Ana iya gudanar da shawara ko zaɓen ra'ayi ta hannun Khalifa, ameer, ko duk wanda ke da iko, ko shugaba ne, jagora ne ko jami'i, domin dukansu ameer ne. Ko kuma yana iya faruwa tsakanin ma'aurata, saboda faɗinsa:

The shura or the adoption of an opinion can be undertaken by the Khalifah, ameer, or anyone who has authority whether he is a chief, leader or official, as they are all ameers. Or, it can take place between spouses due to His  saying:

Game da gabatar da ra'ayi ga mutum mai iko, ko alkali ne, shugaba ne, da sauransu, wannan lamari ne da ake aiwatarwa ta hanyar bayar da shawara (nasiha) a fili. Doka ce halattacciya da ake gabatarwa ga shugabannin Musulmi da talakawa. Amma batun mutum mai iko ya karɓi ra'ayin jama'a, ko alkali ne, ko ameer, ko shugaban ƙasa, wannan abu ne mai rikitarwa, musamman bayan yaɗuwar ra'ayoyin dimokuraɗiyya, waɗanda kusan sun lalata tunanin mutane da yawa daga cikin Musulmi. Neman ra'ayi shi ne abin da ake kira a Musulunci: 'Shura' da 'tashawur'. Tun da yake halal ne a saurari ra'ayin da Musulmi da wadanda ba Musulmi ba suka bayyana, domin Manzon Allah ﷺ ya karɓi ra'ayin da aka haɗa a cikin hilf al-fudul (yarjejeniyar Fudul), inda ya ce:

As for putting forth an opinion to a person in authority, whether he was a judge, leader etc, this is clearly an issue performed by way of giving advice (nasiha). It is a legitimate matter that is presented to the leaders of the Muslims and the masses. As for the referring of a person in authority to adopt an opinion of the people, whether he was a judge, ameer, or president, this is an object of ambiguity especially after concepts of democracy have spread and have almost corrupted the mentality of many Muslims. The seeking of an opinion is what is termed in Islam as: ‘Shura’ and ‘tashawur’. Since it is permitted to listen to an opinion expressed by Muslims and non-Muslims because the Messenger  accepted the opinion that was included in the hilf al-fudul (fudul confederacy), where he said:

Ko da yake ra'ayin mushrikai ne, to neman ra'ayi ba zai iya kasancewa ga kowa ba sai ga Musulmai. Wato shawara ba haƙƙin kowa ba ne sai Musulmai, domin Allah ya yi magana da Manzon Allah ﷺ yana cewa:

Even though it was an opinion of the Mushrikin yet seeking of an opinion cannot be for anyone except for the Muslims that is, shura is not a right of anyone except the Muslims because Allah  addressed the Messenger  saying:

i.e., Musulmai. Kuma Shi (SWT) yana cewa:

i.e, the Muslims. And He  says:

watau, Musulmai. Wannan saboda ayar farko ta ce:

i.e, the Muslims. This is because the first ayah says:

Wannan shawara daga Manzon Allah ﷺ ba za ta kasance ga kowa ba sai Musulmi. Aya ta biyu tana cewa:

This consultation by the Messenger  cannot be for anyone except the Muslims. The second ayah says:

Wannan ba zai iya zama bayanin kowa ba sai Musulmi. Saboda haka shawara (shura) tana keɓe ne ga Musulmi tsakanin juna. Aiwatar da shawara a tsakanin Musulmi abu ne sananne. An ambace ta a cikin Alƙur'ani mai girma da hadisi mai tsarki da kuma maganganun Musulmi. An rawaito cewa Abu Hurairah ya ce:

This cannot be a description of anyone other than the Muslims. Therefore shura is specific to Muslims with each other. Practising shura amongst Muslims is a well-known matter. It has been mentioned in the noble Qur’ān and sacred hadīth and in the sayings of the Muslims. It has been narrated that Abu Hurairah  said:

An rawaito cewa al-Hasan ya ce:

It has been narrated also that al-Hasan  said:

Neman shawara ko tashawur, wato shura, abu ne da aka tabbatar da shi a cikin nassin Al-Qur'ani da hadisi. Amma abin da mutane da yawa ba su sani ba shi ne: a waɗanne al'amura ne ake yin shura ko tashawur? Watau, a cikin waɗanne al'amura ake karɓar ra'ayi? Sannan, menene hukuncin wannan ra'ayi? Shin ya kamata a karɓi ra'ayin mafi yawa ba tare da la'akari da gaskiya ko ƙarya ba? Ko kuwa wajibi ne ya karɓi ra'ayin da yake daidai, ba tare da la'akari da ko shi ne ra'ayin mafi yawa, ko ƙarami, ko na mutum ɗaya ba?

