي لها سبب معين؛ إنْ كانت أمراً أو نهياً؛ فهي مُتناولةٌ لذلك الشخص، ولغيره ممن كان بمنزلته، وإن كانت خبراً بمدح أو ذم؛ فهي متناولةً لذلك الشخص، وغيره ممن كان بمنزلته أيضاً» "An Āyah that has a specific cause, whether it contains a command or prohibition, applies both to the person concerned and to others who are in the same situation. Likewise, if it contains praise or criticism, it applies to that person and to others in similar circumstances.” [Al-Fatāwā (13/339)] Ibn Al-Qayyim, may Allāh have mercy on him, said: «فلا يَخْرُجُ مَحَلُّ السبب عن الحُكْم، ويتعلق بغيره» “The specific cause of revelation cannot be excluded from the ruling; just as it applies to others.” [Zād Al-Ma’ād (5/317)] Furthermore, Az-Zarkashi, may Allāh have mercy on him, reported that some scholars relayed consensus on this matter. He said: «فإنَّ مَحَلَّ السبب؛ لا يجوز إخراجه بالاجتهاد؛ بالإجماع، كما حكاه القاضي أبو بكر في مختصر التقريب؛ لأنَّ دخول السبب قَطْعِيَّ» "The specific context of the cause (of revelation) cannot be excluded through independent reasoning, as stated by Al-Qāḍhi Abū Bakr in 'Mukhtaṣar At-Taqrīb', because including the cause in the ruling is definitive." [Al-Burhān (1/117)]