Sūrah 42 · Meccan

How Sūrah Ash-Shura was revealed.

Where and when it came down, what it teaches, and the hadith about it — all on one calm page.

Where revealed Meccan

Revealed in the Meccan period, before the migration to Madīnah.

Order of revelation #62

Its place in the traditional order in which the sūrahs were revealed.

Length 53 ayahs

5 reading sections in the Muṣḥaf.

The revelation story

How and when it came down.

This Makkan surah focuses on affirming Monotheism, the truth of the Quran, and the unity of divine revelation sent to all prophets. It refutes the polytheists’ arguments, promises the Prophet (ﷺ) victory, and contrasts the severe fate of the heedless with the immense rewards awaiting believers. The surah contains a crucial reference to consultation (shūrā) as a fundamental Islamic principle.

Themes and purpose:

This Makkan surah focuses on affirming Monotheism, the truth of the Quran, and the unity of divine revelation sent to all prophets. It refutes the polytheists’ arguments, promises the Prophet (ﷺ) victory, and contrasts the severe fate of the heedless with the immense rewards awaiting believers. The surah contains a crucial reference to consultation (shūrā) as a fundamental Islamic principle.

Context of Revelation:

Era: Makkan according to most scholars.

Context: It was revealed during the late Makkan period of severe confrontation. The surah directly counters the polytheists’ challenge to prophethood and establishes the principle of consultation [38], which some believe referred to the early converts of the Helpers (Anṣār) in Madinah before the Emigrants joined them there.

Chronology: It is counted as the 69th surah in the order of revelation, revealed after Sūrat al-Kahf and before Ibrāhim.

Name and Ayah Count:

Name: The surah is known by two names: "Sūrat al-Shūrā" (The Consultation), due to the command regarding consultation [38]; and "Sūrat Ḥā-Mīm ʿAyn-Sīn-Qāf", its opening letters which distinguish it from the other surahs of the Ḥawāmīm group.

Ayah Count: 50 ayahs (Madīnah/Makkah/Shām/Baṣrah) or 53 (Kūfah).

Surah Overview:

  • Revelation and Challenge: Hinting at the inimitability of the Quran through the opening letters and confirming that the revelation to Muḥammad (ﷺ) is the same kind given to all previous messengers. [1-7, 13]
  • Monotheism and Creation: Proving Allah’s absolute oneness and unmatched power through the creation and governance of the cosmos. [4-5]
  • Refutation of Shirk: Invalidating the polytheists’ basis for their belief in partners or children, and confirming that Allah chooses whom He wills for His message. [9, 11, 21-26]
  • Warning against Division: Warning the believers not to fall into the religious schisms that afflicted previous nations. [14-16]
  • Ethics of Daʿwah: Commanding the Prophet (ﷺ) to continue his mission, to call people to the truth, and to be just in his judgment among people. [15]
  • Gratitude: Reminding people of Allah’s bounties (e.g., ships, rain, provision). [27-35]
  • The Principle of Shūrā: Praising the believers whose affairs are managed by mutual consultation. [38]
  • The Judgment: Warning of the approach of the Day of Judgment, where the consequences of their disbelief will be made manifest. [44-46, 51-53]
  • Consolation: Consoling the Prophet (ﷺ) that rejection is the historical path of past messengers and affirming Allah’s protection. [44-48]
  • Concluding with the powerful summary: "Unquestionably, all matters return to Allah." [51-53]

Sūrah background — via the Quran Foundation Content API. Shown as supplied by the provider. We do not edit, summarise or generate it.

Hadith about this sūrah

What the hadith say.

These 3 narrations in Ṣaḥīḥ al-Bukhārī are connected to specific āyāt of this sūrah — a linkage reviewed by the Quran Foundation. Open any one to read it in full, in Arabic and English.

  1. Relates to āyah23
    Ṣaḥīḥ al-Bukhārī 3497

    حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا يَحْيَى، عَنْ شُعْبَةَ، حَدَّثَنِي عَبْدُ الْمَلِكِ، عَنْ طَاوُسٍ، عَنِ ابْنِ عَبَّاسٍ ـ رضى الله عنهما – ‏﴿‏إِلاَّ الْمَوَدَّةَ فِي الْقُرْبَى‏﴾‏ قَالَ فَقَالَ سَعِيدُ بْنُ جُبَيْرٍ قُرْبَى مُحَمَّدٍ صلى الله عليه وسلم‏.‏ فَقَالَ إِنَّ النَّبِيَّ صلى الله عليه وسلم لَمْ يَكُنْ بَطْنٌ مِنْ قُرَيْشٍ إِلاَّ وَلَهُ فِيهِ قَرَابَةٌ، فَنَزَلَتْ عَلَيْهِ إِلاَّ أَنْ تَصِلُوا قَرَابَةً بَيْنِي وَبَيْنَكُمْ‏.‏

    Narrated Tawus: Ibn `Abbas recited the Qur'anic Verse:--'Except to be kind to me for my kin-ship to you--" (42.23) Sa`id bin Jubair said, "(The Verse implies) the kinship of Muhammad." Ibn `Abbas said, "There was not a single house (i.e. sub-tribe) of Quraish but had a kinship to the Prophet (ﷺ) and so the above Verse was revealed in this connection, and its interpretation is: 'O Quraish! You should keep good relation between me (i.e. Muhammad) and you."