So seeking of an opinion is tashawur or shura which is proven in the text of the Qur’ān and the hadīth. However what many people do not know is; in what issues can there be a shura or tashawur ? i.e, in which issue is an opinion adopted ? Then, what is the rule on this opinion. Should it be adopted according to the opinion of the majority irrespective of right or wrong? Or, is he obliged to adopt the correct opinion irrespective of whether it is the opinion of the majority or minority or a single person?

Domin fahimtar amsa, babu makawa sai mun fahimci hakikanin ra'yi kamar yadda yake da abin da yake, mu fahimci dalilan Shari'a dalla-dalla da aka ambata game da neman ra'ayoyi, sannan mu yi amfani da waɗannan dalilai a kan hakikanin ra'ayi daga mahangar shari'a.

In order to comprehend the answer, it is inevitable that we understand the reality of the opinion as it is and what it is and understand the detailed Sharī’ah evidences mentioned about seeking of opinions and apply these evidences on the reality of an opinion from a legislative perspective.

Dangane da gaskiyar ra'ayoyin da ke wanzuwa a duniya, ba su wuce nau'i huɗu kaɗai ba. Duk wani ra'ayi a duniya ko dai yana cikin ɗaya daga cikin waɗannan ra'ayoyin ne, ko kuma ya samo asali daga wani daga cikinsu ko kuma an rarraba shi ƙarƙashin ɗaya daga cikinsu. Nau'o'in ra'ayoyi huɗu sune:

As for the reality of opinions existent in the world they do not number more than four types only. Any opinion in the world is either one of these opinions or it has branched out from or classified under one of them. The four types of opinions are:

Na farko: Ko dai hukm hukunci ne na Shari'a, wato hukuncin shari'a.

First: Either the hukm is a Sharī’ah rule that is, legislative opinion.

Na biyu: Ma'anar wata matsala. Ko dai ma'anar shari'a, kamar ma'anar hukm shar'i, ko kuma ma'anar wani hakika, kamar ma'anar 'hankali' (mind), 'al'umma' (society) da sauran irin wadannan abubuwa.

Second: Being the definition of a certain issue. Either a Sharī’ah definition such as the definition of what a hukm shar’i is or the definition of a reality, such as the definition of the ‘mind’, ‘society’ and other such things.

Kuma yana cewa:

And he  says:

Maganar nan ta gama ce. Don haka kalmar ‘al-amr’ (al'amari) tana nufin al'amuran Musulmi, wato sunan gama-gari ne ga dukkan al'amura. Kuma a cikin kalmar ‘al-amr’, harafin ma'anar nan (alif lam) yana nufin jinsin al'amura gabaɗaya. Abin da yake na gama-gari yana ci gaba da kasancewa haka muddin babu hujja da za ta takaita shi. Kuma a nan babu wata hujja da za ta takaita shura ga wani abu na musamman. Saboda haka, tana ci gaba da kasancewa da ma'anar gama-gari ga dukkan al'amura.

The speech here is general. So the word ‘matter’ means the affairs of the Muslims, which is a general designation for all affairs. And in the word ‘al-amr’ (the matter), the definite article (alif lam) is generic i.e, to the category of affairs. The general thing remains general as long as there is no evidence to specify it. And here there is no evidence to specify shura to anything. Therefore, it remains of general designation for all affairs.

Game da wajibcin bin ra'ayin da ake nema ta hanyar Shura, watau ko ra'ayin mafi yawa ana fifita shi ne ba tare da la'akari da gaskiya ko ƙarya ba, ko kuma ana fifita ra'ayi ne bisa ga daidaitonsa ba tare da ana ba da kulawa ga rinjayen mafi yawa ba, lallai akwai nassoshi da ke nuna cewa ya kamata a karɓi ra'ayin mafi yawa a kuma bi shi. Haka kuma akwai nassoshi da ke nuna cewa ba a kamata a karɓi ra'ayin mafi yawa ba, a maimakon haka yana ba wanda yake da iko damar aiwatar da abin da ya yanke, ba tare da la'akari da matsayin mafi yawa ba. Manzon Allah ﷺ ya ce wa Abu Bakr da 'Umar:

