🪶 Arabic Name: سورة الشورى (Surah Ash-Shūrā)

📝 Meaning: “The Consultation”

📍 Classification: Makki (Meccan)

🔢 Total Verses: 53

⏳ Chronological Order of Revelation: 62nd Surah revealed (placing it in the late Meccan period).

📖 Key Themes: The unity of the divine message (Wahy) across all prophets, the nature and modes of revelation, the principle of mutual consultation (Shura) as a cornerstone of a believing community, the signs of Allah in creation, and the consequences of division and disbelief.

📜 Verse 42:1-4 — The Unbroken Chain of Revelation

Estimated placement in timeline: Late Meccan — Confidence: High (95%).

Context & Events (Asbab al-Nuzul): The Surah opens with the powerful and mysterious letters “Ha, Mim, ‘Ain, Sin, Qaf,” a unique combination that immediately captures attention. It then makes a profound statement that sets the theme for the entire chapter: “Thus He reveals to you, [O Muhammad], and to those before you – Allah, the Exalted in Might, the Wise.” This single sentence is a direct rebuttal to the Quraysh’s claim that the Prophet (ﷺ) was an innovator. It frames his revelation not as a new event, but as the continuation of a timeless divine process. The verses immediately establish the absolute power of the one revealing this message: “To Him belongs whatever is in the heavens and whatever is on the earth,” underscoring His authority to legislate and reveal.

Referenced Timeline: All of Prophetic History, from the earliest prophets to the contemporary moment in Makkah.

Thus He reveals to you, [O Muhammad], and to those before you – Allah, the Exalted in Might, the Wise. (42:3)

• Primary evidence: The explicit focus on the continuity of wahy (“to you and to those before you”) is a clear thematic statement addressing a specific line of attack from the Meccan opposition, namely the charge of religious innovation.
• Classical tafsir: Ibn Kathir explains that this verse confirms that the source of all divine books and all prophetic missions is one and the same. Just as Allah spoke to the prophets of the past, He is now speaking to the final Prophet, Muhammad (ﷺ). The message is consistent, and the source is the All-Mighty, All-Wise Lord of the universe.

• Location/Context: Makkah, in response to accusations that the Prophet’s (ﷺ) message was a new invention.
• Primary Actors: Allah (SWT), Prophet Muhammad (ﷺ), and all previous prophets.
• Function in Narrative: To establish the foundational theme of the Surah: the unity and continuity of divine revelation throughout history.
• Evidence Level: High (based on scholarly consensus and the clear language of the verse).

🌌 Verse 42:5-8 — Cosmic Awe and the Warner’s True Role

Estimated placement in timeline: Late Meccan — Confidence: High (95%).

Context & Events (Asbab al-Nuzul): After establishing the source of revelation, the Surah paints a picture of its cosmic significance. “The heavens almost break from above them,” not from a physical flaw, but out of awe for the majesty of Allah. While this cosmic awe unfolds, the angels are busy glorifying their Lord and, as seen in Surah Ghafir, “ask forgiveness for those on earth.” This scene of heavenly humility is contrasted with the arrogance of the Quraysh, “those who take as allies other than Him.” The Prophet’s (ﷺ) role in this cosmic drama is then clearly defined: “Allah is Guardian over them; and you, [O Muhammad], are not over them a manager.” His job is not to force them to believe, but to deliver the warning. The purpose of this Arabic Qur’an is specified: “that you may warn the Mother of Cities [Makkah] and those around it.”

Referenced Timeline: The Continuous Present (the state of the heavens and angels) and Contemporary Makkah (the Prophet’s mission).

And thus We have revealed to you an Arabic Qur’an that you may warn the Mother of Cities and those around it and warn of the Day of Assembly, about which there is no doubt. (42:7)

• Primary evidence: The limitation of the Prophet’s (ﷺ) role to that of a warner is a recurring theme in late Meccan surahs, meant to console him in the face of stubborn rejection and to emphasize human free will.
• Classical tafsir: Ibn Kathir explains that the heavens tremble out of reverence for Allah’s greatness. He clarifies that the Prophet’s (ﷺ) job is to deliver the message, and it is Allah who is the ultimate Guardian and Judge over people’s choices. “Umm al-Qurā” is Makkah, the center of Arabia, and the warning extends from it to all of humanity.

