Ibn Manzur states that Shora is derived from Al-Shora, meaning to “take out of a hole” or “to extract from its place.” The term Shor refers to presenting and expressing something. Abu Zaid explains that if a matter is clear and bright, it is said that the individual consulted regarding it. The terms Shura and Al-Mashwara both relate to consulting on a matter, indicating that someone is worthy of consultation. Other related terms include Shawara (to consult), Moshawera (consultation), and Isteshara (asking for advice).
The meanings associated with Shora encompass expressing, extracting, presenting, justifying, praising, discovering, and articulating. All of these meanings are intended and desirable, possessing relevance and scope within the subject at hand. The purpose of a council is to extract a vote and to seek a correct, just, and sound decision. It also involves justifying the actions of individuals by presenting matters, uncovering their secrets, and expressing hidden intentions, thereby allowing for the attainment of a well-informed and considered position.
Meaning of the Term Shora (Council)
Shora (council) is a fundamental Qur’anic term and is viewed as both a political principle and an administrative method for addressing various aspects of life. The council embodies the right of the nation to collectively and responsibly participate in the management of public affairs. To understand the term “council” more comprehensively, it is essential to highlight some definitions from jurists and commentators.
Raghib Isfahani notes that “the council is extracting a vote by referring some to others.”
Ibn Qudamah al-Maqdisi describes it as “extracting evidence and knowledge of the truth.”
Al-Kasani offers another perspective, stating that “consultation in the pursuit of truth is a form of striving in the way of Allah, leading to the right path.”
Sahib al-Mubda’ describes the council as “the gathering of opinions in pursuit of expediency.”
Dr. Muhammad Salim al-Awwaa defines council as “the approval of resolutions and decision-making based on the opinions of experts regarding any public issue.”
Based on these definitions, we conclude that it is obligatory for a Muslim ruler to consult individuals who are knowledgeable and experienced in order to discern the truth and make appropriate decisions on public matters. This approach is vital for realizing expediency in areas where no definitive texts exist.
From the previous discussions, we can deduce that governance in Islam, like other aspects of life, requires both the submission of the people and rulers to the ultimate authority of Sharia, as outlined in the Qur’an and Sunnah. This means that Islamic governance does not take the form of a theocracy; rather, the rulers are expected to be divinely inspired. The people maintain oversight of their behavior, and if they legislate or act contrary to Sharia, the populace has the right to dismiss them. The council plays a pivotal role in Islamic governance, significantly influencing the appointment of leaders and the management of state affairs. In all these respects, an Islamic government possesses characteristics that differentiate it from Western democracy while retaining unique Islamic identity markers.
Shora (Council) in Light of the Verses
One of the most important social principles of Islam, along with its moral commandments, is the emphasis on consensus and consultation in both individual and collective matters. This principle is highly recommended in the Qur’an and the traditions of the Prophet Muhammad (peace and blessings be upon him), with particular attention to its effects and blessings.
The principle of consultation is treated with great importance in Islamic sources, and it has a special place in the life of the Prophet Muhammad (peace be upon him) and early Islamic leaders; indeed, “the institution of consultation” can be considered the backbone of the Islamic system.
The Qur’an addresses the concept of Shora in four key verses:
1. In verse 195 of Surah Al-Imran, Allah Almighty instructs the Prophet to consult with Muslims in resolving matters and describes it as one of the secrets of his success:
«فَبِمَا رَحْمَةٍ مِنَ اللّٰهِ لِنْتَ لَهُمْ وَ لَوْ كُنْتَ فَظًّا غَلِيظَ الْقَلْبِ لانْفَضُّوا مِنْ حَوْلِكَ فَاعْفُ عَنْهُمْ وَ اسْتَغْفِرْ لَهُمْ وَ شٰاوِرْهُمْ فِي الْأَمْرِ فَإِذٰا عَزَمْتَ فَتَوَكَّلْ عَلَى اللّٰهِ إِنَّ اللّٰهَ يُحِبُّ الْمُتَوَكِّلِينَ» Translation: “It is by the mercy of Allah that you have been gentle with them; if you had been harsh and hard-hearted, they would have dispersed from around you. So, forgive them, ask forgiveness for them, and consult them in matters. When you have taken a decision, put your trust in Allah. Indeed, Allah loves those who put their trust in Him.”
2. In verse 38 of Surah Ash-Shura, Allah describes the characteristics of the believers:
«وَ اَلَّذِينَ اِسْتَجٰابُوا لِرَبِّهِمْ وَ أَقٰامُوا اَلصَّلاٰةَ وَ أَمْرُهُمْ شُورىٰ بَيْنَهُمْ وَ مِمّٰا رَزَقْنٰاهُمْ يُنْفِقُونَ» “And [those who respond to their lord and establish prayer and whose affair is [determined by consultation among themselves, and from what We have provided them, they spend.”
This verse associate’s consultation with fundamental tenets of Islam such as faith in Allah, prayer, and zakat, underscoring the significance and necessity of consultation.
3. Surah Al-Baqarah, verse 233, states:
«فان أرادا فصالاً عن تراض منهما و تشاور فلا جناح علیهما» “If they intend to wean their child by mutual consent and consultation, there is no blame upon either of them.”
This verse indicates that even in decisions regarding weaning a child, consultation is required. Parents should consult with one another or seek the advice of experts while ensuring the well-being of their child.
4. Surah Az-Zumar, verse 18, states:
«اَلَّذِينَ يَسْتَمِعُونَ اَلْقَوْلَ فَيَتَّبِعُونَ أَحْسَنَهُ أُولٰئِكَ هُمُ اَلَّذِينَ هَدٰاهُمُ اللّٰهِ وَ أُولٰئِكَ هُمْ أولُوا اَلْأَلْبٰابِ» “Those who listen to a speech and follow the best of it. It is they whom Allah has guided, and it is they who are of understanding.”
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