With regards to the obligation of following an opinion which is sought by the Shura, that is, whether the majority opinion is preferred irrespective of right or wrong or the opinion is preferred in terms of its correctness without taking notice of the majority being given any consideration, certainly, there are texts which indicate that the opinion of the majority should be adopted and complied with. And there are texts which indicate that the opinion of the majority should not be adopted, rather it gives the person in authority the right to execute what he has decided irrespective of the majority position. The Messenger PBUH said to Abu Bakr and ‘Umar:

Kuma ya amince da ra'ayin mafiya rinjaye a Uhudu. Allah ya ce wa Manzon Allah ﷺ

And he  complied with the opinion of the majority in Uhud. Allah  says to the Messenger 

Domin fahimtar lokacin da ya wajaba a bi ra'ayin mafi yawa da kuma lokacin da ba ya wajaba ba, sai mu fara duba dalilan da aka ambata a cikin Alƙur'ani da hadisi, sannan mu yi amfani da waɗannan dalilai a kan ra'ayoyin da ake da su a duniya.

In order to arrive at an understanding of when it is binding to adopt the opinion of the majority and when it is not binding we must examine the evidences which are mentioned in the Qur’ān and hadīth first, and then apply these evidences on the existing opinions in the world.

Dangane da dalilan da aka ambata a cikin Alƙur'ani, akwai ayoyi biyu. Na farko shi ne faɗarsa:

As for the evidences mentioned in the Qur’ān, there are two ayats. The first is His  saying:

Umarni ne daga wurin Allah zuwa ga Manzonsa na ya koma ga Musulmi domin neman ra'ayinsu. Sai dai, Allah ya ba shi ﷺ 'yancin zaɓar ra'ayin. Saboda haka, Ya ce a cikin cikar ayar guda:

It is an order from Allah  to His Messenger  to refer to the Muslims to obtain their opinion. However, Allah  gave him  the right to choose the opinion. So He  said in completion of the same verse:

wato, bayan ka yanke shawara bayan shawara (shura), to sai ka dogara ga Allah wajen aiwatar da al'amarinka cikin hikima da dacewa. Kuma Ya ce: "Idan ka (mufradi) ka yanke shawara" ('azamta), ba "idan kuku (jam'i) kun yanke shawara" ('azamtum) ba. Dangane da aya ta biyu, faɗinsa:

i.e, after you have decided on a matter after consultation (shura), then put your trust in Allah  in carrying out your matter in the most sensible and appropriate manner. And He  said: “When you (singular) took a decision” (‘azamta) and not when “you (plural) took a decision” (‘azamtum). As for the second verse, His  saying:

...ta nasu ra'ayi, amma suna tuntubar juna a kansa. Wannan yana karfafa aikin shawara (shura). Haka kuma maganar tana da ma'ana mai yawa (mujmal), saboda haka, muna bukatar komawa zuwa ga Sunnah domin mu duba ko akwai wani abu a cikinta na maganganu da ayyukan Manzon Allah ﷺ wanda zai bayyana ma'anar da ke cikin mujmal din.

heir own but consult each other about it. It encourages the practise of consultation (shura). Also the saying is ambivalent (mujmal), therefore, we need to refer to the Sunnah to see if there is anything there in terms of the sayings and actions of the Messenger  which will elucidate the ambivalent meaning (mujmal).

Ta hanyar komawa ga maganganu da ayyukan Manzon Allah ﷺ, mun sami cewa ya ce wa Abu Bakr da 'Umar:

By referring to the sayings and actions of the Messenger  we find that he  said to Abu Bakr and ‘Umar:

Ya wajabta wa kansa kada ya saɓa abin da suka yarda a kai. Don haka a nan Manzon Allah ﷺ ya nuna cewa ba a kamata a saɓa wa ra'ayin mafi yawa ba idan suna biyu, shi kuma yana ɗaya.

He  obliged himself not to go against what they have agreed upon, So here the Messenger  demonstrated that the opinion of the majority should not be opposed when they are two persons and he is one.

