وَالَّذِينَ اسْتَجَابُوا لِرَبِّهِمْ وَاَقَامُوا الصَّلٰوةَ وَاَمْرُهُمْ شُورٰى بَيْنَهُمْ وَمِمَّا رَزَقْنَاهُمْ يُنْفِقُونَ

فَبِمَا رَحْمَةٍ مِنَ اللّٰهِ لِنْتَ لَهُمْ وَلَوْ كُنْتَ فَظًّا غَلِيظَ الْقَلْبِ لَانْفَضُّوا مِنْ حَوْلِكَ فَاعْفُ عَنْهُمْ وَاسْتَغْفِرْ لَهُمْ وَشَاوِرْهُمْ فِي الْاَمْرِ فَاِذَا عَزَمْتَ فَتَوَكَّلْ عَلَى اللّٰهِ اِنَّ اللّٰهَ يُحِبُّ الْمُتَوَكِّلِينَ

The abridged Ibn Kathīr (3:159): links consultation to setting the companions' hearts at ease and making them more willing participants; he relates various examples of consultation. (Summary of the tafsir.) No specific voting or bindingness model is inferred from this.

Bediüzzaman Said Nursi, in the Sixth Word of Hutbe-i Şamiye, holds consultation (shūrā) to be the key to social life (anchored on Şûrâ 42:38):

1. 1"The key to the Muslims' happiness in Islamic social life is lawful consultation (mashwara sharʿiyya)"; grounded in "and their affairs are by mutual consultation" (Şûrâ 42:38).
2. 2"The discoverer and key of Asia and its future is consultation"; one cause of Asia's decline is that it did not practice this true consultation.
3. 3The text stresses the social importance of consultation; that emphasis is not turned into a proposal for a form of government here.

Note: this text grounds consultation directly in Şûrâ 42:38 (not Âl-i İmrân 3:159). The quotations are verified from the primary text. This is a human interpretive layer, not identical with the Qur'an's certain declaration.

اِنَّ اللّٰهَ يَأْمُرُكُمْ اَنْ تُؤَدُّوا الْاَمَانَاتِ اِلٰٓى اَهْلِهَا وَاِذَا حَكَمْتُمْ بَيْنَ النَّاسِ اَنْ تَحْكُمُوا بِالْعَدْلِ اِنَّ اللّٰهَ نِعِمَّا يَعِظُـكُمْ بِهِ اِنَّ اللّٰهَ كَانَ سَمِيعاً بَصِيراً

اِنَّ اللّٰهَ يَأْمُرُ بِالْعَدْلِ وَالْاِحْسَانِ وَاِيتَائِ ذِي الْقُرْبٰى وَيَنْهٰى عَنِ الْفَحْشَاءِ وَالْمُنْكَرِ وَالْبَغْيِ يَعِظُكُمْ لَعَلَّكُمْ تَذَكَّرُونَ

يَا دَاوُدُ اِنَّا جَعَلْنَاكَ خَلِيفَةً فِي الْاَرْضِ فَاحْكُمْ بَيْنَ النَّاسِ بِالْحَقِّ وَلَا تَتَّبِعِ الْهَوٰى فَيُضِلَّكَ عَنْ سَبِيلِ اللّٰهِ

The abridged Ibn Kathīr (4:58): trust covers the trusts owed to God and to people; judging with justice especially concerns rulers/judges (though not only them). On 16:90 he explains justice in the sense of fairness and moderation. (Summary of the tafsir.)

Explaining pure justice, Bediüzzaman draws on the indicative sense of Mâide 5:32 to stress the protection of the innocent person's right:

1. 1"The right of a single innocent person is not annulled even for the whole people. In God's merciful sight a right is a right; no regard is paid to whether it is small or great."
2. 2In the First Discussion of the Twenty-Second Letter he likewise cites the verse that no soul bears another's burden (Fâtır 35:18) as the expression of pure justice.

Secondary sources often attribute this passage to the Twenty-Second Letter; in the primary text it is in the Fifteenth Letter, and the citation follows that. The quotation is verified from the primary text. This is a human interpretive layer, and no form of government is derived from it.

يَا اَيُّهَا الَّذِينَ اٰمَنُوا اَطِيعُوا اللّٰهَ وَاَطِيعُوا الرَّسُولَ وَاُولِي الْاَمْرِ مِنْكُمْ فَاِنْ تَنَازَعْتُمْ فِي شَيْءٍ فَرُدُّوهُ اِلَى اللّٰهِ وَالرَّسُولِ

The limit of obedience as the abridged Ibn Kathīr explains through hadith (4:59): obedience is bounded by obedience to God; there is no "hearing and obeying" when sin is commanded. Who counts as ulū al-amr is debated at the level of exegesis.

This passage on consultation is related to the theme through its critique of domination and self-abasement; it is not a commentary on Nisâ 4:59:

1. 1"Faith requires this: not to degrade another by domination and oppression, and not to abase oneself before oppressors."
2. 2"Whoever is truly God's servant cannot be the servant of others."

Nisâ 4:59, which anchors this theme, does not appear in this passage. In the corpus examined the ulū al-amr verse that appears is Nisâ 4:83, as the epigraph of the Twenty-Seventh Word; it should not be read as a substitute proof for 4:59. Hutbe-i Şamiye is a standalone treatise. The quotation is verified from the primary text. This is a human interpretive layer, and no form of government is derived from it.

قَالَ اجْعَلْنِي عَلٰى خَزَائِنِ الْاَرْضِ اِنِّي حَفِيظٌ عَلِيمٌ

وَقَالَ لَهُمْ نَبِيُّهُمْ اِنَّ اللّٰهَ قَدْ بَعَثَ لَكُمْ طَالُوتَ مَلِكاً قَالُوا اَنّٰى يَكُونُ لَهُ الْمُلْكُ عَلَيْنَا وَنَحْنُ اَحَقُّ بِالْمُلْكِ مِنْهُ وَلَمْ يُؤْتَ سَعَةً مِنَ الْمَالِ قَالَ اِنَّ اللّٰهَ اصْطَفٰيهُ عَلَيْكُمْ وَزَادَهُ بَسْطَةً فِي الْعِلْمِ وَالْجِسْمِ

The abridged Ibn Kathīr (2:247): this is an exegete's assessment that a ruler should have sufficient knowledge together with bodily strength (verse 2:247 speaks of advantage in knowledge and body); it is not presented as a fixed condition the verse sets directly for every office. (12:55): stating one's qualifications is permissible when one's situation is unknown and there is need. (An exegetical assessment.)