Transliteration:( Wa izaa du'ooo ilal laahi wa Rasoolihee li yahkuma bainahum izaa fareequm minhum mu'ridoon )
And when they are called towards Allah and His Messenger [132] that the Messenger may judge between them, behold, a faction of them turns away [133] every time.
This verse highlights the command for believers to respond to the call towards Allah and His Messenger, where the Messenger serves as the arbiter to judge disputes and guide the community according to divine law.
Despite this clear instruction, the verse notes that a faction consistently turns away, demonstrating stubbornness or refusal to submit to divine authority, which undermines unity and obedience in the community.
The tafsir of Surah An-Nur verse 48 by Ibn Kathir is unavailable here.
Please refer to Surah Nur ayat 47 which provides the complete commentary from verse 47 through 52.
(24:48) When they are called to Allah and His Messenger that he (that is, the Messenger) may judge (the disputes) among them,[77] a faction of them turns away.[78]
77. These words clearly state that the judgment of the Prophet is the judgment of Allah and the command of the Prophet is the command of Allah. Therefore, the invitation to obey the Prophet is an invitation to obey both Allah and His Prophet. Also see (Surah An-Nisa, Ayat 59-61), and the E.Ns thereof.
78. This does not only apply to the cases which came up before the Prophet (peace be upon him) for a decision in his lifetime, but this continues valid even today. Thus, a summon from the court of a judge in an Islamic government, who judges a case in accordance with the Book of Allah and the Sunnah of Prophet (peace be upon him), is actually a summon from the court of Allah and His Prophet and the one who repudiates the judge indeed repudiates both Allah and His Prophet. This thing has been explained in a tradition related by Hasan Basri thus: Whosoever is summoned to appear before a judge from among the judges of the Muslims but fails to appear before him, he is a transgressor and forfeits his rights. (Al-Jassas, Ahkam-ul-Quran, Vol. III, p. 405). In other words, such a person not only renders himself punishable but also guilty and liable to be proceeded against.
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