سُوْرَةُ الشُّوْرٰي
Surah Ash-Shura (42) — Ayah 15
فَلِذَٰلِكَ فَٱدْعُ ۖ وَٱسْتَقِمْ كَمَآ أُمِرْتَ ۖ وَلَا تَتَّبِعْ أَهْوَآءَهُمْ ۖ وَقُلْ ءَامَنتُ بِمَآ أَنزَلَ ٱللَّهُ مِن كِتَـٰبٍ ۖ وَأُمِرْتُ لِأَعْدِلَ بَيْنَكُمُ ۖ ٱللَّهُ رَبُّنَا وَرَبُّكُمْ ۖ لَنَآ أَعْمَـٰلُنَا وَلَكُمْ أَعْمَـٰلُكُمْ ۖ لَا حُجَّةَ بَيْنَنَا وَبَيْنَكُمُ ۖ ٱللَّهُ يَجْمَعُ بَيْنَنَا ۖ وَإِلَيْهِ ٱلْمَصِيرُ ﴿15﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
So unto this (religion of Islâm alone and this Qur’ân) then invite (people) (O Muhammad صلى الله عليه و سلم), and stand firm [on Islâmic Monotheism by performing all that is ordained by Allâh (good deeds), and by abstaining from all that is forbidden by Allâh (sins and evil deeds)], as you are commanded, and follow not their desires but say: "I believe in whatsoever Allâh has sent down of the Book [all the holy Books, - this Qur’ân and the Books of the old from the Taurât (Torah), or the Injeel (Gospel) or the Pages of Ibrâhîm (Abraham)] and I am commanded to do justice among you. Allâh is our Lord and your Lord. For us our deeds and for you your deeds. There is no dispute between us and you. Allâh will assemble us (all), and to Him is the final return."
Word by Word — Arabic, Transliteration & Meaning
فَلِذَٰلِكَ
falidhālika
So to that
فَٱدْعُ ۖ
fa-ud'ʿu
then invite
وَٱسْتَقِمْ
wa-is'taqim
and stand firm
كَمَآ
kamā
as
أُمِرْتَ ۖ
umir'ta
you are commanded
وَلَا
walā
and (do) not
تَتَّبِعْ
tattabiʿ
follow
أَهْوَآءَهُمْ ۖ
ahwāahum
their desires
وَقُلْ
waqul
but say
ءَامَنتُ
āmantu
I believe
بِمَآ
bimā
in what
أَنزَلَ
anzala
Allah has sent down
ٱللَّهُ
l-lahu
Allah has sent down
مِن
min
of
كِتَـٰبٍۢ ۖ
kitābin
(the) Book
وَأُمِرْتُ
wa-umir'tu
and I am commanded
لِأَعْدِلَ
li-aʿdila
that I do justice
بَيْنَكُمُ ۖ
baynakumu
between you
ٱللَّهُ
l-lahu
Allah
رَبُّنَا
rabbunā
(is) our Lord
وَرَبُّكُمْ ۖ
warabbukum
and your Lord
لَنَآ
lanā
For us
أَعْمَـٰلُنَا
aʿmālunā
our deeds
وَلَكُمْ
walakum
and for you
أَعْمَـٰلُكُمْ ۖ
aʿmālukum
your deeds
لَا
lā
(There is) no
حُجَّةَ
ḥujjata
argument
بَيْنَنَا
baynanā
between us
وَبَيْنَكُمُ ۖ
wabaynakumu
and between you
ٱللَّهُ
l-lahu
Allah
يَجْمَعُ
yajmaʿu
will assemble
بَيْنَنَا ۖ
baynanā
[between] us
وَإِلَيْهِ
wa-ilayhi
and to Him
ٱلْمَصِيرُ
l-maṣīru
(is) the final return
Tafsir al-Quran al-Karim — Hafiz Abdus Salam Bin Muhammad Bhutvi
Tafsir al-Quran al-Karim is a 4-volume Quran commentary by Hafiz Abdus Salam bin Muhammad Bhutvi, a renowned Salafi (Ahl al-Hadith) scholar and Sheikh ul-Hadith from Pakistan. Based on over 45 years of teaching and research, this tafsir follows the methodology of Tafsir bil-Ma'thur — interpreting the Quran through authentic Hadith, statements of the Companions, and the understanding of the early generations (Salaf). It is distinguished by its complete avoidance of Israeliyyat (Judeo-Christian narratives) and unverified reports. The tafsir is originally written in Urdu, translated to English by tohed.com.
