Shura (tuntuɓa) da Mashawara (yin shawara) shi ne neman ra'ayi a ma'anarsa ta gaba ɗaya, kuma ba ya ɗaure a cikin dokoki na shari'a, ma'anonin kalmomi, ko al'amuran ilimi kamar bayyana gaskiyar al'amura, ko al'amuran fasaha da kimiyya; kuma yana ɗaure idan Khalifa ya tuntuɓi mutane a cikin duk wani al'amari na aiki da kuma ayyukan da ba sa buƙatar bincike da zurfafa nazari.

Shura (consultation) and Mashwarah (deliberation) is the taking of opinion in its absolute meaning, and it is not binding in legislation, definitions, and nor intellectual issues such as disclosing facts, nor technical and scientific issues; and it is binding when the Khalifah consults in any operational issue and the actions that do not require research and deep examination.

Shura ya fito ne daga fi'ili shawara, wato neman ra'ayi da tuntuba, kuma ana cewa: na nemi shura daga gare shi – wato na nemi shawara a gare shi.

Shura is from the verb shawara, which is to seek opinion and consultation, and it is said I sought Shura from him – is to seek Mashurah for him.

Shura da Mashurah suna da ma'ana ɗaya da Mashwara. A cikin Lisan Al-‘Arab an ambata: ana cewa, "So da so yana da kyawun Mashurah da Mashwarah," a cikin yarukan biyu. Farraa’ ya ce: Al-Mashura ya samo asali ne daga Mashwarah, sannan ya zama Mashura saboda sauƙi. Al-Layth kuma ya ce: Al-Mashwara yana a tsarin Mafa‘la wanda aka samo daga Al-isharah, kuma ana cewa: Mashura, wanda shi ne Shura da Mashura, haka kuma Mashwarah, kuma kana cewa 'Na yi Shura da shi a wani al'amari, kuma na nemi Shura daga gare shi'. An ambata a cikin Mukhtar Al-Sihah: Al-Mashwarah shi ne Al-Shura, haka kuma Al-Mashurah, muna cewa daga gare shi 'Shaawarahu' (na yi Shura da shi) a wani al'amari, kuma na nemi Shura daga gare shi, da ma'ana ɗaya.

Shura and Mashurah have the same meaning as Mashwara. In Lisan Al-‘Arab it mentioned: it is said So and so is good Mashurah and Mashwarah, in two dialects. Farraa’ said: Al-Mashura comes from Mashwarah, and then it became Mashura for the sake of ease. And Al-Layth said: Al-Mashwara is on the form Mafa‘la derived from Al-isharah, and it is said: Mashura, which is Shura and Mashura and similarly Mashwarah, and you say ‘I did Shura with him in an issue, and I sought Shura from him’, and it is mentioned in Mukhtar Al-Sihah: Al-Mashwarah is Al-Shura, and also Al-Mashurah, we say from it ‘Shaawarahu (I did Shura with him) in an issue, and I sought Shura from him’, with the same meaning.

Asalin halaccin Shura shi ne umarnin Allah (SWT) ga ManzonSa na neman shawara daga Musulmi, inda Ya ce:

The origin of the legitimacy of Al-Shura is the order of Allah (swt) to His Messenger to seek consultation with the Muslims when He (swt) said:

"Ka tuntube su a cikin al'amarin." (TMQ 3:159), kuma wannan yana nuna buƙata, kuma alamar da ta zo tare da wannan buƙata, wadda aka ruwaito a cikin nassoshi, tana nuna cewa wannan buƙata ce ta abin da aka ƙarfafa. Waɗannan nassoshi sune: 1. Allah yana yabon Shura ta hanyar yabon muminai, ta hanyar sanya al'amarin Shura yana da alaƙa da su.

“And consult them in the matter.” (TMQ 3:159), and this indicates a request, and the indication that came with this request, which are reported in the texts, indicates that this is a request for something recommended. These texts are: 1. Allah praises Shura through his praise of the believers, by making the issue of Shura linked to them:

"Kuma al'amarinsu shawara ce a tsakaninsu." (TMQ 42:38).

