Shura in Islam… its concept and importance - Dr.

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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 Shura in Islam its concept and importance
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]

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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

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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

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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.

[1] See: Al-Qurtubi: Al-Jami li Ahkam Al-Qur’an 2/248-252, Abn Kathir: Tafsir Al-Qur’an
Al-Azim (Interpretation of the Magnificent Qur’an) 2/150, Al-Kasani: Bada’i Al-Sana’i
(wonders of makes) 7/12, Al-Qarafi: Al-Zakhirah 10/75, 76, Al-Shafi’i: Al-Um 5/168, and
Ibn Qudamah: Al-Sharh Al-Kabir (great explanation) 11/399.

[2] Ja’far Abd-al-Salam: Nizam Al-Dawlah fi Al-Islam wa Ilaqatuha bi Al-Dwal Al-Ukhra

(system of state in Islam and its relation with other countries), p199.

[3] Narrated by Al-Hakim in Al-Mustadrak: Book on Abu Bakr Al-Siddiq (4463). He said it
is a correct hadith.

[4] Fathiyah Al-Nabarawi: Tarikh Al-Nuzum wa Al-Hadarah Al-Islamiyah (history of

Islamic systems and civilization), p24, 25.

[5] Al-Nawawi: Al-Minhaj (approach) 12/77.

[6] Sunan Ibn Majah: Book on trials (3950), Al-Tirmizi (2167), Abu Dawud (4253), Ahmad
(27267), Musnad Abd ibn Hamid (1224), and Al-Hakim (8664). The latter said it is a
correct hadith on the authority of Al-Bukhari and Muslims, who did not narrate it.

[7] Al-Sanhuri: Fiqh Al-Khilafah (rules of governance), p 122, 123.

[8] Al-Tabari: Tarikh Al-Umam wa Al-Muluk 3/293.

[9] Ibid: 3/422.

[10] Ahmad Ahmad Ghalush: Al-Nizam Al-Siyasi fi Al-Islam (political system in Islam), pp
61-64.

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