(Ayah 15) ➊ { فَلِذٰلِكَ فَادْعُ:} The commentator Ibn Kathir (may Allah have mercy on him) said: "This noble verse consists of ten sentences, each of which is an independent subject in its own place. There is no other verse like this except Ayat al-Kursi." (Ibn Kathir) The jar majrur {’’ فَلِذٰلِكَ ‘‘} is related to {’’ فَلِذٰلِكَ فَادْعُ ‘‘}, and by bringing it first, it creates exclusivity, meaning that people should be invited not to anything else but to the same way of religion which He has prescribed for all the prophets through revelation, and that is the worship of one Allah. To establish His religion and not to become divided in it, but rather to hold firmly together to the rope of Allah.
➋ { وَ اسْتَقِمْ كَمَاۤ اُمِرْتَ:} For inviting others, it is necessary to act upon it oneself and to remain steadfast, therefore the command to remain firm upon it was given. For the explanation of {’’ وَ اسْتَقِمْ ‘‘} and {’’ كَمَاۤ اُمِرْتَ ‘‘}, see Surah Hud (112).
➌ { وَ لَا تَتَّبِعْ اَهْوَآءَهُمْ:} Meaning, you should follow what you have been commanded by Allah, whatever else there is, is merely desires. Therefore, do not follow their desires to please these people or for the sake of reconciliation with them, nor show any kind of leniency in the religion. See also Surah Baqarah (145) and Surah Ma'idah (49).
➍ { وَ قُلْ اٰمَنْتُ بِمَاۤ اَنْزَلَ اللّٰهُ مِنْ كِتٰبٍ:} The People of the Book used to believe in some heavenly books and not in others, similarly, they used to believe in some parts of their own book and not in others. (See Baqarah: 85) Whereas it is necessary to believe in every book and every statement that comes from Allah. Therefore, it is said, tell them that I am not like the sectarians who accept what they wish and reject what they do not, rather I believe in every book revealed by Allah, whichever it may be. I have come not to deny the previous prophets but to confirm them. It is also obligatory upon you that you believe in the confirmation of me and the Qur'an that is present in your books, so that your faith is also in every book revealed by Allah. See also the explanation of Surah Baqarah, Ayah (136): «لَا نُفَرِّقُ بَيْنَ اَحَدٍ مِّنْهُمْ ».
➎ { وَ اُمِرْتُ لِاَعْدِلَ بَيْنَكُمْ:} The meaning of 'adl is justice and equality, its opposite is oppression. Meaning, I have been commanded to do justice among you, to provide justice to all people, to end the oppression and excesses happening in the world, and not to differentiate between my own and others while making decisions, but to treat everyone equally. Similarly, not to differentiate between small and big, weak and strong, and rich and poor. In this sentence, there is also an indication towards the dominance and authority that was to be achieved after going to Madinah, because how can a powerless person do justice and who would go to him to seek justice?
➏ { اَللّٰهُ رَبُّنَا وَ رَبُّكُمْ:} The command of justice among all servants is because Allah alone is our Lord and He alone is your Lord, we all are His servants. So the command of justice is for everyone, whether one's own or others, weak or noble, ruler or subject.
➐ {لَنَاۤ اَعْمَالُنَا وَ لَكُمْ اَعْمَالُكُمْ:} This can have two meanings, one is the expression of disassociation, as He said: « لَكُمْ دِيْنُكُمْ وَ لِيَ دِيْنِ » [الکافرون : ۶ ] "For you is your religion and for me is my religion." And as in Surah An'am (135), Hud (93, 121), and Surah Zumar (39), the expression of disassociation is mentioned. The second meaning is that our good or bad deeds are for us and your deeds are for you, neither will our good deeds be given to you nor your good deeds to us. Similarly, you will not be held accountable for our bad deeds nor will we be held accountable for your bad deeds, as He said: « فَاِنَّمَا عَلَيْهِ مَا حُمِّلَ وَ عَلَيْكُمْ مَّا حُمِّلْتُمْ » [ النور : ۵۴ ] "So upon him is only what he is burdened with, and upon you is what you are burdened with." See also Surah Baqarah (139), Yunus (41), Hud (35), and Qasas (55).
➑ {لَا حُجَّةَ بَيْنَنَا وَ بَيْنَكُمْ:} Meaning, there is no need to argue, the truth has been made clear with proofs, we are fully convinced of our being upon the truth and of your being upon falsehood and you are persistent upon your falsehood, so there is no benefit in arguing, even if you argue, we are not ready to argue, now only the decision with the sword remains, which will happen at its appointed time.