• Location/Context: Makkah.
• Primary Actors: Prophet Muhammad (ﷺ), the Quraysh.
• Function in Narrative: To define the scope and limits of the Prophet’s mission and to highlight the arrogance of the polytheists in contrast to the humility of the heavens.
• Evidence Level: High (thematic consistency).

⚖️ Verse 42:10-12 — The Ultimate Arbiter: One Creator, One Judge

Estimated placement in timeline: Late Meccan — Confidence: High (95%).

Context & Events (Asbab al-Nuzul): The Surah now addresses the disputes and divisions that plague human communities. In the context of Makkah, this refers to the fundamental conflict between the Prophet’s (ﷺ) message and the various polytheistic beliefs of the Quraysh. The verse provides the ultimate principle for resolving all disputes: “And in anything over which you disagree, its ruling is [to be referred] to Allah.” This establishes God as the sole, ultimate arbiter. The verses then give the reason why He is the only one qualified for this role: He is the “Originator of the heavens and the earth,” the one who “created for you from yourselves, mates,” and the one who holds the “keys of the heavens and the earth.” His creative power and absolute control over all things make Him the only legitimate source of judgment.

Referenced Timeline: The Continuous Present (a timeless principle for all human disagreement) and The Dawn of Creation.

And in anything over which you disagree, its ruling is [to be referred] to Allah. That is Allah, my Lord; upon Him I have relied, and to Him I turn back. (42:10)

• Primary evidence: The focus on establishing Allah as the ultimate source of judgment directly addresses the context of a society with competing sources of authority (tribal, ancestral, etc.), which was the core conflict in Makkah.
• Classical tafsir: Al-Tabari explains that this verse means that whatever you disagree on, whether in matters of religion or worldly affairs, the final decision belongs to Allah’s Book and His Messenger’s Sunnah. He is the ultimate Judge because He is the ultimate Creator, the one who knows all things and controls all outcomes.

• Location/Context: Makkah.
• Primary Actors: All of humanity, particularly those in disagreement.
• Function in Narrative: To establish the principle of referring all disputes to Allah’s revelation and to provide the theological basis (His role as Creator) for His sole authority as Judge.
• Evidence Level: High (core Islamic legal and theological principle).

🔗 Verse 42:13-15 — The One Religion and the Crime of Division

Estimated placement in timeline: Late Meccan — Confidence: High (95%).

Context & Events (Asbab al-Nuzul): This is the theological heart of the Surah. It expands on the opening theme of unified revelation by defining the unified religion (Deen). “He has ordained for you of religion what He enjoined upon Noah and that which We have revealed to you, [O Muhammad], and what We enjoined upon Abraham and Moses and Jesus…” The command given to all of them was one and the same: “…to establish the religion and not be divided therein.” The verse notes that this call to unity is “difficult” for the polytheists. It then explains the tragedy of religious history: the previous communities only became divided *after* knowledge had come to them, out of “jealous animosity” (baghyan) between them. The Prophet (ﷺ) is then commanded to invite to this unified path, to remain steadfast, and to declare his belief in all the Books, and that his purpose is to “establish justice among you.”

Referenced Timeline: All of Prophetic History, from Nuh (Noah) to Muhammad (ﷺ).

He has ordained for you of religion what He enjoined upon Noah… that is, to establish the religion and not be divided therein. (42:13)

• Primary evidence: The explicit naming of the major prophets and the direct condemnation of religious division (tafarruq) addresses the religious landscape of the 7th century, where different communities claimed exclusive truth. This is a mature theological argument characteristic of the late Meccan period.
• Classical tafsir: Ibn Kathir explains that the fundamental religion—the worship of Allah alone, with no partners—has been the same since the beginning of humanity. The specific laws (shari’ah) may have differed in their details, but the core creed (aqidah) and the command to remain united upon it have always been one. The division that occurred was a deliberate corruption by scholars and leaders for worldly gain.

• Location/Context: Makkah.
• Primary Actors: All prophets and their communities.
• Function in Narrative: To state the Surah’s central thesis: that the core religion from God has always been one, and that division is a human crime born of envy, not a divine plan.
• Evidence Level: High (core Qur’anic theological doctrine).

🗣️ Verse 42:16-20 — The Two Harvests: What Are You Planting for the Hereafter?

Estimated placement in timeline: Late Meccan — Confidence: High (95%).

