Surah Ash-Shura Ayat 10 in Arabic Text
Here you can read various translations of verse 10
And in anything over which you disagree – its ruling is [to be referred] to Allah. [Say], “That is Allah, my Lord; upon Him I have relied, and to Him I turn back.”
Whatever it be wherein ye differ, the decision thereof is with Allah: such is Allah my Lord: In Him I trust, and to Him I turn.
The judgement on whatever you differ rests with Allah. Such is Allah, my Lord; in Him I have put all my trust and to Him I always turn in devotion.
And in whatsoever you differ, the decision thereof is with Allah (He is the ruling Judge). (And say O Muhammad SAW to these polytheists:) Such is Allah, my Lord in Whom I put my trust, and to Him I turn in all of my affairs and in repentance.
And in whatsoever ye differ, the verdict therein belongeth to Allah. Such is my Lord, in Whom I put my trust, and unto Whom I turn.
And in whatever things you differ about, then the judgment thereof belongs to Allah. “That is Allah, my Lord; in Him I have put my trust, and to Him I turn penitent”.
Whatever you may differ about is for God to judge. [Say], ‘Such is God, my Lord. In Him I trust and to Him I turn,
Quran 42 Verse 10 Explanation
For those looking for commentary to help with the understanding of Surah Ash-Shura ayat 10, we’ve provided two Tafseer works below. The first is the tafseer of Abul Ala Maududi, the second is of Ibn Kathir.
(42:10) The judgement on whatever you differ rests with Allah. Such is Allah, my Lord; in Him I have put all my trust and to Him I always turn in devotion.
13. From here to the end of( verse 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, Ayats 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 (verse 24) below, and has been expressed at several places in the Quran. For this please see (Surah Ar-Raad, Ayats 17,41); (Surah Ibrahim, Ayats 24-27); (Surah Bani Israil, Ayat 8); (Surah Al-Anbiya, Ayats 18, 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.
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.
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