Imam Abu Bakr al-Razi al-Jassas (RA), commenting on the verse “وَالَّذِينَ اسْتَجَابُوا لِرَبِّهِمْ وَأَقَامُوا الصَّلَاةَ وَأَمْرُهُمْ شُورَى بَيْنَهُمْ,” writes, “This verse demonstrates the great importance of consultation, because Allah (SWT) has mentioned consultation alongside faith and the establishment of prayer. It also becomes clear from this that we have been commanded to consult one another.”
Qadi Sanaullah Panipati (RA), discussing the benefits of Shura in his Tafsir, says, “Those who respond to the call of their Lord, establish prayer, and consult one another in their affairs choose whatever course is best for them and do not act hastily. There is no doubt that when one believer seeks the advice of another believer, he gives advice in which there is goodness for this world and the Hereafter, and he commands him to do good and forbids him from evil. The Messenger of Allah (PBUH) said, “The one whose advice is sought is entrusted with a trust.”
Imam Fakhr al-Din al-Razi (RA), in his Tafsir, commenting on the verse «وَشَاوِرْهُمْ فِي الْأَمْرِ», writes that Allah (SWT) instructed the Prophet (PBUH) to consult his Companions (RA), and that this command contains various benefits:
First, the Prophet’s consultation with them raises their status and honor and increases their love and obedience toward him. Had this not been the case, failing to consult them would have amounted to treating them with disregard.
Although the Prophet (PBUH) was the most perfect of human beings in intellect, the knowledge of created beings has no limits, and it is possible for one person to perceive an interest or benefit that another does not perceive, particularly in worldly matters. The Prophet (PBUH) said: “Whoever consults others will be guided toward what is good.”
Hasan al-Basri and Sufyan ibn Uyaynah (RA) said: “This command was given to the Prophet so that the Ummah would follow his example and would not regard consultation as something insignificant, just as Allah praised them for conducting their affairs through consultation.”
The Prophet consulted them regarding the Battle of Uhud, after which a major event occurred. Had he abandoned consultation afterward, it might have been understood that he remained displeased with consultation. Therefore, Allah subsequently commanded him to continue consulting them.
Consultation was not commanded because the Prophet needed their opinions; rather, it was intended to reveal the extent of their intelligence, love, and sincerity.
Consultation encourages them to search for the course that best serves the public interest and to reach agreement upon the best opinion, just as people come together in prayer, and congregational prayer is superior to individual prayer.
Allah’s command to consult them demonstrates that they possess a position and value in the sight of Allah and His Messenger.
Great leaders generally consult only their close and trusted associates on important matters. Therefore, this command serves to remove any feeling of insignificance from their hearts and makes them aware of their worth.
Lessons and Reflections
Imam Fakhr al-Din al-Razi (RA) elaborated on the above points because the verse in Al Imran: 159 contains many lessons and practical teachings, particularly for rulers and leaders and, more generally, for the Islamic community. The verse demonstrates that Islam is not a religion of despotism or self-centered rule; rather, it is a religion of consultation, unity, rationality, and mutual respect. Consultation is not merely a means of reaching better decisions; it is also a means of uniting hearts and reforming society.
This verse contains important lessons concerning the value of consultation, the humility and modesty of a leader and ruler, the unity of the Ummah, good character in leadership, benefiting from collective wisdom, a sense of responsibility, preventing mistakes, respecting people and the younger generation, giving them a sense of worth, and providing guidance for the family and society. And Allah (SWT) knows best.
Imam Abu Bakr al-Jassas (RA) and Shura
Imam Abu Bakr al-Razi al-Jassas (RA), in his Tafsir Ahkam al-Quran, discusses the following verse in detail:[3]«وَأَمْرُهُمْ شُورَى بَيْنَهُمْ وَمِمَّا رَزَقْنَاهُمْ يُنْفِقُونَ.»
He derives a number of legal rulings and wisdoms from it, which may be summarized as follows:
He says that although the Messenger of Allah (PBUH), through revelation, had no need of the Companions in determining the truth, Allah (SWT) nevertheless commanded him to consult them. The scholars differed regarding the reason for this command.
Qatadah, al-Rabi ibn Anas, and Muhammad ibn Ishaq (RA) said, “Allah (SWT) commanded the Prophet to consult his Companions so that their hearts would be pleased and their ranks would be elevated, because they believed in the words of the Prophet (PBUH) and referred to his judgment.”
Sufyan ibn Uyaynah (RA) said, “Allah (SWT) commanded His Prophet to consult them so that the Ummah would follow this practice and would not regard consultation as a sign of weakness, while Allah Himself praised them for conducting their affairs through consultation.
Hasan and al-Dahhak (RA) said, “Two benefits were placed in this practice: first, the elevation of the rank of the Companions (RA); and second, for the Ummah to follow their example in the matter of consultation.”
