Author: Muhammad Dawood Yusufi Eshaqzahi
Islam and Democracy (Part 40)
Holding Shura Sessions During the Caliphate of Umar al-Faruq (RA) (Continued…)
The Revelation of the Holy Quran in Seven Dialects and the Need for Its Compilation
It is well known that the Holy Quran was revealed in seven Ahruf (dialects or linguistic forms), and each Arab tribe recited the Quran according to its own dialect.
This practice continued during the time of the Messenger of Allah (PBUH) and during the caliphates of Abu Bakr and Umar (RA). However, as the Islamic conquests expanded and non-Arabs embraced Islam, differences in recitation began to create disputes among the people.
At times, these differences even led to accusations of disbelief against one another. During the campaigns in Azerbaijan and Armenia, disagreements over the recitation of the Quran became particularly intense between the armies of Syria and Iraq. Hudhayfah ibn al-Yaman (RA) became deeply concerned about the situation and returned to Madinah.
He said to Usman (RA), “Take action for the sake of the Ummah before they differ over their Book, as the Jews and Christians differed over their Scriptures.”
For this reason, Usman (RA), after consulting the Companions, decided to unite the people around a single written Mushaf and a standardized form of recitation.
The Committee Appointed to Compile the Holy Quran
Usman (RA) appointed the following individuals:
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Zayd ibn Thabit (RA)
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Abdullah ibn al-Zubair (RA)
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Said ibn al-A’s (RA)
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Abd al-Rahman ibn al-Harith (RA)
They wrote the Holy Quran according to the dialect of Quraysh and established a written form that could be recited by the Muslims. These copies of the Mushaf were without vowel marks and diacritical dots.
The Mushaf of Abu Bakr al-Seddiq (RA) as the Primary Reference
The principal reference for the compilation of the Quran was the Mushaf that had been compiled during the caliphate of Abu Bakr al-Seddiq (RA), which was kept in the custody of Hafsah (RA). After the copies had been prepared, the original Mushaf was returned to Hafsah (RA).
After Hafsah’s death, Marwan ibn al-Hakam burned that Mushaf and said that it was no longer necessary because the Usmanic copies were already available and the original might become a source of doubt and disagreement in the future.
The General Importance of Shura (Consultation)
Consultation is a divine principle. Allah (SWT) commanded His Messenger (PBUH) in the Holy Quran to consult people of knowledge and sound judgment in matters and to choose the best opinion.
Ali (KW) said, “Consultation is the foundation of guidance, and whoever is deprived of sound counsel is, in reality, deprived of his intellect.” [1]
The Importance of Shura in Political Decisions
When the army of Ali (RA) was approaching victory, the army of Muawiyah (RA) raised copies of the Quran on spears and called for arbitration.
Ali (RA) wanted the battle to continue, but his companions suggested stopping the fighting and accepting arbitration. As a result, he set aside his personal opinion, stopped the battle, and accepted arbitration.
The Formation and Importance of the Islamic Shura Council
To safeguard the interests of the Muslim Ummah, it is necessary to establish consultative councils in cooperation with scholars and knowledgeable people.
It has been said, “Consult extensively with scholars and people of knowledge, and discuss and exchange views with specialists in order to maintain the stability and proper administration of your territory.” [2]
The governor may appoint these individuals himself, or they may be selected through the people. The council should perform the following functions:
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Developing appropriate policies for progress and reform.
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Supervising expenditures from the Bayt al-Mal and managing public assets.
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Providing services to support merchants, craftspeople, and farmers.
Qualities of Qualified Officials
The Commander of the Believers (Amir al-Muminin) described the qualities of suitable officials as follows: “Keep close to honorable people, noble families, and those who have good intentions. Associate with the brave, generous, and charitable, for they are people of goodness and virtue.”
The Implementation of the Principle of Shura
During the Prophetic era and the era of the Rightly Guided Caliphs (RA), consultation was a fundamental principle and was practiced in numerous matters. Only in exceptional circumstances was the opinion of the Imam given preference after securing the agreement of the members of the Shura.
Shura and Its Recommendation
There are many verses in the Holy Quran concerning Shura and consultation, each of which has been interpreted according to the circumstances of its context and time. Some of these verses indicate obligation, while others indicate recommendation. Scholars and jurists have differed in determining which matters fall under obligation and which under recommendation.
In the previous sections, it was discussed that it is obligatory for the ruler to consult scholars and specialists. We will now present the view of some jurists who regard Shura as recommended rather than obligatory. They hold that the verses concerning consultation indicate recommendation. This view has been narrated from Qatadah, al-Rabi, and Ibn Ishaq (RA). Imam al-Tabari also adopted this view. Imam al-Alusi transmitted this opinion from al-Bayhaqi and also preferred it himself. Ibn Hajar (RA) likewise adopted this position and stated that it was also the view of Abu Nasr al-Qushayri. [3]
Evidence for This View
1. The Verse of the Holy Quran