“And whose affair is [determined by] consultation among themselves.” (TMQ 42:38).

2. Manzon Allah (ﷺ) yakan tuntuɓi sahabbansa (yana neman shawara daga gare su) a cikin al'amura da yawa, wanda hakan ke nuna girman kulawar da yake ba wa wannan al'amari (ﷺ), da yadda yake ɗaukar shawara da muhimmanci da amfaninta (ﷺ), da kuma koyar da Musulmai bayansa (ﷺ) su kiyaye wajen aiwatar da ita. At-Tirmiziy ya ruwaito daga Abu Hurairah:

2. The Messenger of Allah (pbuh) would often consult (take Shura) from his companions in many issues, which indicates the extent of his (pbuh) concern to do it and how he (pbuh) considered it important and useful and to teach the Muslims after him (pbuh) to be careful to undertake it. Al- Tirmidhi reported from Abu Hurayrah:

.» مَا رَأَيْتُ أَحَدًا أَكْثَ رَ مَشُورَةً لأَصْحَابِهِ مِنْ رَسُولِ اللَّهِ « .

.» مَا رَأَيْتُ أَحَدًا أَكْثَ رَ مَشُورَةً لأَصْحَابِهِ مِنْ رَسُولِ اللَّهِ « .

"Ban ga wanda ya fi neman shawara (Mashura) daga sahabbansa fiye da Manzon Allah ﷺ ba."

“I did not see anyone who took Shura (Mashura) from his companions more than the Messenger of Allah (pbuh) ”.

3. Umurnin Allah (SWT) ga Manzonsa na yin shawara (tuntuɓar juna) da muminai, lokacin da Ya umurce shi da ya kasance mai tausayi da sassauci a gare su, da kuma neman gafara a gare su, lokacin da Ya ce:

3. The order of Allah (swt) to His Messenger to conduct mashawara (consultation) with the believers, when He (swt) ordered him to be kind and remissive towards them, and to seek forgiveness for them, when He (swt) said:

"To haka, ta hanyar rahamar Allah ne [ya Muhammad] ka yi musu sassauci. Da ka kasance mai tsauri da kaifin harshe da taurin zuciya, da sun watse daga kewayenka. Saboda haka ka yafe musu, ka nemi gafara a gare su, kuma ka tuntube su a cikin al'amari."

“So by mercy from Allah, [O Muhammad], you were lenient with them. And if you had been rude [in speech] and harsh in heart, they would have disbanded from about you. So pardon them and ask forgiveness for them and consult them in the matter.” (TMQ 3:159).

Saboda haka asalin ka'idar Shura (shawara) ita ce cewa tana da kyau a aikata ta (mustahabbi ce).

Accordingly the origin of the rule of Shura (consultation) is that it is recommended.

Duk da haka, idan Khalifa ya tuntubi Majalisar Ummah, dole ne ya bi ra'ayin mafi yawan mutane a al'amuran aiki waɗanda ba sa buƙatar bincike da zurfin tunani, kamar harkokin cikin gida na ƙasa da suka shafi mulki, ilimi, lafiya, kasuwanci, masana'antu, noma, da sauransu, haka kuma idan aka tambaye shi game da ayyukan da ake aiwatarwa a zahiri daga waɗannan al'amura da ayyuka. Wannan yana samuwa ne daga lokacin da Manzon Allah ﷺ ya bar ra'ayinsa ya bi ra'ayin mafi yawan mutane a batun barin Madina don haɗuwa da rundunar masu bautar gumaka a yakin Uhudu. Wannan duk duk da cewa ra'ayin Manzon Allah ﷺ da manyan sahabbai shi ne su zauna a Madina kada su fita. Haka kuma yana samuwa ne daga maganarsa ga Abu Bakr (ra) da Umar (ra).

