وَلَوْ شَاءَ اللَّهُ لَجَعَلَهُمْ أُمَّةً وَاحِدَةً وَلَكِنْ يُدْخِلُ مَنْ يَشَاءُ فِي رَحْمَتِهِ وَالظَّالِمُونَ مَا لَهُمْ مِنْ وَلِيٍّ وَلَا نَصِيرٍ ﴿۸﴾ أَمِ اتَّخَذُوا مِنْ دُونِهِ أَوْلِيَاءَ فَاللَّهُ هُوَ الْوَلِيُّ وَهُوَ يُحْيِي الْمَوْتَى وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ ﴿۹﴾ وَمَا اخْتَلَفْتُمْ فِيهِ مِنْ شَيْءٍ فَحُكْمُهُ إِلَى اللَّهِ ذَلِكُمُ اللَّهُ رَبِّي عَلَيْهِ تَوَكَّلْتُ وَإِلَيْهِ أُنِيبُ ﴿۱۰﴾

﴾8﴿ Wa law shaaa'al laahu laja'alahum ummatanw waahi datanw walaakiny yudkhilumany yashaaa'u fee rahmatih; waz zaalimoona maa lahum minw waliyyinw wa laa naseer
﴾9﴿ Amit takhazoo min dooniheee awliyaaa'a fallaahu Huwal Waliyyu wa Huwa yuhyil mawtaa wa Huwa 'alaa kulli shai'in Qadeer
﴾10﴿ Wa makh-talaftum feehi min shai'in fahukmuhooo ilallaah; zaalikumul laahu Rabbee 'alaihi tawakkaltu wa ilaihi uneeb

﴾8﴿ And if Allah had willed, He could have made them a single community, but He admits into His mercy whom He wills. And the wrongdoers will have no protector or helper
﴾9﴿ Have they taken protectors besides Allah, But it is Allah alone who is the true Protector, and He is the One who gives life to the dead, and He has power over all things
﴾10﴿ And whatever you differ over in anything, its judgment rests with Allah. That is Allah, my Lord; in Him, I place my trust, and to Him, I turn in repentance.

[8] This is the answer to a question: if the Qur'an is complete guidance and the Prophet (May Allah bless him and give him peace) is a complete warner, then why do all people not believe?
The essence of the answer is that the power of granting guidance lies with Allah the Exalted alone.
[9] This is also a rebuke against shirk in guardianship (wilāyah) in the first sentence, and an exclusive affirmation of wilāyah for Allah the Exalted in the second sentence.
"And He gives life to the dead (wa huwa yuḥyī al-mawtā)" — this is a prior proof, referring to the extraordinary and great control: the resurrection after death, and the absolute power over all things.
These attributes belong solely to Allah the Exalted, and they do not exist in the so-called awliyā’.
Therefore, they cannot be associated as partners with Allah.
[10] This is a refutation of shirk in legislation (taḥkīm) and is connected to the previous verse's refutation of shirk in guardianship (wilāyah).
It is also a response to the second doubt — that the deniers say: "You speak of these matters of Tawḥīd, but they contradict our scriptures, which contain many details permitting shirk."
This was an objection made by the Jews and Christians to the Prophet (May Allah bless him and give him peace), and they taught it to the Arab polytheists.
Even today, followers of falsehood make the same objection.
The essence of the response is: the resolution of all disagreements is done through the Book of Allah and the Sunnah of the Messenger of Allah (May Allah bless him and give him peace).
The verse also implies a refutation of blind imitation (taqlīd bāṭil) — meaning, if someone accepts the words of a person or a book without presenting them before the Book of Allah and the Sunnah of His Messenger, and even after the truth becomes clear, he still does not abandon those words — then this is false imitation.