Mun sami kuma cewa Manzon Allah ﷺ a ranar yakin Uhud ya tara mutanen ra'ayi daga cikin Musulmi da waɗanda suke nuna cewa Musulmi ne, sannan suka yi shawara da juna. Annabi ﷺ ya ɗauki ra'ayin cewa su nemi mafaka a Madina su tilasta wa Quraishawa zama a waje. Shugaban munafukai ‘Abdullahi ɗan Ubayy ɗan Salul yana tare da wannan ra'ayi. Haka kuma wannan shi ne ra'ayin manyan sahabbai. Ra'ayin matasan masu zafin kishi waɗanda ba su shaida Badar ba shi ne fita su fuskanci maƙiya. Sai rinjaye ya bayyana a gefen matasan. Don haka Manzon Allah ﷺ ya amince da ra'ayinsu, ya bi ra'ayin rinjaye. Don haka wannan lamari ya nuna cewa ya karɓi ra'ayin rinjaye, ya aikata bisa ra'ayinsu, kuma ya bar ra'ayinsa da na manyan sahabbai saboda su ne tsiraru. Sai mutane suka fara nadama, suka ce: “Mun tilasta wa Manzon Allah ﷺ ya bi ra'ayinmu, kuma ba mu da wannan haƙƙi.” Sai suka je wajensa ﷺ suka ce:

We also find that the Messenger  on the day of the battle of Uhud brought together the people of opinion from those amongst the Muslims and those who pretended to be Muslims and then they consulted each other. The Prophet  took the opinion that they should take refuge in Madina and force the Quraysh to stay outside. The head of the Munafiqin (hypocrites) ‘Abdullah ibn Ubay ibn Salul was of this opinion. And this was the opinion of the senior companions. The opinion of the zealous youth who had not witnessed Badr was to go out to confront the enemy. The majority then appeared to be on the side of the youth. So the Messenger of Allah  yielded to their opinion and followed the opinion of the majority. So this incident indicates that he  gave in to the opinion of the majority and acted according to their opinion and he left his own opinion and that of the senior companions because they were the minority. So when the people began to regret and said: “We have forced the Messenger of Allah  to follow our opinion and we do not have that right.” They went to him  and said:

Annabi ﷺ ya ƙi amincewa da buƙatarsu ta komawa ga ra'ayinsa da na manyan sahabbai, kuma ya ci gaba da jaddada bin ra'ayin mafi yawa.

The Prophet  refused their request to go back to his opinion and that of the senior companions and he continued to insist on compliance with the opinion of the majority.

Amma, mun same shi a Badar ma, inda ya bi ra'ayi mafi dacewa, kuma ya gamsu da ra'ayi guda ɗaya lokacin da ya tabbatar da cewa yana da gaskiya. Lokacin da Manzon Allah ﷺ da Musulmai tare da shi suka sauka a maɓuɓɓugar ruwa mafi kusa da Badar, al-Habbab ibn al-Munzir bai ji daɗin wurin ba. Ya ce wa Annabi ﷺ:

However, we see him  also in Badr where he complied with the correct opinion and he was satisfied with a single opinion when he found the opinion to be true. When the Messenger of Allah  and the Muslims with him came down at the nearest spring of Badr, al-Habbab ibn al Munzir did not like that place. He said to the Prophet :

A cikin wannan hadisin, Annabi ﷺ ya bayyana ra'ayinsa, bai koma ga ra'ayin mafi yawa ba, sai dai ya bi ra'ayin da yake daidai. Ya yarda ya karɓi shi daga wani mutum guda game da wani al'amari da Manzon Allah ﷺ da kansa ya ce shi ne: "al'amarin ra'ayi, yaƙi da dabara." Sannan muna ganin Manzon Allah ﷺ a yakin Hudaibiyya (ghazwa) yana tsaya kan ra'ayinsa shi kaɗai, ya ƙi ra'ayin Abu Bakr da 'Umar. Haka kuma, ya ƙi ra'ayin Musulmi, ya tilasta musu su bi ra'ayinsa duk da fushinsu da korafinsu. Ya ce musu:

In this hadīth the Prophet  left his opinion and he did not refer to the opinion of the majority but followed the correct opinion. He was content to adopt it from one person about a subject the Messenger  himself said was: “a matter of opinion, war and strategy.” Then we find the Messenger  in the expedition (ghazwa) of Hudaybiya that he stuck to his opinion single handily and he rejected the opinion of Abu Bakr and ‘Umar. Furthermore, he rejected the opinion of the Muslims and forced them to comply with his opinion despite their anger and grievances. He told them:

Daga waɗannan hadisai huɗu mun fahimci cewa Manzon Allah ﷺ ya riƙe ra'ayinsa kaɗai, ya ƙi duk sauran ra'ayoyi. Haka kuma mun ga yana komawa ga ra'ayin da yake daidai, yana karɓar ra'ayin mutum ɗaya kaɗai yana barin nasa ra'ayin, ba ya komawa ga ra'ayin mutane kwata-kwata. Mun kuma ga yana bin ra'ayin mafi yawa, yana yin magana da ke nuna cewa ya kamata a koma ga ra'ayin mafi yawan mutane, ba a saɓa masa ba. Idan muka yi nazari sosai a kan waɗannan hadisai da yanayin da suka faru a cikinsa, mun ga cewa Annabi ﷺ ya koma ga hujjar Shari'a, wato wahayi, a Hudaibiyya; ya koma ga ra'ayin da yake daidai a yakin Badar, amma ya koma ga ra'ayin mafi yawa a Uhudu; kuma mun ga bai ƙi ra'ayoyin Abu Bakr da 'Umar ba. Ayyukan Annabi ﷺ da maganganunsa za a iya taƙaita su a yanayi uku: Na farko, komawa ga ƙarfin hujja kamar yadda mai istinbadi (mai fitar da hukunci) yake ganinta, ba yadda mutane suke ganinta ba. Na biyu, komawa ga abin da yake daidai ba tare da la'akari da ra'ayin mafi yawa ba, ma ba tare da ɗaukar sa a kowane hali ba. Na uku, komawa ga ra'ayin mafi yawa ko yana daidai ko bai daidai ba, a zahiri dai an yi watsi da al'amarin daidaito gaba ɗaya.

From these four ahadīth we find that the Messenger  held on to his opinion solely and rejected all other opinions, We also find him referring to the correct opinion and adopting the opinion of a single person alone whilst leaving his own opinion and not referring to the opinion of the people at all. We also find him complying with the majority opinion and making a statement which indicates that the opinion of the majority should be referred to and not opposed. If we scrutinise these ahadīth and the context in which they came we find that the Prophet  referred to the Sharī’ah evidence, that is, the wahy (revelation) in Hudaybiya and that he  referred to the correct opinion in the battle of Badr but referred to the majority in Uhud, and we also find him not objecting to the opinions of Abu Bakr and ‘Umar. The Prophet’s  action and sayings can be summed up in three situations: First, referring to the strength of the evidence as perceived by the one who deduces from it and not how the people perceive it. Second, referring to what is the correct irrespective of the opinion of the majority and not even giving it any consideration at all. Third, referring to the majority opinion regardless of whether it was right or not, infact neglecting the aspect of rightness completely.

Sa'ad da muka yi amfani da waɗannan ƙa'idodi guda uku waɗanda aka samo daga aikin Annabi ﷺ da maganarsa kan hakikanin ra'ayoyin da ake da su a duniya, sai mu ga kamar haka:

When we apply these three rules which have been deduced from the action and saying of the Prophet  on the reality of the existing opinions in the world we find the following:

Na farko — Hukuncin Shari'a yana iya a yi watsi da shi ne kawai bisa ga ƙarfin hujja. Wannan saboda Manzon Allah ﷺ bai fifita sai abin da aka saukar ta hanyar wahayi ba, kuma ya ƙi duk wani abu banda haka gaba ɗaya. Ya ce:

Hujjar Shari'ah ita ce Alkur'ani da Sunnah kawai, da duk abin da Alkur'ani da Sunnah suka nuna a matsayin hujja, domin shi ne abin da umarnin Allah ko hanin Allah ya shafa. Ƙarfin hujja ba abin da mutane suke gani ko abin da suke ayyanawa da fahimtarsu ba ne. Ƙarfin hujja yana bisa ga abin da mai tsinkaye (mustadill) ya tsinka daga gare ta kawai, ko da wannan fahimtar tasa ta kansa ce kuma ayyanawar tasa ta kansa ce, matuƙar ya dogara ga kamannin hujja (shubhat dalil). Wannan saboda ƙarfin hujja yana bambanta tsakanin mutane saboda bambancin ganinsu game da hujjar Shari'ah kanta, da kuma saboda hanyar da suke fahimtar harshen Larabci da Shari'ah. Ƙarfin hujja ba yana nufin ƙarfin (ingancin) hadisi kawai ba. Maimakon haka, ƙarfin hujja, ko ta Alkur'ani ne ko ta Sunnah, yana cikin ma'ana (diraya), ruwaya (riwaya), fahimta (fahm) da kuma la'akari (i'tibar), kuma babu sabani a tsakanin Musulmi game da wannan.

