Tafsir of Yunus 10:84

"And Moses said, 'O my people, if you have believed in Allah'—that is, if you have truly attested to Him and His signs—'then put your trust in Him'—that is, rely on none other than Him, for He, Glory be to Him, is sufficient for you against every evil and harm—'if you are Muslims' (84)—that is, if you are submissive to the decree of Allah Almighty, sincere to Him.

This is not a case of suspending a ruling upon two conditions, but rather suspending two things upon two conditions. For he suspended the obligation of reliance (inferred from the imperative and the prioritization of the prepositional phrase) upon faith, as it is what necessitates it; and he suspended the actual realization and existence of reliance upon submission (Islam) and sincerity, for it cannot be realized alongside mixing [truth with falsehood]. A parallel to this is: 'If Zayd calls you, then answer him, if you are able to do so.' The obligation to answer is suspended upon the calling, and the calling itself is suspended upon the ability. The summary of this is: 'If you have believed in Allah, then reliance upon Him, Glory be to Him, becomes obligatory upon you; so perform it and characterize yourselves with it if you are indeed submissive to Him, the Almighty.'

This type, according to what is in al-Kashf, conveys an emphasis on the consequence following the condition, similar to the phrasing: 'If you enter the house, you are divorced, if you are my wife.' Some have categorized it as a matter of suspension upon two conditions, which necessitates that the second condition precedes the first in existence. Thus, if one were to say: 'If you speak to Zayd, you are divorced, if you enter the house,' the divorce does not occur unless she enters before speaking, because the second condition is a condition for the first, so its precedence over it is required. It is explained here that there are three things: faith, reliance, and submission. Faith is defined as attestation; reliance is the attribution of affairs to Him, the Almighty and Majestic; and submission is the yielding of the soul to Him, Glorified be He, and the cutting off of [dependency upon] causes. Thus, he suspended reliance upon attestation after suspending it upon submission, because the consequence is suspended upon the first condition, and the second condition serves as an elaboration of the consequence. It is as if it were said: 'If you are believers in Allah Almighty and His signs, then single Him out, Glory be to Him, by attributing all affairs to Him; and that is not achieved except after you have been sincere to Allah, Blessed and Exalted be He, yielding your souls to Him, Glory be to Him, such that Satan has no portion in you. Otherwise, leave the matter of reliance.'

From this, it is known that not every believer is permitted to delve into reliance, but only the select few among them; and that the station of reliance is below the station of submission. Most scholars hold the former view, though this is perhaps a more subtle perspective."