Context & Events (Asbab al-Nuzul): After establishing the truth, the Surah warns those who “argue about Allah after He has been responded to.” Their argument is dismissed as “invalid” and deserving of divine wrath. The verses then emphasize the certainty of judgment, stating that Allah is the one who sent down the Book and “the balance” (al-mīzān), a symbol of perfect justice. The impatient mockery of the disbelievers (“When is the Hour?”) is contrasted with the awe and fear of the believers. The section culminates in a powerful agricultural metaphor: “Whoever desires the harvest of the Hereafter – We increase for him in his harvest. And whoever desires the harvest of this world – We give him thereof, but there is not for him in the Hereafter any share.”

Referenced Timeline: Contemporary Makkah (7th Century CE) and the Eschatological Future.

Whoever desires the harvest of the Hereafter – We increase for him in his harvest. And whoever desires the harvest of this world – We give him thereof, but there is not for him in the Hereafter any share. (42:20)

• Primary evidence: The contrast between the motivations of the believers (seeking the Hereafter) and the disbelievers (seeking the world) is a central theme of the Meccan period. The agricultural metaphor would have been easily understood in that environment.
• Classical tafsir: Ibn Kathir explains that the “harvest of the Hereafter” refers to the good deeds done with the intention of seeking Allah’s reward. Allah strengthens the person to do more good deeds and multiplies the reward for each deed. The one who desires only the world may get some wealth or status, but his efforts will turn to dust in the Hereafter, as he has no good deeds to his name.

• Location/Context: Makkah.
• Primary Actors: Those who strive for the Hereafter vs. those who strive for this world.
• Function in Narrative: To explain the ultimate consequences of one’s life-orientation using a powerful metaphor, encouraging focus on the Hereafter and warning against materialism.
• Evidence Level: High (core Islamic ethical and eschatological principle).

⚖️ Verse 42:21-26 — The Crime of Illegitimate Legislation

Estimated placement in timeline: Late Meccan — Confidence: High (95%).

Context & Events (Asbab al-Nuzul): The Surah now identifies one of the core crimes of the polytheists: religious innovation and legislation. “Or have they partners who have ordained for them a religion to which Allah has not consented?” This is a direct challenge to the man-made religious systems of the Quraysh—their dietary restrictions, their rules about sacred months, and their rituals of idol worship. All of these are dismissed as illegitimate legislation. The verse states that if it weren’t for a pre-ordained “decisive word” to delay the punishment, they would have been judged immediately. The verses contrast the fate of the wrongdoers (fearing their deeds) with the believers (in the meadows of the Gardens). The section concludes by stating that it is Allah who accepts repentance and responds to the believers, increasing His bounty for them.

Referenced Timeline: Contemporary Makkah (7th Century CE).

Or have they partners who have ordained for them a religion to which Allah has not consented? (42:21)

• Primary evidence: The specific charge of “legislating a religion” without God’s permission is a sophisticated argument that points to a later stage of the Meccan conflict, where the details of the pagan system were being systematically dismantled.
• Classical tafsir: Al-Tabari explains that the “partners” here are the devils who seduced them into creating religious innovations. They made lawful what Allah had made unlawful, and vice versa, creating a parallel religion in opposition to the Deen of Allah. This verse is a foundational text against all forms of religious innovation (bid’ah).

• Location/Context: Makkah.
• Primary Actors: The Qurayshi leaders as illegitimate religious lawmakers.
• Function in Narrative: To identify and condemn the act of religious innovation as a form of shirk, asserting that only Allah has the authority to legislate religion.
• Evidence Level: High (addresses specific pre-Islamic practices).

💰 Verse 42:27-31 — The Wisdom of Measured Provision and the Reality of Calamity

Estimated placement in timeline: Late Meccan — Confidence: High (95%).

Context & Events (Asbab al-Nuzul): This section offers a profound insight into divine wisdom regarding wealth and hardship. “And if Allah had extended provision for His servants, they would have rebelled in the earth; but He sends [it] down in an amount which He wills.” This verse explains that limitless wealth is often a source of corruption, so Allah, in His wisdom, gives it in measure. He is the one who sends down the rain after people have despaired, a sign of His mercy. The verses then remind humanity of their powerlessness: “And you will not cause failure [to Allah] upon the earth. And you have not besides Allah any protector or helper.” A crucial principle is then laid out to explain suffering: “And whatever strikes you of disaster – it is for what your hands have earned; but He pardons much.”