The Sharī’ah evidence is the Qur’ān and Sunnah only and whatever the Qur’ān and Sunnah indicate as an evidence because it is the matter upon which the order or prohibition of Allah  applies. The strength of the evidence is not what the people perceive or what they define and understand it to be. Rather, the strength of the evidence is only according to what the one who educes (mustadill) it , even if this sense of deduction was his own understanding and the definition was his own, as long as he relied on the semblance of an evidence (shubhat dalīl). This is because the quwwa addalīl (strength of the evidence) differs among people due to their disparate perceptions of the Sharī’ah evidence itself and due to the manner in which they understand the Arabic language and the Sharī’ah. The strength of the evidence does not mean the strength (authenticity) of the hadīth only. Rather, the strength of the evidence, whether it be the Quran or the Sunnah, is in terms of the meaning (diraya), narration (riwaya), understanding (fahm) and consideration (i’tibar) and there is no difference among the Muslims about this.

Na biyu - Ra'ayin da ke nuna tunani game da wani batu, ana fifita shi ta fuskar abin da yake daidai, misali, batun farfaɗowa. Shin za a cimma ta ne ta hanyar ɗaga matakin hankali, ko kuma ta hanyar ci gaban tattalin arziƙi? Ko kuwa yanayin ƙasa da ƙasa yana da kyau ga wata ƙasa fiye da wata? Shin yanayin cikin gida da na ƙasa da ƙasa ya dace da ɗaukar matakan siyasa ko na soja baya ga matakin siyasa, ko kuwa bai dace ba? A duk waɗannan al'amura abin da ake nufi shi ne ra'ayi daidai. Domin, duk irin rukunin da suke, suna shiga ƙarƙashin maganar Manzon Allah ﷺ:

Secondly - The opinion which indicates a thought about a subject, is outweighed from the angle of what is right , for eg, the issue of revival. Will it be realised by an intellectual elevation or through an economic one? Or, is the international situation favourable to a particular state or another? Is the internal and international situation suitable for the undertaking of political actions or military actions in addition to the political action or are they not suitable. In all of these things what is referred to is the correct opinion. Because, whatever category they may be, they fall under the saying of the Messenger :

Ra'ayin da ya dace ana kiransa kamar yadda Annabi ﷺ ya komawa ra'ayin al-Habbab ibn al-Munzir. Al-Habbab ya saba da wannan wuri, don haka Annabi ﷺ ya komawa ga gogewarsa. Saboda haka, a cikin ma'anar fasaha ana nufin ra'ayi mai dacewa.

The correct opinion is referred to just as the Prophet  referred to the opinion of al-Habbab ibn al-Munzir. Al-Habbab was familiar with that place, so the Prophet  referred to his experience. Therefore, in the technical opinion reference is made to the correct opinion.

Na uku – A cikin lamarin ra'ayin da ke kaiwa ga aiwatar da wani aiki, ana fifita ra'ayin mafi yawa. Domin ya bi ra'ayin mafi yawa a Uhudu, kuma ya fita waje da Madina duk da cewa ya ga wannan ra'ayi a matsayin kuskure. Haka kuma, manyan sahabbai sun ɗauki ra'ayi akasin haka, saboda sun riƙe ra'ayin Annabi cewa su zauna a Madina. Duk da haka, Annabi ﷺ ya aiki bisa wannan ra'ayi, wato fita waje da Madina, saboda mafi yawan mutane suna da wannan ra'ayi. Don haka wannan aikin na Manzon Allah ﷺ ya bayyana ma'anar maganarsa ga Abu Bakr da Umar ﷺ:

Thirdly – In case of the opinion which leads to undertaking an action, the opinion of the majority is preferred. Because he  complied with the majority opinion in Uhud and he went outside of Madina even though he saw this opinion as mistaken. Likewise, the senior companions took a contrary view because they held the Prophet’s view that they should remain in Madinah. Despite this the Prophet  acted according to this opinion which was to go outside Madinah because the majority were of this opinion. So this action of the Messenger of Allah  clarifies the meaning of his statement to Abu Bakr  and ‘Umar :

Wannan yana game da ra'ayi a cikin rukuni guda da lamarin Uhud, wato, ra'ayin da ke kai ga aiwatar da wani aiki. Saboda haka, duk wani ra'ayi da ke kai ga aiwatar da wani aiki, ra'ayin mafi yawa ne ake fifitawa, kamar a zaɓen shugaba, ko cire gwamna (wali), ko yanke shawara kan wani aiki da sauransu. Wajibi ne a karɓi ra'ayin mafi yawa, kuma wannan ra'ayin yana ɗaure kowa, ko ya yi daidai ko kuskure.