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    Ṣaḥīḥ al-Bukhārī 4818

    حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا مُحَمَّدُ بْنُ جَعْفَرٍ، حَدَّثَنَا شُعْبَةُ، عَنْ عَبْدِ الْمَلِكِ بْنِ مَيْسَرَةَ، قَالَ سَمِعْتُ طَاوُسًا، عَنِ ابْنِ عَبَّاسٍ ـ رضى الله عنهما ـ‏.‏ أَنَّهُ سُئِلَ عَنْ قَوْلِهِ ‏﴿‏إِلاَّ الْمَوَدَّةَ فِي الْقُرْبَى‏﴾‏ فَقَالَ سَعِيدُ بْنُ جُبَيْرٍ قُرْبَى آلِ مُحَمَّدٍ صلى الله عليه وسلم فَقَالَ ابْنُ عَبَّاسٍ عَجِلْتَ إِنَّ النَّبِيَّ صلى الله عليه وسلم لَمْ يَكُنْ بَطْنٌ مِنْ قُرَيْشٍ إِلاَّ كَانَ لَهُ فِيهِمْ قَرَابَةٌ فَقَالَ إِلاَّ أَنْ تَصِلُوا مَا بَيْنِي وَبَيْنَكُمْ مِنَ الْقَرَابَةِ‏.‏

    Narrated Ibn `Abbas: That he was asked (regarding): "Except to be kind to me for my Kinship with you.' (42.23) Sa`id bin Zubair (who was present then) said, "It means here (to show what is due for) the relatives of Muhammad." On that Ibn `Abbas said: you have hurried in giving the answer! There was no branch of the tribe of Quraish but the Prophet (ﷺ) had relatives therein. The Prophet (ﷺ) said, "I do not want anything from (you ) except to be Kind to me for my Kinship with you."

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  2. Relates to āyah51
    Ṣaḥīḥ al-Bukhārī 4855

    حَدَّثَنَا يَحْيَى، حَدَّثَنَا وَكِيعٌ، عَنْ إِسْمَاعِيلَ بْنِ أَبِي خَالِدٍ، عَنْ عَامِرٍ، عَنْ مَسْرُوقٍ، قَالَ قُلْتُ لِعَائِشَةَ ـ رضى الله عنها ـ يَا أُمَّتَاهْ هَلْ رَأَى مُحَمَّدٌ صلى الله عليه وسلم رَبَّهُ فَقَالَتْ لَقَدْ قَفَّ شَعَرِي مِمَّا قُلْتَ، أَيْنَ أَنْتَ مِنْ ثَلاَثٍ مَنْ حَدَّثَكَهُنَّ فَقَدْ كَذَبَ، مَنْ حَدَّثَكَ أَنَّ مُحَمَّدًا صلى الله عليه وسلم رَأَى رَبَّهُ فَقَدْ كَذَبَ‏.‏ ثُمَّ قَرَأَتْ ‏﴿‏لاَ تُدْرِكُهُ الأَبْصَارُ وَهُوَ يُدْرِكُ الأَبْصَارَ وَهُوَ اللَّطِيفُ الْخَبِيرُ‏﴾‏ ‏﴿‏وَمَا كَانَ لِبَشَرٍ أَنْ يُكَلِّمَهُ اللَّهُ إِلاَّ وَحْيًا أَوْ مِنْ وَرَاءِ حِجَابٍ‏﴾‏ وَمَنْ حَدَّثَكَ أَنَّهُ يَعْلَمُ مَا فِي غَدٍ فَقَدْ كَذَبَ ثُمَّ قَرَأَتْ ‏﴿‏وَمَا تَدْرِي نَفْسٌ مَاذَا تَكْسِبُ غَدًا‏﴾‏ وَمَنْ حَدَّثَكَ أَنَّهُ كَتَمَ فَقَدْ كَذَبَ ثُمَّ قَرَأَتْ ‏﴿‏يَا أَيُّهَا الرَّسُولُ بَلِّغْ مَا أُنْزِلَ إِلَيْكَ مِنْ رَبِّكَ‏﴾‏ الآيَةَ، وَلَكِنَّهُ رَأَى جِبْرِيلَ ـ عَلَيْهِ السَّلاَمُ ـ فِي صُورَتِهِ مَرَّتَيْنِ‏.‏

    Narrated Masruq: I said to `Aisha, "O Mother! Did Prophet Muhammad see his Lord?" Aisha said, "What you have said makes my hair stand on end ! Know that if somebody tells you one of the following three things, he is a liar: Whoever tells you that Muhammad saw his Lord, is a liar." Then Aisha recited the Verse: 'No vision can grasp Him, but His grasp is over all vision. He is the Most Courteous Well-Acquainted with all things.' (6.103) 'It is not fitting for a human being that Allah should speak to him except by inspiration or from behind a veil.' (42.51) `Aisha further said, "And whoever tells you that the Prophet knows what is going to happen tomorrow, is a liar." She then recited: 'No soul can know what it will earn tomorrow.' (31.34) She added: "And whoever tell you that he concealed (some of Allah's orders), is a liar." Then she recited: 'O Apostle! Proclaim (the Message) which has been sent down to you from your Lord..' (5.67) `Aisha added. "But the Prophet (ﷺ) saw Gabriel in his true form twice."

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The link between each āyah and these narrations is the Quran Foundation's reviewed reference map. The wording is reproduced verbatim from a public-domain edition of Ṣaḥīḥ al-Bukhārī and is not edited, summarised or generated; every narration also opens at Sunnah.com so it can be checked against another copy.