➒ { اَللّٰهُ يَجْمَعُ بَيْنَنَا:} Warning against persisting in falsehood and arguing unjustly, it is said that Allah will gather us and you, do you not fear what answer you will give there for arguing unjustly?
➓ { وَ اِلَيْهِ الْمَصِيْرُ:} To Him alone everyone will return, there complete justice will be done.
➋ { وَ اسْتَقِمْ كَمَاۤ اُمِرْتَ:} For inviting others, it is necessary to act upon it oneself and to remain steadfast, therefore the command to remain firm upon it was given. For the explanation of {’’ وَ اسْتَقِمْ ‘‘} and {’’ كَمَاۤ اُمِرْتَ ‘‘}, see Surah Hud (112).
➌ { وَ لَا تَتَّبِعْ اَهْوَآءَهُمْ:} Meaning, you should follow what you have been commanded by Allah, whatever else there is, is merely desires. Therefore, do not follow their desires to please these people or for the sake of reconciliation with them, nor show any kind of leniency in the religion. See also Surah Baqarah (145) and Surah Ma'idah (49).
➍ { وَ قُلْ اٰمَنْتُ بِمَاۤ اَنْزَلَ اللّٰهُ مِنْ كِتٰبٍ:} The People of the Book used to believe in some heavenly books and not in others, similarly, they used to believe in some parts of their own book and not in others. (See Baqarah: 85) Whereas it is necessary to believe in every book and every statement that comes from Allah. Therefore, it is said, tell them that I am not like the sectarians who accept what they wish and reject what they do not, rather I believe in every book revealed by Allah, whichever it may be. I have come not to deny the previous prophets but to confirm them. It is also obligatory upon you that you believe in the confirmation of me and the Qur'an that is present in your books, so that your faith is also in every book revealed by Allah. See also the explanation of Surah Baqarah, Ayah (136): «لَا نُفَرِّقُ بَيْنَ اَحَدٍ مِّنْهُمْ ».
➎ { وَ اُمِرْتُ لِاَعْدِلَ بَيْنَكُمْ:} The meaning of 'adl is justice and equality, its opposite is oppression. Meaning, I have been commanded to do justice among you, to provide justice to all people, to end the oppression and excesses happening in the world, and not to differentiate between my own and others while making decisions, but to treat everyone equally. Similarly, not to differentiate between small and big, weak and strong, and rich and poor. In this sentence, there is also an indication towards the dominance and authority that was to be achieved after going to Madinah, because how can a powerless person do justice and who would go to him to seek justice?
➏ { اَللّٰهُ رَبُّنَا وَ رَبُّكُمْ:} The command of justice among all servants is because Allah alone is our Lord and He alone is your Lord, we all are His servants. So the command of justice is for everyone, whether one's own or others, weak or noble, ruler or subject.
➐ {لَنَاۤ اَعْمَالُنَا وَ لَكُمْ اَعْمَالُكُمْ:} This can have two meanings, one is the expression of disassociation, as He said: « لَكُمْ دِيْنُكُمْ وَ لِيَ دِيْنِ » [الکافرون : ۶ ] "For you is your religion and for me is my religion." And as in Surah An'am (135), Hud (93, 121), and Surah Zumar (39), the expression of disassociation is mentioned. The second meaning is that our good or bad deeds are for us and your deeds are for you, neither will our good deeds be given to you nor your good deeds to us. Similarly, you will not be held accountable for our bad deeds nor will we be held accountable for your bad deeds, as He said: « فَاِنَّمَا عَلَيْهِ مَا حُمِّلَ وَ عَلَيْكُمْ مَّا حُمِّلْتُمْ » [ النور : ۵۴ ] "So upon him is only what he is burdened with, and upon you is what you are burdened with." See also Surah Baqarah (139), Yunus (41), Hud (35), and Qasas (55).
➑ {لَا حُجَّةَ بَيْنَنَا وَ بَيْنَكُمْ:} Meaning, there is no need to argue, the truth has been made clear with proofs, we are fully convinced of our being upon the truth and of your being upon falsehood and you are persistent upon your falsehood, so there is no benefit in arguing, even if you argue, we are not ready to argue, now only the decision with the sword remains, which will happen at its appointed time.
➒ { اَللّٰهُ يَجْمَعُ بَيْنَنَا:} Warning against persisting in falsehood and arguing unjustly, it is said that Allah will gather us and you, do you not fear what answer you will give there for arguing unjustly?