However, when the Khalifah consults the Ummah Council, he must adhere to the opinion of the majority in practical affairs that do not require research and deep consideration, such as the internal affairs of the state linked to ruling, education, health, trade, industry, agriculture, and so on, and in the same manner when he is held accountable for actions which are being practically undertaken from these affairs and actions. This is derived from when the Messenger of Allah (pbuh) left his own opinion for the opinion of the majority in the issue of leaving Madinah to meet the army of the idol-worshippers in the battle of Uhud. This is despite the fact that the opinion of the Messenger (pbuh) and the senior companions was to remain in Madinah and not to leave. It is also derived from his words to Abu Bakr (ra) and Umar (ra).

.» لَوِ اجْ تَمَعْ تُمَا فِي مَشُورَةٍ مَا خَالَفْ تُكُمَا « .

.» لَوِ اجْ تَمَعْ تُمَا فِي مَشُورَةٍ مَا خَالَفْ تُكُمَا « .

“Idan ku biyu kuka amince kan wata mas'ala da na nemi shawararku a kanta (Mashura), ba zan saɓa muku ba.” (Ahmad ya rawaito shi da sahihin isnadi daga ‘Abd Al-Rahman Bin Ghanam Al-Ash’ari.)

“If the two of you agree on an issue I consult you on (Mashura) I will not differ with you” (as reported by Ahmad with a Hasan chain from ‘Abd Al-Rahman Bin Ghanam Al- Ash’ari).

Whereas if the Khalifah consults the Council on anything else, such as consulting them on technical and conceptual issues that require research and deep consideration, or the affairs of war, insight and strategy, then the opinion of the majority is not binding and the Khalifah retains the right to make the decision. This is derived from the Messenger of Allah ﷺ's acceptance of the opinion of Al-Hubab Bin Al-Munthir in specifying the place for the battle of Badr and not paying attention to the opinions of the companions; rather he did not even consult them regarding it. And it is also based upon the rejection of the opinion of the companions by Abu Bakr (ra) in regards to not fighting the apostates and those who withheld their Zakah at the beginning of his Khilafah. In the same manner, when the Council holds the Khalifah accountable for an action that has already been practically carried out, the majority opinion is not binding.

Whereas if the Khalifah consults the Council on anything else, such as consulting them on technical and conceptual issues that require research and deep consideration, or the affairs of war, insight and strategy, then the opinion of the majority is not binding and the Khalifah retains the right to make the decision. This is derived from the Messenger of Allah (pbuh)’s acceptance of the opinion of Al-Hubab Bin Al-Munthir in specifying the place for the battle of Badr and not paying attention to the opinions of the companions; rather he did not even consult them regarding it. And it is also based upon the rejection of the opinion of the companions by Abu Bakr (ra) in regards to not fighting the apostates and those who withheld their Zakah at the beginning of his Khilafah. In the same manner, when the Council holds the Khalifah accountable for an action that has already been practically carried out, the majority opinion is not binding.

Haka kuma, ba a neman ra'ayin mutane game da shari'a, domin shari'a daga Allah take (swt) ba daga mutane ba, kuma shawara (Shura) a cikin abin da Allah (swt) ya shar'anta tana kasancewa ne kawai a cikin al'amuran halal (Mubah), domin a cikin al'amuran da ba na Mubah ba babu zabi, a maimakon haka wajibi ne a karɓi abin da aka ruwaito na wajibai, da abubuwan da ake so (mustahabbi) da waɗanda ake ƙi (makruhi), ko kuma abin da aka haramta. Saboda haka, ayyukan da ake yin shawara a cikinsu su ne kawai waɗanda suke cikin ayyukan halal (Mubah).

Likewise, the opinion of the people is not sought regarding legislation, since the legislation is from Allah (swt) and not the people and consultation (Shura) in what Allah (swt) has legislated is only within the permitted (Mubah) issues, since in issues other than the Mubah there is no choice, rather it is compulsory to accept what is reported of obligations, recommended and disliked issues, or that which is prohibited. Therefore, the actions that there is consultation in are only those that fall under the permitted (Mubah) acts.