سُوْرَةُ الشُّوْرٰي
Surah Ash-Shura (42) — Ayah 38
وَٱلَّذِينَ ٱسْتَجَابُوا۟ لِرَبِّهِمْ وَأَقَامُوا۟ ٱلصَّلَوٰةَ وَأَمْرُهُمْ شُورَىٰ بَيْنَهُمْ وَمِمَّا رَزَقْنَـٰهُمْ يُنفِقُونَ ﴿38﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
And those who answer the Call of their Lord [i.e. to believe that He is the only One Lord (Allâh), and to worship none but Him Alone], and perform As-Salât (Iqâmat-as-Salât), and who (conduct) their affairs by mutual consultation, and who spend of what We have bestowed on them.
Word by Word — Arabic, Transliteration & Meaning
وَٱلَّذِينَ
wa-alladhīna
And those who
ٱسْتَجَابُوا۟
is'tajābū
respond
لِرَبِّهِمْ
lirabbihim
to their Lord
وَأَقَامُوا۟
wa-aqāmū
and establish
ٱلصَّلَوٰةَ
l-ṣalata
prayer
وَأَمْرُهُمْ
wa-amruhum
and their affairs
شُورَىٰ
shūrā
(are conducted by) consultation
بَيْنَهُمْ
baynahum
among them
وَمِمَّا
wamimmā
and from what
رَزَقْنَـٰهُمْ
razaqnāhum
We have provided them
يُنفِقُونَ
yunfiqūna
they spend
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.
38. And those who respond to their Lord, establish prayer, conduct their affairs by mutual consultation [56], and spend out of what We have provided for them.
[56]
Consultation and Its Related Matters:
The noteworthy points regarding consultation are as follows:
(1) Consultation can be done in individual matters, as you consulted several Companions (may Allah be pleased with them) during the incident of Ifk, and also in collective matters, as is clear from this verse.
(2) Consultation should only be sought from one who is qualified to give advice. There is neither a need nor does anyone take advice from just anyone. In collective matters, the leader of the believers selects a consultative council and consults with it.
(3) Consultation can only be done in matters where there is no explicit command in the Book and Sunnah. Generally, it pertains to administrative matters. For example, you consulted the Companions regarding the captives of Badr, whether they should be killed, released for ransom, or, regarding the Battle of Uhud, whether the battle should be fought while staying in Madinah, i.e., only defending, or fought in the open field.
(4) The purpose of consultation is that all aspects of the issue under discussion come to light, and the aspect closest to the truth is chosen. In short, its purpose is the search for evidence.
(5) To achieve this purpose, it is necessary that every participant in the consultation is given complete freedom to express their opinion.
(6) Determining which aspect is closest to the truth is the responsibility of the head of the council. It does not depend on the majority or minority of opinions. Rather, even if the opinion of one or two people is closest to the truth, that should be adopted. As you ﷺ said on the occasion of the captives of Badr, if Sayyiduna Abu Bakr Siddiq ؓ and Sayyiduna Umar ؓ had agreed on one opinion, I would have acted accordingly. Or, regarding the Battle of Uhud, those who advised that the battle be fought in the open field were a few enthusiastic young Muslims, but despite their small number, you adopted their opinion.
(7) The final decision-making authority belongs to the head of the council, as stated: ﴿فَاِذَا عَزَمْتَ فَتَوَكَّلْ عَلَي اللّٰهِ﴾ [159:3]. When neither side has any evidence or both sides have equal evidence, then the decision can be made according to the majority opinion, and in such a case, the majority itself becomes an argument. In this way, the dispute is resolved, but in such a case, the clarity of the truth is not necessary. And its example is just like drawing lots.