➓ { وَ اِلَيْهِ الْمَصِيْرُ:} To Him alone everyone will return, there complete justice will be done.
Tafsir Ahsan al-Bayan — Hafiz Salahuddin Yusuf
Tafsir Ahsan al-Bayan is a well-known Quran commentary by Hafiz Salahuddin Yusuf, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. This tafsir explains the meanings of the Quran in accordance with the methodology of the Salaf (early righteous generations), relying on authentic sources and straightforward language. Due to its reliability and adherence to sound Islamic scholarship, the Saudi government publishes and distributes this tafsir among the Hujjaj (pilgrims) visiting the Haramain. The tafsir is originally written in Urdu, translated to English by tohed.com.
15. 1 That is, due to this division and doubt, which was mentioned earlier, you should invite them to Tawheed and remain steadfast upon it.
Tafsir Taiseer ul-Quran — Maulana Abdul Rahman Kilani
Tafsir Taiseer ul-Quran (Facilitation of the Quran) is a comprehensive Quran commentary by Maulana Abdul Rahman Kilani, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. Known for his eloquent and accessible writing style, Kilani authored this tafsir with a focus on clarity — making Quranic meanings understandable to the common reader. The tafsir provides detailed historical context for verses related to battles and expeditions, and firmly refutes modernist ideologies using strong scriptural evidence. It is widely regarded as an invaluable resource for understanding the Quran and countering deviant interpretations. The tafsir is originally written in Urdu, translated to English by tohed.com.
So, call to this religion and remain steadfast as you have been commanded [21]. Do not follow their desires, and say, "I believe in the Book which Allah has sent down, and I have been commanded to do justice between you [22]. Allah is our Lord and your Lord. Our deeds are for us, and your deeds are for you [23]. There is no dispute between us and you [24]. Allah will gather us all together (on the Day of Resurrection), and to Him is the final return."
[21] That is, the revelation now being sent down to you is a completely pure and clean religion, free from all kinds of mixtures and impurities. Therefore, you should adhere firmly to this religion, independent of all the sayings of the People of the Book, and do not allow any alteration or addition or subtraction in it. There is no need to engage in any kind of discussion or compromise with these people. Otherwise, their intentions are dangerous. Give such people a clear decision that I will only accept what Allah has revealed to me.
[22] That is, I should not become a partisan of any of your sects, but rather, acting with justice, I should only speak the truth and support the truth alone. The second meaning is that I am appointed to establish justice in this world, and if any of your disputes come to me, I am commanded to decide it with justice.
[23] That is, we are neither responsible for your deeds nor can we benefit from them. If you do evil deeds, it is not us but you who will bear the punishment, and if you do good deeds, the reward will also be yours alone. We will not receive it. The same is the case with our deeds. You will not be answerable for our bad deeds, nor can you become entitled to the reward of our good deeds.
[24]
The Command to Avoid Quarreling:
That is, as far as presenting reasonable arguments is concerned, we have already done so. And if you wish to quarrel obstinately, we are not prepared for that. Our disagreement and dispute is entrusted to Allah. On the Day of Resurrection, He will gather all of us together. There, Allah Himself will decide all disputes with justice.
[21] That is, the revelation now being sent down to you is a completely pure and clean religion, free from all kinds of mixtures and impurities. Therefore, you should adhere firmly to this religion, independent of all the sayings of the People of the Book, and do not allow any alteration or addition or subtraction in it. There is no need to engage in any kind of discussion or compromise with these people. Otherwise, their intentions are dangerous. Give such people a clear decision that I will only accept what Allah has revealed to me.
[22] That is, I should not become a partisan of any of your sects, but rather, acting with justice, I should only speak the truth and support the truth alone. The second meaning is that I am appointed to establish justice in this world, and if any of your disputes come to me, I am commanded to decide it with justice.
[23] That is, we are neither responsible for your deeds nor can we benefit from them. If you do evil deeds, it is not us but you who will bear the punishment, and if you do good deeds, the reward will also be yours alone. We will not receive it. The same is the case with our deeds. You will not be answerable for our bad deeds, nor can you become entitled to the reward of our good deeds.
[24]
The Command to Avoid Quarreling:
That is, as far as presenting reasonable arguments is concerned, we have already done so. And if you wish to quarrel obstinately, we are not prepared for that. Our disagreement and dispute is entrusted to Allah. On the Day of Resurrection, He will gather all of us together. There, Allah Himself will decide all disputes with justice.
