Transliteration:( Wa makh-talaftum feehi min shai'in fahukmuhooo ilallaah; zaalikumul laahu Rabbee 'alaihi tawakkaltu wa ilaihi uneeb )
20 That between the infidel and the believer. Allah Minighty will keep a practical decision the Day of Judgement by rewarding the believers with Paradise and the infidels with Hell.
This tells us that the believers are on the path of truth and it is the infidels who are causing dispute.
21 The Islamic scholars trust is to accumulate the provisions. The trust of the Sufis is to turn away from the provisions and rely only on the provider of the provisions.
The Holy Prophet صلى الله عليه واله وسلم had provided for us examples of both these forms of trust through his practical life. For greater detail on the top consult the book "Shaane Habibur Rahman".
22 This means I have placed my trust on Allah Almighty from before and I always turn to Him, that, from wherever I obtain things always regard it as receiving from All Almighty.
The tafsir of Surah Shura verse 10 by Ibn Kathir is unavailable here.
Please refer to Surah Shura ayat 9 which provides the complete commentary from verse 9 through 12.
(42:10) The[13] judgement on whatever you differ rests with Allah.[14] Such is Allah,[15] my Lord; in Him I have put all my trust and to Him I always turn in devotion.[16]
13. From here to the end of (Surah Ash-Shuraa, ayat 12), though the whole discourse is a revelation from Allah, the speaker is not Allah but the Messenger (peace be upon him) of Allah. In other words, Allah Almighty is telling His Prophet (peace be upon him) to make this proclamation to the people. Such themes in the Quran sometimes begin with qul (say, O Prophet) and sometimes without it. Only the style indicates that the speaker at a place is not Allah but Allah’s Messenger. Even at some places though the words are Allah’s, the speaker are the believers, as for example in Surah Surah Al-Fatiha. Or, the speaker are the angels as in (Surah Maryam, Ayat 64-65).
14. This is the natural and logical demand of Allah Almighty’s being the Master of the Universe and His being the real Guardian. When Sovereignty and Guardianship belong to Him only inevitably He alone is also the Ruler. And it is for Him to judge human beings’ mutual disputes and differences. Those who restrict it only to the Hereafter make a mistake. There is no argument to prove that Allah’s position as a Ruler has no effect in this world but is meant only for the life Hereafter. Likewise, those who restrict it only to beliefs and a few questions of religious nature are also in the wrong. The words are general and they clearly proclaim Allah as having the sole right to judge all disputes and differences. According to them, just as Allah is the Master of the Day of Judgment in the Hereafter; so He is the best of Judges in this world too. And just as He is the Settler of the differences pertaining to beliefs as to what is the truth and what is falsehood, so also in legal matters He is the Settler of differences as to what is pure for man and what is impure, what is lawful and desirable for him and what is forbidden and undesirable. What is evil and vicious in morals and what is good and virtuous, what are the rights of the people in their mutual dealings and what are the right practices in social political and economic life and what are wrong. On this very basis the Quran has declared this principle as the fundamental of law:
If there arises any dispute between you about anything, refer it to Allah and the Messenger. (Surah An-Nisa, Ayat 59). And: It does not behoove a believing man and a believing woman that when Allah and His Messenger have given their verdict in a matter, they should exercise an option in that matter of theirs. (Surah Al-Ahzab, Ayat 36). And: O people, follow what has been sent down to you from your Lord and do not follow other patrons beside Him. (Surah Al-Aaraf, Ayat 3).
Then, in the context in which this verse has occurred, it gives another meaning also and that is: To decide differences is not only Allah’s legal right on accepting or rejecting which depends on man’s being a believer or an unbeliever, but Allah, in fact, practically also is deciding between the truth and falsehood due to which falsehood and its worshipers are ultimately being destroyed and the truth and the faithful are being honored and exalted, no matter how delayed the enforcement of this decision may seem to be. This theme occurs in (Surah Ash-Shuraa, ayat 24) below, and has been expressed at several places in the Quran. For this please see (Surah Ar-Raad, Ayat 17,41); (Surah Ibrahim, Ayat 24-27); (Surah Bani Israil, Ayat 8); (Surah Al-Anbiya, Ayat 18), (Surah Al-Anbiya, Ayat 44) and the E.Ns.
15. The same Allah, Who is the real Settler of disputes.
16. These are two verbs one of which is in the past tense and the other in the present which contains the sense of perpetuity. In the past verb it was said: In Whom did I put my trust, i.e. I decided once and for all that as long as I live I have to rely on His help, on His guidance, on His support and protection, and on His decision. Then in the present verb it was said: To Whom I turn, i.e. Whatever situation I face in life, I turn only to Allah in it. I do not look towards others in an affliction or trouble or difficulty but invoke only Him for help. I seek only His refuge when I face a danger and depend on His protection. I turn to Him for guidance whenever I am confronted by a problem and seek its solution in His teaching and guidance. And I look up only to Him when I have a dispute with somebody with the belief that He alone will give the final decision, and have the faith that whatever decision He gives will be the right one.
[1410]- In remembrance and repentance.
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