Referenced Timeline: The Continuous Present (timeless principles of divine action and human suffering).

And whatever strikes you of disaster – it is for what your hands have earned; but He pardons much. (42:30)

• Primary evidence: The theological depth of these verses, providing a framework for understanding divine decree (qadr), wealth, and suffering, is characteristic of the mature guidance given in the late Meccan period.
• Classical tafsir: Ibn Kathir explains that if people were given more wealth than they needed, it would lead them to arrogance and sin, forgetting their duties to God. He narrates that verse 30 provides the Islamic understanding of calamity: it is a result of sin. However, he emphasizes the importance of the final clause, citing hadith that state that the afflictions a believer suffers in this world serve as an expiation for their sins, such that they may meet Allah with a cleaner slate.

• Location/Context: Makkah.
• Primary Actors: All of humanity.
• Function in Narrative: To provide a divine perspective on wealth, poverty, and suffering, teaching believers how to interpret their worldly circumstances through a lens of faith and accountability.
• Evidence Level: High (foundational Islamic theological principle).

🚢 Verse 42:32-35 — The Parable of the Ships: A Sign of Power and a Test of Gratitude

Estimated placement in timeline: Late Meccan — Confidence: High (95%).

Context & Events (Asbab al-Nuzul): The Surah presents another powerful sign from the everyday world of the Arabs: “And of His signs are the ships in the sea, like mountains.” For the trading society of Makkah, which relied on maritime routes, this was a familiar and potent image. The verses explain that these massive ships only move by His will. “If He willed, He could still the wind, and they would remain motionless on its surface.” This demonstrates human powerlessness in the face of nature, which is under God’s command. The passage highlights that this is a sign for “everyone patient and grateful.” It also serves as a reminder of God’s mercy and justice: He could destroy them for their sins, but “He pardons much.”

Referenced Timeline: The Continuous Present (human travel and dependence on nature).

If He willed, He could still the wind, and they would remain motionless on its surface. Indeed, in that are signs for everyone patient and grateful. (42:33)

• Primary evidence: The use of a maritime parable is particularly relevant to a trading community like Makkah. Its focus on patience and gratitude ties directly into the ethical framework being built for the Muslim community in the late Meccan period.
• Classical tafsir: Ibn Kathir explains that the ships, which look like mountains on the horizon, are one of the most obvious signs of God’s power. He has subjugated the sea to carry them, and the wind to propel them. He highlights the connection to patience and gratitude, indicating that only those with these spiritual qualities can truly benefit from reflecting on such signs.

• Location/Context: Makkah.
• Primary Actors: Seafaring humanity, Allah as the controller of nature.
• Function in Narrative: To use a familiar example from the audience’s economic life to demonstrate human dependence on God and the importance of patience and gratitude.
• Evidence Level: High (strong connection to the audience’s context).

🤝 Verse 42:36-39 — The Blueprint for a Just Community: The Qualities of the Believers

Estimated placement in timeline: Late Meccan — Confidence: High (95%).

Context & Events (Asbab al-Nuzul): This is one of the most important passages in the Surah, laying out the socio-political and ethical characteristics of the ideal believing community. It begins by contrasting the fleeting enjoyment of this world with the eternal reward for the believers. Then, it lists their defining qualities: 1) They “rely upon their Lord.” 2) They “avoid the major sins and immoralities.” 3) “When they are angry, they forgive.” 4) They “respond to their Lord and establish prayer.” 5) “Their affair is by consultation (Shura) among themselves.” 6) They “spend from what We have provided them.” 7) When “oppression strikes them, they defend themselves.”

Referenced Timeline: Contemporary Makkah (7th Century CE). This is a prescriptive blueprint for the nascent Muslim community.

And those who have responded to their Lord and established prayer and whose affair is by consultation among themselves, and from what We have provided them, they spend. (42:38)

• Primary evidence: The prescribing of community ethics and principles is a feature of the late Meccan period, as the small group of Muslims began to form a distinct socio-political entity, needing a constitution for their community life.
• Classical tafsir: Commentators universally praise these verses as a summary of the ideal Muslim character and society. Al-Qurtubi discusses Shura at length, noting it is a foundational principle. He quotes Hasan al-Basri as saying, “No people ever seek consultation but that they are guided to the best of their affairs.” The verse is seen as a command for leaders to consult with the knowledgeable and for the community to manage its affairs collectively.