This is regarding the opinion over the same category as in the case Uhud that is, an opinion which leads to the undertaking of an action. So in any opinion which leads to the undertaking of an action, the majority is preferred such as in the election of a leader, or the removal of a governor (wali) or to decide on a project etc. It is incumbent that the majority opinion be adopted and that is binding irrespective of whether it was right or wrong.

Bayan aiwatar da hujjoji kan hakikanin ra'ayoyi a duniya, a bayyane yake cewa ra'ayin da ke ɗaure, watau wanda ake fifita ra'ayin mafi yawa a cikinsa, yana cikin rukuni ɗaya da al'amarin Uhud. Yana ƙarƙashin "al-mashura" da aka ambata a cikin faɗinsa: "Idan ku biyu kun amince kan mashura..." Shi ne ra'ayin da ke kai ga aiwatar da wani aiki. Duk abin da ya wuce haka ba ya ɗaurewa, kuma babu wajibi a aiki bisa ra'ayin mafi yawa. Saboda haka, ra'ayin da ke ɗaure, watau wanda ake fifita ra'ayin mafi yawa a cikinsa, ana iyakance shi ga nau'i ɗaya na ayyukan da ke faruwa a duniya, wato ra'ayin da ke tattauna aikin da ake buƙatar yi. Wannan aiwatarwa ta kuma bayyana cewa, ga hukuncin Sharī'a da kuma ra'ayin da ke kai ga tunani ko al'amarin fasaha, ba a ba wa ra'ayin mafi yawa muhimmanci a cikin dukkan biyun. Ga hukuncin Sharī'a, ana la'akari da ƙarfin hujja kawai. Kuma a ra'ayin da ke kai ga tunani ko al'amarin fasaha, watau wanda ke cikin nau'in ra'ayi, yaƙi ko dabara, ana ba da muhimmanci ga ra'ayi daidai kawai, ba wani abu ba.

After the application of the evidences on the reality of opinions in the world it becomes clear that the binding opinion i.e, in which the majority is preferred, is of the same category as in the case of Uhud. It falls under the ‘al-mashura’ mentioned in his  saying: “If both of you agree on a mashura...” It is the opinion which leads to the undertaking of an action. Anything besides that is not binding and it is not obligatory to act upon based on the view of the majority. Thus, the binding opinion that is, in which the majority opinion is preferred, is restricted to one type of the actions that exist in the world which is the opinion that discusses the action which needs to be performed. Due to this application it also becomes clear that for the Sharī’ah rule and the opinion which leads to a thought or a technical matter no attention is given to the majority opinion in both cases. For the Sharī’ah rule, only the strength of the evidence is taken into account. And in the opinion which leads to a thought or technical matter i.e, which is of the type of opinion, war or strategy, only the correct opinion is given attention and nothing else.

shi ma hujja ne.

is also an evidence.

Yanzu sai mun zo kan batu: wa zai bayyana abin da yake daidai, kuma ra'ayinsa ya zama wanda ya fi rinjaye? Mun bayyana cewa a cikin hukunce-hukuncen Shari'ah ana fifita quwwat addalīl (ƙarfin dalili), kuma a cikin ra'ayin da ke kaiwa ga aiki, ana fifita ra'ayin mafi yawa. Haka kuma a cikin ra'ayin da ke kaiwa ga tunani, al'amuran fasaha da tambayoyin ma'ana, a cikin dukkan waɗannan al'amura ana fifita ra'ayi mai daidai. Abin da ya rage mana shi ne mu tantance wane ne zai bayyana ra'ayi mai daidai, kuma ra'ayin wane ne zai zama mafi rinjaye. Amsar ita ce: wanda ya fi ra'ayi mai daidai rinjaye shi ne wanda yake da hukunci a kan al'amarin da ake magana a kai. Shi ne shugaba da yake jagorantar mutane, wato shugabansu, domin shi ne yake ɗaukar nauyin tuntuɓar mutane. Idan al'umma ta yi shawara da juna, ba ta yi hakan ba sai don ta kai ga ra'ayi domin ta tafi bisa gare shi. Domin al'umma ta tafi bisa ra'ayin, ya zama wajibi a sami shugaba a kansu, don haka shi kaɗai ne ya kamata ya sami iko a kan al'amarin da ake yin shawara a kansa. Wanda zai fifita ra'ayi mai daidai ya zama shi kaɗai, wato shugaban mutane. Dalilin wannan shi ne ayar da ta ce:

One issue still remains; who will be the one to expound what is right and that his opinion is considered to be the preponderant? We have explained that in the Sharī’ah rules the quwwa addalīl (strength of the evidence) is preferred, and in the opinion which leads to an action, the view of the majority is preferred. And that in the opinion which leads to a thought, the technical matters and questions of definition, in all these matters the correct opinion is preferred. It remains for us to identify who will expound the right opinion and whose opinion will be preponderant. The answer is that the one who outweighs the correct opinion is the one who has jurisdiction over the matter in question, he is the one who leads the people that is, their leader, since he is the one who assumes the task of consulting the people. When the community consults each other, it only does that to reach an opinion so as to proceed according to it. To proceed according to it as a community it becomes necessary to have a leader over them so only he should have the authority over the matter for which the consultation takes place. The one to outweigh the correct opinion should be only him, the one who leads the people. The evidence for this is the verse which states:

Don haka shawara ta kasance ne Manzon Allah ﷺ ya gudanar da ita, kuma shi ne shugaban Musulmi. Allah ya ba shi hakkin yanke hukunci, da aiwatar da abin da ya yanke bayan shawarwari, watau abin da ya gani daidai ne. Don haka shi ne ya zabi abin da yake daidai. Haka kuma, lamarin yana kasancewa iri daya ga duk shugaban wata al'umma, domin wannan ba na musamman ba ne ga Manzon Allah ﷺ, a'a, yana na gama-gari ga dukan Musulmi. Wannan saboda maganar Manzon Allah ﷺ magana ce ga al'ummarsa muddin babu dalili da ke kebance ta da shi. Kuma a nan babu wata hujja da za ta mai da ita ta musamman ga Manzon Allah ﷺ. Saboda haka, tana cikin ma'ana ta gama-gari ('aam).

So the shura was performed by the Messenger  and he was the leader of the Muslims. Allah  gave him the right to decide, to implement what he decides after the consultation i.e, what he views as being correct. So he was the one who outweighed what was correct. Likewise, it is the same situation with any leader of a people because this is not special to the Messenger  but general to all Muslims. This is because the speech of the Messenger  is a speech to his Ummah as long as there is no evidence to specify it to him. And here there are no evidences to make it specific to the Messenger . So it is general (‘aam).

Idan al'umma ba ta da shugaba kuma tana so ta zaɓi wani wanda zai sami 'yancin yin tarjihi tsakanin ra'ayoyi, to a wannan yanayi al'ummar ya kamata ta zaɓi mutum ɗaya kawai domin shi ne zai sami 'yancin yin tarjihin ra'ayi mai inganci. Al'umma ba ta halatta ta zaɓi mutane fiye da ɗaya ba. Wannan saboda yin tarjihin ra'ayi mai inganci ba zai yiwu mutane fiye da ɗaya su aiwatar da shi ba. Gaskiya ne cewa mafi yawan mutane na iya faɗin ra'ayi mai inganci, kuma ra'ayi mai inganci na iya kasancewa tare da mutum biyu maimakon ɗaya, amma batun ba shi ne wanda ra'ayi mai inganci yake tare da shi ba, illa wanda zai yi tarjihin ra'ayi mai inganci. Shin mutum ɗaya ne ko biyu? Wannan ba zai yiwu ga mafi yawa ba, domin bin ra'ayin mafi yawa yana sabawa da karɓar ra'ayi mai inganci. Al'amura biyu ne masu gaba da juna. Saboda haka, ana bin ra'ayin mafi yawa ko da ba shi ne ra'ayi mai inganci ba, kuma ana bin ra'ayi mai inganci ko da ba shi ne ra'ayin mafi yawa ba.

As for when the community does not have a leader and it wishes to select some one who will have the right to outweigh the correct opinion. In this situation the community should choose a single person only so that he will have the right to outweigh the correct opinion. The community is not allowed to choose more than one person. This is because outweighing the correct opinion cannot be undertaken by more than one person. Indeed the majority might state the correct opinion and the correct opinion might lie more with two persons as opposed to one but the issue is not the possibility of with whom the correct opinion lies rather who will outweigh the correct opinion. Is it one person or two? That cannot be possible for the majority, because following the majority (opinion) is contrary to adopting the correct opinion. They are two opposite issues. Thus, the majority is adhered to irrespective of the correct opinion, and the correct opinion is adhered to irrespective of the majority.