The Election of the Caliph in Islam:
As for whether the selection of the leader is also through consultation or if this matter is outside consultation, most scholars believe that this matter is outside consultation. The first evidence for this is that this Surah is Makki, at a time when there was not even the concept of a Muslim state. The second evidence is that the first leader of the Muslims is the Prophet himself, and the question of his selection does not arise. The third evidence is that the selection of the Rightly Guided Caliphs did not occur through any one specific method. The first Caliph was selected only in a gathering of some Companions in Madinah. Sayyiduna Umar ؓ proposed the name and pledged allegiance, then everyone pledged allegiance. The second Caliph, Sayyiduna Umar ؓ, was nominated by Sayyiduna Abu Bakr Siddiq ؓ. The third Caliph, Sayyiduna Uthman ؓ, was selected by a six-member committee, and the fourth Caliph was forcibly nominated by the killers of Sayyiduna Uthman ؓ. From this, it is understood that it is not necessary for the Caliph or Amir al-Mu’minin to be selected by the consultation of all Muslims. Whichever way the leader of the Muslims comes, if he runs them according to the Book and Sunnah, then he is truly their leader; otherwise, he is not. [For further details, see my book 'Khilafat wa Jamhuriyat' (Caliphate and Democracy).]
[56]
Consultation and Its Related Matters:
The noteworthy points regarding consultation are as follows:
(1) Consultation can be done in individual matters, as you consulted several Companions (may Allah be pleased with them) during the incident of Ifk, and also in collective matters, as is clear from this verse.
(2) Consultation should only be sought from one who is qualified to give advice. There is neither a need nor does anyone take advice from just anyone. In collective matters, the leader of the believers selects a consultative council and consults with it.
(3) Consultation can only be done in matters where there is no explicit command in the Book and Sunnah. Generally, it pertains to administrative matters. For example, you consulted the Companions regarding the captives of Badr, whether they should be killed, released for ransom, or, regarding the Battle of Uhud, whether the battle should be fought while staying in Madinah, i.e., only defending, or fought in the open field.
(4) The purpose of consultation is that all aspects of the issue under discussion come to light, and the aspect closest to the truth is chosen. In short, its purpose is the search for evidence.
(5) To achieve this purpose, it is necessary that every participant in the consultation is given complete freedom to express their opinion.
(6) Determining which aspect is closest to the truth is the responsibility of the head of the council. It does not depend on the majority or minority of opinions. Rather, even if the opinion of one or two people is closest to the truth, that should be adopted. As you ﷺ said on the occasion of the captives of Badr, if Sayyiduna Abu Bakr Siddiq ؓ and Sayyiduna Umar ؓ had agreed on one opinion, I would have acted accordingly. Or, regarding the Battle of Uhud, those who advised that the battle be fought in the open field were a few enthusiastic young Muslims, but despite their small number, you adopted their opinion.
(7) The final decision-making authority belongs to the head of the council, as stated: ﴿فَاِذَا عَزَمْتَ فَتَوَكَّلْ عَلَي اللّٰهِ﴾ [159:3]. When neither side has any evidence or both sides have equal evidence, then the decision can be made according to the majority opinion, and in such a case, the majority itself becomes an argument. In this way, the dispute is resolved, but in such a case, the clarity of the truth is not necessary. And its example is just like drawing lots.
The Election of the Caliph in Islam:
As for whether the selection of the leader is also through consultation or if this matter is outside consultation, most scholars believe that this matter is outside consultation. The first evidence for this is that this Surah is Makki, at a time when there was not even the concept of a Muslim state. The second evidence is that the first leader of the Muslims is the Prophet himself, and the question of his selection does not arise. The third evidence is that the selection of the Rightly Guided Caliphs did not occur through any one specific method. The first Caliph was selected only in a gathering of some Companions in Madinah. Sayyiduna Umar ؓ proposed the name and pledged allegiance, then everyone pledged allegiance. The second Caliph, Sayyiduna Umar ؓ, was nominated by Sayyiduna Abu Bakr Siddiq ؓ. The third Caliph, Sayyiduna Uthman ؓ, was selected by a six-member committee, and the fourth Caliph was forcibly nominated by the killers of Sayyiduna Uthman ؓ. From this, it is understood that it is not necessary for the Caliph or Amir al-Mu’minin to be selected by the consultation of all Muslims. Whichever way the leader of the Muslims comes, if he runs them according to the Book and Sunnah, then he is truly their leader; otherwise, he is not. [For further details, see my book 'Khilafat wa Jamhuriyat' (Caliphate and Democracy).]
