Shura in Islam… its concept and importance

Tuesday, 17 August 2010

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Written by Dr. Ragheb Elsergany

Introduction

We can not in any way touch upon the Islamic political system without talking about one of the main advantages of this system. Islam has brought about a great and magnificent human principle, namely the principle of Shura or consultation. Moreover, a sura (chapter) in the Noble Qur’an was named after that principle. It is called “Shura”. This indicates the importance of this principle in all the affairs of Muslims.

Although scholars differ over the mechanism for the implementation of this principle in terms of being optional, preferable or obligatory, they are unanimous on the need to realize it among Muslims[1] as per Allah’s saying: {And consult them in affairs (of moment)} [Al-Imran: 159].

The concept of Shura

Shura is to seek the opinion of knowledgeable people. In other words, it is to poll the opinion of the nation or its representatives over its issues[2]. Therefore, Muslims took Shura as one of the principles and bases of governance. Mature Muslims elect those who they deem worthy of power and governance. What stresses this fact is that the Prophet (peace be upon him) did not leave a written text, nor did he name his successor. Rather, he made it up to consultation among Muslims. Abu Wa’il said: It was said to Ali ibn Abu Talib (may Allah be pleased with him): Don’t you name your successor? He said: “The Messenger of Allah (peace be upon him) did not name his successor, so I will not. However, if Allah wants good for people, He will make them choose the best from among themselves, as He made them choose the best after their Prophet died.” [3]

The importance of Shura

Shura is one of the basic fundamentals of the Islamic political system. It extended to include all the affairs of Muslims. Thus, the Islamic state might have preceded the modern democratic systems with regard to the necessity of unanimity over choosing the one who runs its affairs and cares for its interests, something which stresses the value and effectiveness of unanimity among Muslims.[4]

People of power and decision

Who are the people of Shura? Or the people of choice? Or the people of power and decision (Ahlu Al-Hel Wal Aqd), as was called by Muslim jurists?

There is agreement that Shura in Islam has to do with a group of Muslims called the people of Shura (people of power and decision). Scholars said those people should have some qualities, such as justice, knowledge, opinion and wisdom. So, it can be said that they are “the scholars, leaders and dignitaries who can meet easily”.[5]

Therefore, Shura is a necessary thing that Islam imposes on rulers. It can be said that it is one of the most important manifestations of civilization that Muslims contributed to its creation and consolidation in the Muslim community. Others were influenced by Shura, especially in Europe since the thirteenth Gregorian century. So, Shura was a kind of expression of the divine will on the basis of what the Prophet (peace be upon him) said: “My nation shall not agree upon an error.” [6]We are interested to note that a caliph in Islam can not give himself the right to express the divine will, i.e. he is not authorized to pass legislation, because the power of legislation is entitled to the Muslim community or the whole nation[7], and this, of course, happens in the absence of unequivocal evidence from the Qur’an and the Prophet’s traditions.

Shura in selection of Uthman ibn Affan

One of the most prominent examples that demonstrate the superiority of the principle of Shura over other modern mechanisms and methods of electing a ruler is what we witnessed in the reality of the Orthodox Caliphs. When Umar ibn Al-Khattab (may Allah be pleased with him) was stabbed and was about to die, the companions asked him to name his successor, but he refused. However, he named six of the Prophet’s companions who the nation was unanimous over their goodness. Thus, Umar wanted to awaken the principle of Shura among Muslims. He said: “Choose from among those people who the Prophet said the people of Paradise; Sa’id ibn Zayd ibn Amr ibn Nufayl is one of them, but I will not include him. The six men are: Uthman and Ali the children of Abd Manaf, Abd-al-Rahman and Sa’d the Prophet’s maternal uncles, Al-Zubayr ibn Al-Awwam the Prophet’s cousin, and Talhah ibn Ubaydullah. So, choose a man from among them. If they choose one, support him…”[8]

After Muslims buried Umar ibn Al-Khattab (may Allah be pleased with him), the six-member Shura council convened. It was given three days time to select a caliph. They settled the issue safely, as they selected Uthman ibn Affan (may Allah be pleased with him). Ali ibn Abu Talib, the top rival, was the first to pay homage to Uthman. This is evidence for the greatness of Shura in the Islamic system based on the respect of the freedom of choice. The people of Medina agreed on Umar’s nomination of those who he named for succession. This nomination was not coercion on the nation. Then, the advisory board members agreed on the nomination. Those advisory members are candidates at the same time. They selected Uthman. However, their selection was not the only criterion in the investiture of Uthman, as all residents and visitors of Medina were consulted over this matter[9]. Thus, the entire nation, represented in Al-Ansar (supporters) and Al-Muhajirin (migrants), paid unanimous allegiance to Uthman.

Difference between Shura and democracy

We should point out that the system of Islamic Shura is quite different from the positive democratic systems. Democracy stipulates that the rule of people should be assumed by people; people should draft their own constitution and laws; and people are the judicial authority that judges among people through the application of positive laws. In order for people to assume legislative authority, set laws and separate between authorities, general elections are held to select a group of individuals who are able to monitor all authorities. Those elected individuals have the right to depose ministers and bring officials to account, including the head of state. Despite the merits of this system, the system of Islamic Shura has a different perception. Shura in Islam is based on the fact that rule is Allah’s rules revealed to the Messenger of Allah (peace be upon him). Adherence to that rule is the basis of faith. Scholars are the people of power and decision. They come at the top of the people of Shura. Given Allah’s rules, scholars have nothing to do in their consultations but to work diligently to prove the text, understand accurately and draw systematic plans for application. In fact, the democratic system can be easily circumvented through the control by certain powers or parties over the political action in a country. Thus, this or that party would impose its view on the nation. The Islamic Shura, however, makes domination for Allah only. It prioritizes Allah’s rules over any other provisions and legislation. This leads to the emergence of men living in the company of Allah and fearing Him honestly.[10]

It remains to point out that this remarkable Islamic system appeared at a time when dictatorships controlled power in the world, whether in Persia, Rome, India or China. It was not until around twelve centuries had elapsed that the world knew the Shura system or even democracy, which is lesser than Shura. Democracy appeared after the French monarchy demised and the French Republic was established instead. Therefore, Shura is one of the greatest contributions of Muslims to the human civilization.

We can not explore all what this noble Islamic civilization brought. All the abovementioned is enough evidence for the greatness of our civilization in one of the most important fields.

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