وَإِذَا دُعُوا إِلَى اللَّهِ وَرَسُولِهِ لِيَحْكُمَ بَيْنَهُمْ إِذَا فَرِيقٌ مِنْهُمْ مُعْرِضُونَ ﴿۴۸﴾ وَإِنْ يَكُنْ لَهُمُ الْحَقُّ يَأْتُوا إِلَيْهِ مُذْعِنِينَ ﴿۴۹﴾ أَفِي قُلُوبِهِمْ مَرَضٌ أَمِ ارْتَابُوا أَمْ يَخَافُونَ أَنْ يَحِيفَ اللَّهُ عَلَيْهِمْ وَرَسُولُهُ بَلْ أُولَئِكَ هُمُ الظَّالِمُونَ ﴿۵۰﴾

﴾48﴿ ﴾49﴿ Wa iny-yakul lahumul haqqu yaatooo ilaihi muz'ineen
﴾50﴿ Afee quloobihim maradun amirtaabooo am yakhaafoona any yaheefallaahu 'alaihim wa Rasooluh; bal ulaaa'ika humuz zaalimoon

﴾48﴿ And when they are called to Allah, the Exalted, and His Messenger to judge between them, suddenly, a group of them turns away in aversion
﴾49﴿ And if there is a worldly benefit for them, they come to him readily, accepting (the judgment)
﴾50﴿ Is there a disease in their hearts? Rather, they are in doubt. Or do they fear that Allah, the Exalted, and His Messenger will deal unjustly with them? Nay, it is they who are the wrongdoers

[48,49,50] After mentioning the light of Tawheed, He (Allah) torments the hypocrites who strive to extinguish this light. In these verses, the traits of the hypocrites are mentioned—not all at once, but in parts: three traits in the first verse, one in the second, one in the third, and four in the fourth (ثُمَّ يَتَوَلَّى). The point is that their actions contradict what faith demands.
(Mُذْعِنِينَ) – they accept quickly, but this acceptance is not out of devotion to the truth, rather it stems from materialism and the pursuit of desires. The manifestation of this trait in our time can be seen in people who, when a dispute arises, are called to judgment by the Shari’ah (Qur’an and Sunnah). If it benefits them, they agree and say they want a Shari’ah ruling, but if it does not benefit them, they say, “We will act by the country's (non-Shari’ah) law.”
Similarly, there are scholars who are rigid followers of blind imitation, who—when faced with Qur’an and Sunnah—accept legal traditions (Fiqh narrations) without evidence and claim that laypeople are forbidden from referring directly to Qur’an and Sunnah. They say, “Our elders knew best.” But if something appears to benefit them, they again refer to the Qur’an and Sunnah.
(مَرَضٌ) – here refers to weakness of faith.
(أَمْ) – means “rather.”
(ارْتَابُوا) – means they doubt the rulings of the Qur’an and Sunnah, and this is the downfall of faith.
(أَمْ يَخَافُونَ) – means, rather, they attribute injustice and cruelty to the rulings of Qur’an and Sunnah. For example, they say the Islamic punishments for adultery, theft, etc., are unjust or barbaric—and saying this is outright disbelief.
In (بَلْ أُولَئِكَ هُمُ الظَّالِمُونَ), the point is that there is absolutely no injustice in the rulings of Qur’an and Sunnah. Rather, it is in man-made laws and customs where true and clear injustice exists.