• Location/Context: Makkah.
• Primary Actors: The community of believers.
• Function in Narrative: To provide a comprehensive moral, social, and political charter for the ideal Islamic community, with the principle of Shura at its heart.
• Evidence Level: High (foundational principle of Islamic governance and ethics).

⚖️ Verse 42:40-48 — The Balance of Justice: Forgiveness vs. Retribution

Estimated placement in timeline: Late Meccan — Confidence: High (95%).

Context & Events (Asbab al-Nuzul): Building on the right to self-defense mentioned in the previous section, these verses now elaborate on the ethics of responding to injustice. “And the recompense for an evil is an evil like it.” This establishes the principle of just retribution (qisas). However, it is immediately followed by a higher path: “but whoever pardons and makes reconciliation – his reward is [due] from Allah. Indeed, He does not like wrongdoers.” The verses clarify that while defending oneself against oppression is not blameworthy, the path of patient forgiveness is highly praised. This section provides a sophisticated legal and ethical framework, balancing the right to justice with the virtue of mercy. It concludes by returning to the fate of the wrongdoers on the Day of Judgment, who will be utterly helpless, and re-affirming the Prophet’s (ﷺ) sole duty as a deliverer of the message.

Referenced Timeline: Contemporary Makkah (7th Century CE). These are timeless ethical principles for the community.

And the recompense for an evil is an evil like it, but whoever pardons and makes reconciliation – his reward is [due] from Allah. (42:40)

• Primary evidence: The provision of detailed ethical and quasi-legal principles for community conduct is a sign of the late Meccan phase, where the foundations for the future society in Madinah were being laid.
• Classical tafsir: Commentators explain that this verse provides the two options when one is wronged. The first is the path of justice: to seek just and equal recompense. The second is the path of excellence (ihsan): to forgive, with the aim of reforming the person and reconciling the community. This second path is explicitly stated as being more beloved to Allah.

• Location/Context: Makkah.
• Primary Actors: The believers as both potential victims and dispensers of justice/forgiveness.
• Function in Narrative: To establish a sophisticated ethical framework for dealing with conflict and injustice, balancing the right to justice with the higher virtue of forgiveness.
• Evidence Level: High (foundational Islamic legal and ethical principle).

👑 Verse 42:49-53 — The Final Word on Revelation: How God Speaks to Humanity

Estimated placement in timeline: Late Meccan — Confidence: High (95%).

Context & Events (Asbab al-Nuzul): The Surah concludes by returning to its opening theme: revelation. It begins with a statement of Allah’s absolute sovereignty over creation, using the intimate example of giving daughters or sons to whomever He wills. This establishes His absolute, unquestionable power. Then comes the final, definitive statement on the nature of divine communication: “And it is not for any human being that Allah should speak to him except by revelation, or from behind a partition, or that He sends a messenger to reveal, by His permission, what He wills.” This verse categorizes all divine communication into three distinct modes. The Surah concludes by defining the Prophet’s (ﷺ) own state before this revelation—he did not know what the Book or faith was—and framing the Qur’an as a “light by which We guide whom We will,” leading all to a “straight path.”

Referenced Timeline: All of Human History (the modes of revelation).

And it is not for any human being that Allah should speak to him except by revelation, or from behind a partition, or that He sends a messenger to reveal, by His permission, what He wills. (42:51)

• Primary evidence: The detailed, theological explanation of the modes of revelation is a sophisticated argument that marks a mature stage of the Qur’anic discourse, aimed at answering complex questions from opponents and solidifying the believers’ understanding.
• Classical tafsir: This verse (42:51) is the foundational text for the study of revelation in Islamic theology. Ibn Kathir and other commentators provide examples for each mode. Direct inspiration can include truthful dreams. Speech from behind a partition is exemplified by Allah’s conversation with Musa. And the sending of a messenger is the most common form for prophets who brought a scripture. The verse definitively closes the door on the possibility of a human seeing or speaking to God directly in this life.

• Location/Context: Makkah.
• Primary Actors: Allah (SWT) and all of humanity, particularly the prophets.
• Function in Narrative: To provide a conclusive and comprehensive explanation of the nature and modes of divine revelation, thereby sealing the Surah’s central theme and answering the final questions of the doubters.
• Evidence Level: High (foundational Qur’anic theological doctrine).